Esther

Chapter 1

Ver. 1. Now it came to pass in the days of Ahasuerus] This book is in the Hebrew called Esther, because she is a chief party therein mentioned and memorized. The Rabbis call it Megillath Esther, that is, the volume of Esther; and further tell us that there be five such volumes of Scripture books; viz. Solomon’s Song, Ruth, Lamentations, Ecclesiastes, and this of Esther: which they use to read all over in their synagogues, five times a year. 1. Solomon’s Song at the Passover; in remembrance of their one time deliverance out of Egypt, and their future salvation by the Messiah. 2. Ruth at Pentecost; because therein is set down the genealogy of David their first king. 3. The Lamentations of Jeremiah on the ninth day of the fifth month (that is, of August); in regard to the Babylonian captivity, and ruin of the Temple. 4. Ecclesiastes, at the feast of Tabernacles; in a thankful remembrance of the Divine providence asserted in that book; and exercised over them in a special manner, when they wandered in the wilderness. 5. Lastly, this of Esther, on the fourteenth and fifteenth days of the month Adar, or February; and as often as they hear mention of Haman, they do, even to this day, with their fists and hammers beat upon the benches and boards, as if they did beat upon Haman’s head (R. Abraham, Hispanus cognom, σοφος). They tell us that this book was written by Mordecai himself, an eyewitness and a main party, according to #Es 9:20, and have ever reckoned it among the Chetubin or Hagiographa, that is, the books of Holy Scripture. Indeed, because they find not the name of God or Lord in this whole book, they have a custom to cast it to the ground before they read it. But they need not; for as the ancient heathens used to write upon their books, Θεος, Θεος, God, God, so might the Jews upon this; there being nowhere in Scripture found more remarkable passages and acts of God’s immediate providence for his calamitous people than in this. Surely (saith a great divine) like as a man by a chain made up of several links, some of gold, others of silver, some of brass, iron, or tin, may be drawn out of a pit; so (it may here be seen that) the Lord, by the concurrence of several subordinate things which have no manner of dependence or natural coincidence among themselves, hath wonderfully wrought the deliverance of his Church; that it might appear to be the work of his own hand.

In the days of Ahasuerus] That is, of Xerxes, the terror of Greece, called Ahasuerosh, that is, a hereditary, begotten by king Darius, and born of a king’s daughter, viz. Atossa, daughter to Cyrus, and heir of the kingdom by lineal descent. Such a hereditary prince was our Henry VIII. Greek authors also call Xerxes, Oxyastris, and his wife Amestris, which seemeth to be the same as Esther, who is called Amestris by a like composition, saith an interpreter, as Haman’s father was called Ham-Adata, an honourable addition to a name among the Persians.

This is Ahasuerus which reigned from India even unto Ethiopia] viz. Inclusive, ut loquuntur. This must needs be Xerxes; for he subdued Ethiopia, and thereupon made this great feast. He was lord, we see, of a very great part of the habitable world; as is now the Great Turk, not inferior in greatness and strength, to the mightiest monarchs that ever yet were upon the face of the earth. No part of the world is left untouched by him but America only; not more fortunate, saith one, with her rich mines, than in that she is so far from so great and dangerous an enemy. Nevertheless of all this greatness (belluine rather than genuine), what saith Luther? Turcicum imperium quantum quantum est, &c. The Turkish empire in its utmost extent is but a crust cast to his dogs, by the great housekeeper of the world. The inheritance he reserves for his children; who though held here to strait allowance, yet are far dearer to him than the world’s greatest darlings; as the poor captive Jews were, than this great emperor. Those that seek a mystery in this history tell us, that Ahasuerus typically representeth God the Father ruling over all kingdoms and creatures on earth; choosing some to be heirs of heaven, and purifying them for that purpose. Mordecai (signifying bitter and contrite) setteth forth Christ, say they, broken for our sins, and suffering the bitter wrath of God. Esther (being the same with Alma, #Isa 7:14, a pure virgin, secreted and secured from defilement) is a lively image of the Church, unspotted by the world, and provided for by her Mordecai. The disdainful Vashti (taking her name from Shatha, to drink) is a fit effigy of the world, proud and luxurious, and therefore excluded heaven. Haman (signifying a tumultuous and obstreperous person) represents the devil, restless and rageful, but to his own utter ruin, &c. These are pretty things, but not so proper. The Popish commentators are full of them.

Over an hundred and seven and twenty provinces] Seven more than were in Darius the Mede’s time, #Da 6:1. Monarchs will be still adding; and although a man were monarch of the whole world, yea, had the command of moon and stars, yet would he still be peeping beyond them for more, more. Herodotus reckons up sundry satrapies under the king of Persia, out of which he received, yearly, fourteen thousand five hundred and threescore Euboian talents: so that this monarchy is fitly compared (in Daniel) to the silver breast and arms in Nebuchadnezzar’s image.

Ver. 2. When the king Ahasuerus sat on the throne] Having peace with all men, being quiet and secure; though this lasted not long; for he was shamefully foiled by the Grecians (against whom he led an army of two millions of men), and forced to flee back again over Hellespont, in a poor fisher’s boat; which being overloaded, had sunk all, if the Persians by the casting away of themselves had not saved the life of their king. Omnia sunt hominum tenui pendentia filo, &c.

Which was in Shushan the palace] See #Ne 1:1. Ptolemy, Strabo, and Pliny tell us, that in this city (situated upon the river Choaspes) was that famous palace of Cyrus, which was adorned with marble walls, golden pillars, and a great store of precious stones; shining as so many stars from the roof and sides of it, to the dazzling of the eyes of the beholders (Ptol. 1. 6, c. 3; Strab. lib. 15; Plin. 1. 6, c. 27; Herod. 1. 5; Athen. 1. 12, c. 3). Here it was, likely, that the kings of Persia sat to hear causes under a vine of gold, set with smaragds, as with so many clusters of grapes.

Ver. 3. In the third year of his reign he made a feast] Such a feast, as that all other feasts were but hunger to it, whether we regard the number of guests, the greatness of preparation, or the continuance of time; yet it had an end. But so hath not the feast of a good conscience, #Pr 15:15. {See Trapp on "Pr 15:15"}

Unto all his princes and his servants] To gratify them for their former valour and victory; and to inflame them to a new expedition, viz. against Greece; for the conquest whereof he was now addressing himself; as also that his glory and wealth appearing herein, might make them all the more willing to live in subjection to him, so royal and munificent a prince.

The power of Persia] Or to the army of Persia and Media.

The nobles] Satrapis, παραταμοπις, of which the word Parthemim is made, as some think. Others derive it of Perath, quasi principes Euphrataei, the princes that were beyond the river Euphrates (Kimchi Arias.).

Ver. 4. When he shewed the riches of his glorious kingdom] Or, that he might show, &c. There were other ends of this feast, as was before noted; but this is instanced by the Holy Ghost, to set forth the pride and vanity of this great monarch, abusing God’s gifts to his own ambition, and priding himself in that wealth which had been gotten by the hard labour of his poor subjects; from whom haply his exactors had received no less sums of curses than of coin. O curas hominum! O quantum est in rebus inane! O the concerns of men, O how great it is in vain things.

And the honour of his excellent majesty] Atqui virtute, non vanitate acquirenda est gloria, saith the orator, glory is to be gotten by virtue, and not by these like vanities, Hezekiah smarted for his folly in this kind; Nebuchadnezzar much more. This great potentate was shortly after brought low enough.

Desinat elatis quisquam confidere rebus;

Magna repente ruunt, summa cadunt subito (Claudian).

Let him cease from burying whoever is to divided by things, They suddenly destroy great things, the greatest things perish suddenly.

Many days, even an hundred and fourscore days] A hundred, fourscore, and five days, saith Joseph Ben Gorion. So long lasted the first feast; though Lyra will have it, that so long they were in preparing, but the feasting was not till after these days expired; and that then both prince and people were feasted together seven days. Of the Sybarites indeed we read, that when they made great feasts, they invited their women twelve months before, that they might come the more richly and luxuriously attired, and might be the more sumptuously entertained. But the text plainly shows that Lyra here did delirare, is crazy, miss the meaning; for after that, the princes, from sundry parts, had been half a year in feasting.

Ver. 5. The king made a feast unto all the people] This was not amiss, so that care were taken that no irregulares gulares unsatisfied appitites, were found among them; for kings should carry themselves toward their people as kindly as parents do toward their children, and shepherds toward their sheep. Are they not therefore called patres patriae, fathers of their country, and shepherds of their people? ποιμενες λαων. David and Cyrus were taken from the sheepfolds to feed men, #Ps 78:70.

Both unto great and small] Pell-mell, one with another, to show his liberality; which yet he might better have bestowed in another away, than in belly cheer, and such open housekeeping to all comers without difference; since this is rather prodigality than bounty.

Seven days] Too long together to be a feasting; since at such times men are so apt to exceed and lash out; eating that on earth that they must digest in hell; and drowning both bodies and souls in wine and strong drink, as Richard III did his brother Clarence in a butt {A cask for wine or ale, of capacity varying from 108 to 140 gallons.} of Malmsey.

In the court of the garden] In the banqueting house, or sub dio, in the open air in the garden, where they had elbow room, and all manner of delights, fit to have been seasoned and allayed with the sight of a sepulchre (the Jews built their tombs beforehand in their gardens), or else of a death’s head (as was the manner of the Egyptians at their great feasts), to keep them from surfeiting.

Ver. 6. Where were white, green, and blue hangings] Rich and royal tapestry, set forth with variety of colours, pleasant to the eye.

Fastened with cords of fine linen] More precious than silk.

And pillars of marble] To bear up the hangings, that the guests might the better behold them, and be defended by them from wind, dust, and heat.

The beds] Whereon they sat at meat (which was the manner of all those Eastern parts), their bodies so composed, as that the upper part thereof being somewhat bent and bowed, the rest lay along.

Were of gold and silver] The bedsteads were. See #Am 6:4 2:8 Jer 23:40.

Upon a pavement of red, and blue, and white, and black, marble] Or, porphyry or crystal. All very costly and stately; and these are those things that made us desirous to live longer here, as Charles V told the duke of Venice; who had showed him his fair palace richly furnished, Haec sunt quae nos faciunt invitos mori. These are what they make for us, who are unwilling to die. But what said Nugas, the Scythian prince, to certain ambassadors who brought him brave and rich presents? Will these save a man from sickness? Will they stave off death? Do not these outward gauds {festivities} and gaieties carry away the heart from the love and care of better things? (Val. Max. Christian). Solomon saith as much in his sacred retractations; and Charles V (who besides other territories and dominions, had twenty-eight kingdoms) voluntarily gave over the empire as a burden; and cursing his honours in his old age, his trophies, riches, royalties, said to them all, Abite hinc, abite longe, Be gone, all of you; get you hence. Abi perdita bestia quae me perdidisti, as Cornelius Agrippa said on his death bed, to his familiar devil, Be packing, thou wretched beast, that hast undone me for ever.

Ver. 7. And they gave them drink] Think the same of food also; but the whole feast hath its denomination in the original from drinking; because at such times they drank freely, and many times more than did them good, Quia in conviviis largiter bibi solet (Corn. Nepos in Vit. Alcibiad.). The Persians are infamous for their intemperance, though they had laws to the contrary; and Xenophon tells us that of old they were otherwise. Only once a year their king had licence to be drunk, viz. when they sacrificed to the sun (Athenaeus).

In vessels of gold] Beset with precious stones (as Josephus addeth), ad delectationem et spectaculum. to pleasure and show.

The vessels being diverse one from another] To show the king’s store of them, that there was not curta supellex, sparse provision, but great plenty and variety of dishes and dainties.

And royal wine] Choice wine, and fit for a king’s palate. Vinum Cos, Wine of Cos, as they call it merrily at Lovain and Paris, id est, coloris, odoris, saporis optimi, of the best colour, smell, and taste (Beehive of Rome, Pref.).

In abundance] They swam in wine, and the tables did even sweat with a variety of dishes; quicquid avium volitabat, quicquid piscium natabat, quicquid ferarum discurrebat, &c., whatever of the birds were flying, whatever of the fish were swiming, whatever of the wild beasts were wandering about. to use Seneca’s expression.

According to the state of the king] For whom it was not unlawful to feast, so to show his liberality toward his peers, and courtesy to his people. But that which was blameworthy in him, was, 1. His vain glory. 2. His prodigality. 3. His wasting of time. 4. His neglect of business. 5. His contempt of the true God, not once acknowledged by him or his guests. Lastly, their profane mirth and jollity, without the least note of sanctity or respect to God’s glory (Merlin. in loc.).

Ver. 8. And the drinking was according to the law] Prescribed by the king, and it was but needful, lest men should make his house a school of intemperance; and lest shameful spueing should be on his glory, #Hab 2:15. And, inasmuch as of evil manners come good laws, it appeareth by this edict of the king, that the Persians were now degenerated from their ancient sobriety and moderation in meats and drinks. So likewise were the Cretans when Minos made a law that men should not drink one to another, εις μεθην, unto drunkenness; and the same we may well think of the inhabitants of this land, when King Edgar made an ordinance for putting pins in cups, to stint men how thr they should drink, and that none should quaff whole ones.

Quinetian Spartae mos est laudabilis ille,

Ut bibat arbitrio pocula quisque suo.

Quinetian of Sparta habit is that praiseworthy, that he toasts everyone with his choice cup.

None did compel] Domitius, the father of Nero, slew Liberius, an honest Roman, because he refused to drink so much as he commanded him (Sueton.). Tiberius, for his drunkenness called Caldius Biberius Mero, instead of Claudius Tiberius Nero, made Novellus Tricongius proconsul, for that he could drink three bottles of wine together with one breath. He preferred also Lord Piso to the government of the city of Rome, because he could sit drinking with him continually for two whole days and nights together. Lyra upon this text decries this detestable healthing and carousing too common in all parts of Christendom; and saith that it was brought up first by the barbarians in Normandy, who came and depopulated that country. And what a lamentable thing is it that to this day, in such a state as ours, the civil, sober, and temperate man shall be urged, and it may be forced, to swallow down needless draughts, as a horse doth a drench, by domineering drunkards. The late good act against drunkenness, if well executed, will be some curb to our roaring boys; so they will needs be called by a woeful prolepsis, here for hereafter. Oh that we could persuade such as Mahomet did his followers, that in every grape there dwelt a devil; or, that fire and brimstone storm and tempest, this shall be the portion of the drunkard’s cup.

For so the king had appointed to all the officers of his house] He had appointed, Heb. he had founded or established it for an inviolable decree and officers on purpose (controllers of his house) to see it executed. #Joh 2:8, we read of a governor of the feast. The Jews had such officers or moderators at their merry meetings (called the eyes and overseers of the feast), that took care that none should drink too much himself, Praefecti morum, governor of manners, Οινοπται οφθαλμοι. The Latins also had such, calling them dictators. The Greeks had their symposiarchs; but among these their power extended no further than to see that the feasters drank small draughts only at first; which by degrees they increased till they came to the height of intemperance. But these should have considered that which Anacharsis had told them, that the vine beareth three grapes; the first of pleasure, the second of drunkenness, and the third of misery and mischief.

That they should do according to every man’s pleasure] Drink what they thought good, without stint or force. It is reported of Romulus, that being once invited to supper, he drank not much, because he had weighty business to do on the morrow after. And when one said unto him, Sir, if all men should drink as you do, wine would be far cheaper; nay, it would be dearer, said he, if every man should drink as I have done; that is, as much as he pleaseth to drink. Nam ego bibi quantum volui (Gell. lib. xi. cap. 14).

Ver. 9. Also Vashti the queen made a feast for the women] Heb. A feast, or a compotation of women. This was better yet than Heliogabalus’s senate of women, with their ordinances correspondent; as what attire each woman should use, how they should take place, when salute, &c. The Romans decreed in senate that no women should drink wine. What Vashti’s practice was I know not; but by her name she should be a meribibula, a wine bibber, as was noted, #Es 1:1.

Conveniunt rebus nomina saepe suis.

The notables came together often with their own matters. Josephus, and after him Lyra, give her the commendation of a modest woman. ‘Tis probable she had the king’s consent to feast the women, because it was in the royal house; and it added much to the king’s munificence. But then she should have subdued her husband by obeying him, as Livia (as great an empress) did Augustus. Dio reporteth of her, that being asked how she got such a power over her husband, she answered, Multa modestia, By my much modesty (Dio in Tiberio). It is remarkable in this third feast, that, first, the women feasted within doors, not in the open court, as their husbands did, and, next, apart from the men. Which whether it were of pride, because Vashti would keep state by herself; or, of necessity, because either the custom of the country or the king’s jealousy would not allow her presence among so many of the other sex, yet surely this may condemn (as one well saith) our most lascivious mingling of both sexes together in dancing, and such like meetings; where nothing is more usual than lustful looks, filthy speeches, unclean touches. Apage omnem hanc impudentiam, shun all occasions of sin that doth so easily beset us. Lot, feasting and drinking wine with his own daughters, fell into the sin of incest. The Israelites doing the like with the daughters of Moab, were ensnared, and subverted. The dancing damsel so inflamed that old goat Herod, that, like a mad man, he sweareth to give her her desire to the half of his kingdom. In all mixed meetings of both sexes, let the husband’s eyes be eyes of adamant, which will turn only to one point; lest some Circe {a} enchant him, having faculty attractive with the jet, and retentive with the adamant. Let the wives also be like that Persian lady, who being at the marriage of Cyrus, and asked how she liked the bridegroom? How? saith she; I know not; I saw nobody but my husband.

{a} In Greek and Latin mythology the name of an enchantress who dwelt in the island of Aea, and transformed all who drank of her cup into swine; often used allusively.

Ver. 10. On the seventh day] Here we have Luxuriosi convivii luctuosum exitum, a sad end of a luxurious feast. Sin usually endeth tragically. On the six former days of the feast, having farced his body with good cheer like a woolsack, and inflamed it with wine wherein was excess, he bethinks himself of other pleasures. Vina parant animos Veneri (Ovid). Aristophanes calleth wine the milk of Venus and fuel of lust. Ambrose saith that lust is fed with feasts, nourished with delicacies, kindled with wine, set on flame with drunkenness (lib. i. de Paenit. c. 4). A belly filled with wine foameth out filthiness, saith Jerome.

When the heart of the king was merry with wine] The property whereof is to exhilarate the heart of man, as the Scripture speaketh, #Jud 9:13 Ps 104:15. Pluto calleth wine the mitigator of man’s misery. Euripides saith, Qui non hilarescit bibendo, nihil sapit. He who is not gladdened by drinking, understands nothing. But Ahasuerus’s heart was too merry; the wine was so in, that the wit was out; drunkenness had bereft this Polyphemus of his eye of right reason. This is a vice hateful in all, but in a ruler most of all. See #Pr 31:4, {See Trapp on "Pr 31:4"} What mad work made Alexander the Great many times in his drunkenness, killing those then whom he would afterwards have revived, if he could, with his own heart blood! Therefore it was that the Carthaginians forbade their magistrates all use of wine. Solon punished drunkenness in a ruler with death. And Ferdinand I, emperor of Germany, sharply reproved the ambassadors of the electors and princes sent to an imperial diet, for their quaffing and careless performance of their trust, saying, Abstinete a maledicta ebrietare, &c., Abstain, for shame, from this cursed drunkenness (which is neither good for body nor soul), and look better to your offices.

He commanded Mehuman] These should have advised him better (for now drunkenness had robbed him of himself, and laid a fool in his room, wine had overshadowed his wisdom, vine sapientia obumbratur, as Pliny phraseth it), and not have been so ready to execute his unreasonable and illegal commands. For the Persians had a law (Josephus saith, lib. xi. Antiq. cap. 6) that matrons should not be seen at feasts among men; though harlots might. But kings are never without their court parasites, who will humour them in anything, and whose song is, Mihi placet quicquid regi placet, That which pleaseth the king pleaseth me, howsoever.

Ver. 11. To bring Vashti the queen before the king] This was their errand, and they went readily about it (though it beseemed not their state, as being chief about the king), whether they envied the queen, and so sought occasion against her (as the bishops did against Queen Catharine Parr), or were in the king’s predicament, and therefore desired fuel to their fire.

With the crown royal] In all her best, that nest of pride, as one calleth it, and incentive of lust.

To shew the princes and the people her beauty] And thereby to show them all his own imprudence and impudence; this he would not have done, if sober, for any good. Quid non ebrietas designat? "Wine is a mocker, and strong drink is raging." Could he not consider what he had oft read befell Candaules, king of the Sardians, for showing his fair wife to Gyges in a vain glorious humour? (Herodot., Justin.) Knew he not that those well whittled courtiers would soon be inflamed with the sight of such a peerless beauty, and that her gay attire would not make her more comely than common?

For she was fair to look on] Xenophon testifieth of the Persian and Median women, that they are proper and beautiful beyond all other nations. Vashti, we must needs think, then, was a choice beauty; and if she were (as Aspasia Milesia, wife to king Cyrus) fair and wise, it was no small commendation, καλλει τας γυναικας απασας υτερβαλλουσα (Joseph.); καλη και σοφη (Aelian.). But if (as Aurelia Orestilla in Sallust) she had nothing in her praise worthy but her beauty, it was ill bestowed on her. The Jews give a very ill character of her. They say she was daughter to Belshazzar (that notable quaffer, who might therefore call her Vashti, that is, a drinker), that she hated the Jews extremely, and abused various of their daughters (her slaves), making them work on the sabbath day, and putting them every day to the basest offices, not affording them rags to hide their nakedness, &c. This perhaps is but a Jewish fable.

Ver. 12. But the queen Vashti refused to come at the king’s commandment] She peremptorily and contumaciously refused, ουκ ηθελεν (Septuag.), though sent for again and again (as Josephus hath it), by her lord and husband, who had in his cups boasted of his wife’s beauty, courtesy, and obedience, whereof he would now make proof to the company, sending for her by such an honourable convoy; yet she would not, that she would not, as the Hebrew word signifieth, but carried herself as if she had been his mistress, and not his wife, to his great grief, and the marring of all their mirth. What if the king were not so well advised? what if he were in his cups? what though she had the law on her side and a pretence of modesty, and lest she could, by coming, occasion the king’s jealousy, &c.? yet Vashti was to have submitted herself unto her own husband (such a husband especially), as it was fit in the Lord, #Col 3:18, to yield obedience to all his lawful commands and restraints, seem they never so unreasonable. If woman were given to man for a comforter, and in some cases for a counsellor, yet in no case for a controller, as they are apt to be that are fair ( fastus inest formae), rich ( argentum accepi, dote imperium vendidi, saith he in Plautus), better descended, &c., si vis nubere, nube pari. An insolent wife is an insufferable evil; and he hath lost half the comfort of his life who is married to such a one.

Therefore was the king very wroth] He even foamed at the mouth like a wild boar, and frothed as the raging sea, as the word importeth. The Persian kings were noted by some for uxorious; such, as though they commanded the whole world, yet were commanded by their wives and concubines, Captivarum suarum captivi Enslaved by their captives! (Plut.). But here it proved otherwise. This mighty monarch could not bear such a public affront and scorn as he construed it; but rageth beyond reason (whereof his wine for the time had bereft him), and resolveth upon revenge. How much better our William the Conqueror, who though he knew that Maud, his wife, maintained her son, Robert Curtoise, in his quarrel for Normandy, and out of her own coffers paid the charge of that war against his father, and her own husband, yet because it proceeded but from a motherly indulgence for advancing her son, he took for a cause rather of displeasure than of hatred. He loved her while alive, often lamented her death with tears, and most honourably interred her (Speed).

And his anger burned in him] As Nebuchadnezzar also did upon a like occasion, hotter than his seven times heated oven, or than the mountain Etna doth. Moses’s anger waxed hot in him, #Ex 32:19, so that he knew not well what he did in it, it raised such a smoke. Jonah was ready to burst with anger, #Jon 4:9, his blood boiled at his heart, as brimstone doth at the match: therefore is the heart set so near the lungs, that when it is heated with anger, it may be allayed and cooled by the blast and moisture thereof. Josephus saith that he brake off the feast upon this occasion.

Ver. 13. Then the king said to the wise men] What a sudden change is here! Ex conviviis fiunt comitia, imo et convitia, saith an interpreter. The enraged king forgets all his old love to Vashti, and breathes nothing else but reparation of his own lost honour, and revenge upon his peerless paragon. Howbeit herein he is to be commended, that he sent not for her forthwith by force, that he might dispatch her with his own hands; as Alexander did his friend Clitus and others in his cups and choler; neither ran he raging into her chamber, and kicked her out of the world, as Nero did his wife Octavia, for a less matter (Sueton. Ner.). He knew that anger is an evil counsellor.

— qui non moderabitur irae,

Infectum velit esse dolor quod suaserit et mens (Horat.).

He that reineth not in his anger, shall do that in his haste whereof it shall repent him by leisure, and could eat his nails to have it undone again. Ahasuerus therefore calleth for his judges and counsellors, skilful in state matters.

Which knew the times] And what was best to be done in them. This skill they had gotten by much reading of politics and histories, and long observation. The men of Issachar were such, #1Ch 12:32. Such a one was Croesus to Cyrus, Polybius to Scipio, Agrippa to Augustus, Anaxagoras to Themistocles, &c. Xerxes here had seven such to advise with as his privy councillors; Iudices Regios, the king’s judges, Herodotus calleth them, and further saith, that they held their places for their lives, unless they very much misbehaved themselves.

For so was the king’s manner] sc. To advise with them in matters of moment, but not always to take their advice. The manner was, and the fundamental laws of the land took order, for prevention of tyranny, that the kings of Persia should be ruled by this grave senate of the kingdom, and not bring in an arbitrary government. But Xerxes (who is this Ahasuerus) once at least (if not oftener), viz. in his expedition against Greece, which was not long after this great feast, called his seven princes together, and spake to them after this manner; lest, said he, I should seem to follow mine own counsel, I have assembled you, and now do you remember, that it becomes you rather to obey than advise (Val. Max. lib. 9, cap. 5).

Toward all that knew law and judgment] Of these Persian privy councillors it is said, 1. That they were wise men. Now those only are wise quibus res sapiunt prout sunt. 2. They were skilful in the times, that is, well versed in histories, and well furnished with experiences. 3. That they knew the laws, which they had ready, and at their fingers’ ends, as we say. They knew also judgment, that is, equity and moderation, without which utmost right might be utmost wrong: as indeed it proved in the case in hand. Memucan not only accuseth the queen, but aggravateth her offence, and instead of healing the wound, maketh it far wider. This might become a mercenary orator, but not a grave counsellor. The business was this; the king was angry, and he meant to set him going: the queen was an eyesore, and she must be removed. Such slaves are ambitious statists to their own and their princes’ lusts, but especially when their own plough is driven forward with.

Ver. 14. And the next unto him was Carshena, &c.] These were his trusty and well-beloved cousins, and counsellors, primi et proximi, first in the kingdom, and next unto the king, without whom he was to have done no business of importance. But it is recorded in story that they had no freedom nor liberty of council: for every one of them had a plate or tile of gold to stand upon in the council house; and if he gave counsel that the king thought well or; the plate of gold was given him for a reward; but if he delivered anything contrary to the king’s mind, flagris caedebatur, he was beaten with stripes. Lo, this was the manner of the Persian monarchs.

The seven princes] See #Ezr 7:14.

Which saw the king’s face] That came at pleasure into the presence, as they call it. It was a piece of the silly glory of these kings of Persia to secrete themselves from their subjects. No man might see the king uncalled for on pain of death, cum eius persona sub specie maiestatis occuleretur, saith Justin. Only these seven might ordinarily take the boldness to see his face; which lest Haman should do, they covered his face.

And which sat the first in the kingdom] Xenophon tells us that Cyrus, the first Persian monarch, ordained that the nobles should sit before the king every man according to his degree and dignity. Aben Ezra upon this text saith the same.

Ver. 15. What shall we do] Saith the king; who changeth the scene suddenly, the banqueting house into a council chamber, the merry meeting into a most difficult consultation, what to do with the queen, and how to repair the king’s honour so much impaired by her. How easily can the Lord stain the pride of all glory, #Isa 23:9, cross the world’s greatest darlings, give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable!

Unto the queen Vashti] You should determine nothing rashly against her, but accept of her lawful excuse, hear her plea, remember that she is your companion, and the wife of your covenant, #Mal 2:14, your fellow, and not your footstool; a yoke fellow standing on even ground with you, though drawing on the left side, &c. This you should do to the queen Vashti. But Plutarch notes of the Persians, that they were none of the kindest of husbands, but harsh and jealous. And Athenaeus saith the kings of Persia lord it over their wives, as if they were their handmaids, αγριοι φυσει και χαλεποι (Plut.); ως δεσποτης αρχει της γαμετης ο βασιλευς~ (Athen. lib. 13).

According to law] This you should do; retain the decency and gravity of the law, which is never angry with any man ( Lex non irascitur, sed constituit, saith Seneca), no more must those that administer it. The angry man cannot easily keep a level keel. This Archytas the Tarentine knew, and therefore being displeased with his servants for their sloth, he flung from them, saying, Farewell, I have nothing to say to you, because I am angry at you.

Because she hath not performed the commandment, &c.] This was a fault, no doubt; but not so heinous as was made of it. The faults of his wife a man must either tollere or tolerare, cure or cover, and not go about to kill a fly upon her forehead with a beetle, as they say. But God had a provident hand in it for the good of his Church.

Ver. 16. And Memucan answered before the king] Heb. Mumchan; the junior likely, and therefore spake first, the rest concurred, #Es 1:21. A bold man he was surely (whatever else he was) that durst deliver his mind so freely of such a business, and in such a presence, &c. What if the king and queen should have grown friends again, where had Memucan been? If his cause and his conscience had been as good as his courage was great, all had been as it ought to be.

And the princes] Inter pocula de rebus arduis consultabant, saith Herodotus concerning the Persian princes. In the midst of their cups they use to consult of the greatest affairs. Here they accuse and condemn the queen unheard and unconvicted, which was against all law, divine and human. King Henry VIII, though a boisterous man, dealt more civilly with his first wife, Catherine of Spain, when he had a mind to rid his hands of her; her cause was heard before the two cardinals, Wolsey and Campaine, ere the divorce was pronounced, and she sent out of the kingdom.

Vashti the queen hath not done wrong to the king only] That she had done wrong or dealt perversely against the king, he taketh for granted; because the king’s commandment was not obeyed. But was that a sufficient reason? Was the king’s bare word a law, or rule of right? and is not a wife in case of sin commanded by her husband, rather to obey God than men? Or say she had done wrong, must it needs be out of perverseness? might it not be out of fear, modesty, or for some other civil reason which she might allege for herself, if called to her trial? But, here you may see (saith one) when flattery and malice gives information, shadows are made substances, and improbabilities necessities; so deceitful is flattery, malice so unreasonable. And yet herein also the Lord is exceeding righteous, who meets hereby with other sins of this insolent queen; that whereas (no doubt) she was an example of pride and vanity more generally to other women than she was likely to be in this point, therefore is she hereby found out in her sin, and by this unlikely accusation, condemned of a true fault.

But also to all the princes, and to all the people] Against the king she had offended by her disobedience, against all others by her example. And indeed the sins of great ones fly far upon those two wings, scandal and example; they prove both patterns and privileges to their interiors, for the like. Howbeit we must necessarily distinguish between scandal given and scandal taken only; neither may we judge of a thing by the ill consequences that biassed and disaffected persons can draw from it; there being nothing so well carried, but that it may be liable to some men’s exceptions.

Ver. 17. For this deed of the queen shall come abroad] The least aberration in a star is soon observed; so the miscarriages of great ones are quickly both noted and noticed. Public persons are by Plutarch compared to mirrors, according to which others dress themselves; to pictures in a glass window, wherein every blemish is soon seen; to common wells, which if they be poisoned, many are destroyed. The common people commonly are like a flock of cranes; as the first flies, all follow.

So that they shall despise their husbands] Which indeed ought not to be, no, not in their hearts. Let the wife see that she reverence her husband, #Eph 5:33. God hath a barren womb for mocking Michel; when Sarah is crowned and chronicled for this, that she obeyed her husband, calling him Lord. It is here taken for confessed, that Vashti despised her husband; and that others would thereby take heart to do the like, is therehence inferred. But doth that necessarily follow? and must the queen therefore be presently deposed, yea, put to death, as the Jew doctors tell us she was? King Asa deposed his grandmother, Maacha; but that was for idolatry. Our Henry VIII beheaded his wife, Anne Bullen, but that was for (supposed, and but supposed) adultery. Queen Elizabeth narrowly escaped with her life, because she was accused (but falsely) of conspiracy against the queen, her sister. But what had Vashti done? Condemned she is without reprival; and the country must come in (but was never called) to give in evidence against her, that haply never saw her, nor heard of her offence. Is this fair dealing?

Ver. 18. Likewise shall the ladies of Persia and Media say] Say what? We will not do as our lords command us. Like enough all this; for their tongues were their own, and their wills no less. That free will (about which there is so much ado made) when men once lost, the women caught it up; and hence they are so wedded to their own will, saith one merrily. Quicquid volunt, valde volunt, what they will do they will do contra gentes, saith another. And for talking and telling their minds, the rabbis have a proverb, that ten kabs (measures) of speech descended into the world, and the women took away nine of them. These ladies of Persia and Media were feasting with the queen when the king sent for her, ubi quid factum est? garritur, potitatur, saltitatur, saith an interpreter, at which time they were chatting, and bibbing, and dancing, and (when their mirth was marred) they would not spare to speak their minds and ease their stomachs, whatever came of it. We read in our own chronicles of the Lady de Breuse, that by her railing and intemperate tongue she had so exasperated King John (whom she reviled as a tyrant and a murderer), that he would not be pacified by her strange present (four hundred cows, and one bull, all milk-white, except only the ears, which were red) sent unto the queen (Speed. 572).

Then shall there arise too much contempt and wrath] Contempt on the wives’ part, and wrath on the husbands’; wives shall slight their husbands, and they again shall fall foul upon their wives; so that coniugium marriage, shall become coniurgium; a dispute, and the house they dwell together in shall be no better than a fencing school, wherein the two sexes seem to have met together for nothing but to play their prizes, and to try masteries. This made Sulla say, I had been happy if I had never been married.

Ver. 19. If it please the king] Courtier-like; lest he should seem to prescribe to the king, or to prejudice the rest of the royal counsellors, he thus modestly prefaceth to his ensuing harsh and hard sentence. He knew well enough it would please the king at present, in the mind he now was in; and to prevent any alteration, he moves to have it made sure by an irrevocable law, that he might not hereafter be censured for this his immoderate and unmerciful censure, but be sure to save one howsoever.

Let it be written, saith he, among the laws of the Persians] Which the king himself could not repeal, #Da 6:8,15, but once passed and registered, they remained binding for ever. I have read of a people among whom the laws they had lasted in force but for three days at utmost. This was a fault in the other extreme. Laws are to be made with due deliberation, Legem dicimus, νομον, quasi μενοντα νοον (Plato), and then to be established, and not altered without very great reason, as sometimes there is, since

Tempora mutantur, nos et mutamur in illis.

That Vashti come no more before king Ahasuerus] But be absolutely deposed and divorced. Here was no proportion between the offence and the sentence. This judgment was like the laws of Draco; of which Aristotle saith, that they were not worth remembrance, but only for their great severity; as being written not with black, but with blood.

And let the king give her royal estate unto another] The more to vex her. Surely such an exauthoration of so great a personage, with so great disgrace and ignominy, could not but be very grievous, yea, worse than death. High seats, as they are never but uneasy; so the fall from them must needs be dangerous and dismal. How well might holy Esther sing with the Virgin Mary, God putteth down the mighty from their thrones, and exalteth them of low degree, #Lu 1:52.

Ver. 20. And when the king’s decree that he shall make shall be published] But why should any such thing be published at all, unless the king be ambitious of his own utter dishonour? Is there none wiser than other, but that the king must betray his own nest, tell all the empire that he was drunk, or little better, and did in his drink determine that against his fair queen that he so soon after repented? He should have done in this case as a man doth, that having a secret sore, clappeth on a plaster, and then covereth it with his hand, that it may stick the faster, work the better. Had Ahasuerus been wise, the world had been never the wiser for anything that Vashti had done, &c. But Memucan hath some colour for his bad counsel, a goodly veil to cast over it.

All the wives shall give to their husbands honour] They shall not dare to do otherwise, unless they mean to be likewise divorced. But will terror breed true honour? is soothing right submission? Quem metuunt oderunt, fear makes hatred; and people honour none (to speak properly) but whom they love sincerely. Those lordly husbands that domineer over their wives as if they were their slaves, and carry themselves like lions in their houses, must not look for any great respect there. This man promised himself great matters when he thus said, The wives shall give iittenu in the masculine gender, to signify the wives’ voluntary subjection and obedience; but that he never had, nor any other that took the like course. Those husbands that will be honoured indeed by their wives must give honour to them as to the weaker vessels, as being heirs together of the grace of life, #1Pe 3:7.

Ver. 21. And the saying pleased the king] Pity but itching ears should have clawing counsellors. Memucan was a fit helve for such a hatchet; and his advice fit lettuce for such lips. What marvel that such a smooth counsellor pleased the king, when as he had before given place to two such bad counsellors—Wine and Anger?

And the princes] Who perceived very likely by the king’s looks and gestures, that he was much taken and tickled with Memucan’s counsel; which they therefore second and subscribe to. How rare a jewel in a prince’s ear is a faithful counsellor, that will deliver himself freely, non ad gratiam, sed ad veritatem; not to please, but to profit. Such a one was Agrippa to Augustus, Polybius to Scipio, Latimer to Edward VI, &c. There is safety in the multitude of counsellors, modo audeant quae sentiant, as the orator saith (Cic. pro Milone), so they dare speak out, and will not spare to do it.

And the king did according to the word of Memucan] Dicto citius, it was forthwith done. Vashti is all on the sudden divorced, and the foolish king publicly shamed. But all this was of the Lord, that Esther might be advanced, and the Church relieved. So there was a wheel within a wheel, which the wicked discern not, nor the saints consider. God oft wraps himself in a cloud, and will not be seen till afterwards. All God’s dealings will appear beautiful in their seasons; though for the present we see not the contiguity and concatenation of one thing with another.

Ver. 22. That every man should have rule in his own house] Aequum sane edictum, modo moderatum, A righteous decree, had it been but rightly made use of, and not abused to tyranny and rough dealing. Aristotle saith, that the husband ought to have a civil power over his wife, as being her better in honour, speech, gravity, and dignity. Menander and Euripides say the same, holding it unfit that the hen should crow, that the woman should usurp authority over the man; this nature and Scripture do both condemn. But why should these Persian princes at this time send forth such an edict as this? Was it because this good law of nature began to be depraved and obliterated among them, as it was among the Egyptians, where the queen is more honoured than the king, and in private houses the wife than the husband, as Diodorus Siculus reporteth? Or had they a mind to divulge their own shame, and to tell the world that they were least masters at home, and must therefore have a law made to force obedience? Or was it not, lastly, to countenance the king’s rash and unlawful putting away of his wife, for so light a cause; like as Cambyses, their recent king, having a mind to marry his own sister, made a law, that any man should have liberty to do the like? Whatever it was that moved them to send forth this decree, surely there was little need to excite men to use their authority over their wives, since they are apt enough to do so without bidding. Therefore St Paul, after, wives submit yourselves unto your own husbands, doth not say, and subjoin, husbands rule over your wives, but, husbands love your wives, and be not bitter against them, #Col 3:19.

And that it should be published according to the language of every people] That so being particularly understood, it might appear more authentic and weighty, and so take away the hatred from the lawgivers for the wrong they had done the queen. Some render it thus, that he should speak according to the language of his own people, that is, say they, that each man should keep and observe the liberty of his own nation, by commanding his people, and governing his own family, without any contradiction.

Chapter 2

Ver. 1. After these things] After the wine was out, the fuel of his anger spent, and the lust thereof satisfied.

When the wrath of king Ahasuerus was appeased] There is nothing that a man is more ready to keep than his wrath; therefore the Hebrews put servare for servare iram, to keep for to keep his anger, as #Jer 3:5 Ps 103:9 Le 19:18. Ahasuerus, by invading Greece, had so incensed them, that their wrath αειμνηστος, unappeasable, for they thenceforth hated all barbarians for the Persians’ sake, and forbade them their sacrifices, as they used to do murderers. But Ahasuerus’s wrath against Vashti was after a time assuaged.

He remembered Vashti] Not without some remorse, but without all true repentance. He forsook not his rash anger as a sin, but regretted it for a time, and laid it asleep, to be raked up again upon as slight an occasion. In graceless persons vitia raduntur, non eradicantur; absconduntur saepius, non exscinduntur; vices may be barbed or benumbed, not mastered and mortified. A merchant may part with his goods, and yet not hate them. A man may part with his sins for self-respects, and yet retain his affection to them; as Phaltiel did to Michal, when he went weeping after her afar off. He may remember his Vashti, his bosom sins from which he seemeth divorced, and by such a sinful remembering of them, recommit them. See #Eze 23:21 compared with #Es 2:8.

And what was decreed against her] But whose fault was that? Wine and anger are the worst of all counsellors, say the ancients? and Ahasuerus found it so; as did also Alexander the Great, and many others, but all too late. Hence they came in afterwards with their Non putaram, Had I known; which Scipio said should never be heard out of a great man’s mouth (Plutarch). Augustus also was wont to say, that nothing doth so ill become a commander as hastiness and rashness (Sueton.). Cicero taxeth him for a fool, qui eundem laedit et laudat, who first wrongeth a man, and then commendeth him.

Ver. 2. Then said the king’s servants] His friends, saith Josephus, to whom he had opened his mind; the young courtiers, say others (green wood is ever shrinking and warping), but most probably those seven chief counsellors, #Es 1:14, who had persuaded him to cast off Vashti, and now feared, lest if not some way diverted, he should fall as foul upon them as his predecessor Darius did upon those claw backs, #Da 6:24 or as the Athenians did upon Timagoras, Demagores, and Euagoras, whom they condemned to die, for flattering Darius Hystaspes, the father of this Ahasuerus.

Let there be fair young virgins sought for the king] They knew him to be a sensualist and effeminate; they therefore agree to feed his humour, to drown him again in pleasure, so to drive away his melancholy. Such miserable comforters are carnal physicians; so wretched is our nature, to endure no other medicine; so justly doth God fit the physician to the patient, the helve to the hatchet; so do the wicked help each other forward to their deserved destruction. Ahasuerus’s courtiers and counsellors become brokers to his lusts; neither is this anything unusual with such. Lenocinantur, produnt, blasphemant, peierant, toxica miscent, &c., saith an expositor here. What is it that such parasites and sycophants will not do to ingratiate with great ones? It was not therefore without good cause, that the primitive Christians prayed hard for the emperor, as Tertullian testifieth, that God would send him Senatum fidelem, a faithful council, and free him from flatterers.

Ver. 3. And let the king appoint officers] Praeficiat praefectos. Costly counsel. This could not be done without much trouble and charge to the king. Two or three years are spent in gathering, purifying, and preparing these choice virgins for the impure bed of this heathen prince, while he is following the chase of his ambition, in the wars of Greece.

In all the provinces of his kingdom] A large commission they must have, the whole kingdom is their circuit; and note that they went not to foreigners; which those princes that do, while thereby they seek for greatness, they many times miss goodness; while they labour to be strong abroad (and so to have a stake in store, as they say, however the dice chance to turn), they weaken themselves at home, and while by foreign matches they intend unity, it proves an occasion both of civil and foreign dissensions. We of this nation have had sad experience of these mischiefs.

That they may gather together] This could not be done without the great grief and general discontent of the king’s best subjects ( nimium serviliter huic hirco subiectorum, as one hath it), thus bereft and despoiled of their dearest daughters, the staves of their age.

All the fair young virgins] Beauty (the best pearl in a carnal eye) is all that is here looked after, quae plerumque virtute et pudicitia caret, which is oft without virtue and common honesty, as, where they meet, it is a rare mixture. The heathen man saith, Non est formosa mulier cuius crus laudatur aut brachium, sed illa cuius universa facies admirationem singulis partibus abstulit. Now if this be true, long enough might these commissionated officers look for fair young virgins, truly so called, there being very few that are not peccant in some minnum, some tittle of beauty, or other. It is a praise peculiar to the virgin daughter of Zion to be all fair, #So 4:7, to be αμωμος, #Eph 5:26, such as in whom even Momus himself could find no error.

Unto Shushan the palace] In which one place there might have been found choice enough, without speaking further; but that lust is unsatisfiable. The eye is not satisfied with seeing; and in such a multitude how could it be but that the king’s mind must needs be distracted, which one to make choice of?

To the house of the women] Such as is now the Turk’s Seraglio. See the description of the Grand Signior’s Seraglio, by Master John Greanes, chap. iv.

Unto the custody of Hege] Who was their keeper, or rather their jailer. For what was this house of women but a perpetual prison to them, clapped under hatches, as it were, and, haply, held in as great servitude as those in Barbary are at this day; where it is death for any man to see one of the Xeriff’s concubines; and for them too, it, when they see a man, though but through a casement, they do not suddenly screek out.

And let their things for purification] σμηγματα, their cleansing, to dry up the filth of the flesh, and to cleanse nature’s infirmities, that they might be six months purified with oil of myrrh, and six other months perfumed with sweet odours, as #Es 2:12. Here the maids were first purified before the king chose one. But Christ first chooseth his spouse, and then purifieth her, #Eph 5:26.

Ver. 4. And let the maiden] Herein unhappy that she got her honour with the loss of her honesty; and that so many maids are made miserable for her sake.

That pleaseth the king] Heb. That is good in his eyes. The eye is the lamp and ornament of the whole body; and yet that most lightsome part doth ofttimes draw the soul into utter darkness; while by those windows of wickedness and loopholes of lust Satan windeth himself into the heart, and maketh it impudicitiae cloacam (as Venus’s temple on the top of Lebanon is called by Eusebius), a very sink and sewer of all lewdness and abomination.

Be queen instead of Vashti] This was held a great business, and a sufficient recompense. The bramble held it a goodly thing to reign over the trees: not so the vine and fig tree, #Jud 9:15.

And the thing pleased the king] Because it added more fuel to the fire of his lust, and that he may lengthen out his days in dalliance and wantonness: ut libidine libidinem provocante, nihil nisi muliebris fiat, saith an expositor here, that he might be the right successor of Sardanapalus, who buried himself in the bosoms of his harlots, and left behind him this infamous epitaph: \u0960 αρ ̀+\u0966 ι0\u0955 ι0 \u0960 αρ \u0955 ι640 \u0966 ι-320 Ταυτ εχω οσσ´ εφαγον και εφυβοισα και μετ ερωτος,\u0960 αρ \u0955 ι640 \u0966 ι-320 Τεοπν επαθον τα δε αλλα και ολβια παντα λελειπται~

An epitaph fit for an ox, saith Aristotle. The kings of Persia are noted for effeminate, fitter for a canopy than a camp; and affecting such sights, ubi Imperator Apparator, lanx phalanx, acies facies, bella labella, spicula pocula, scutum scortum, &c.

And he did so] According to the counsel of those court parasites (whose word is that of Stratocles, Mihi placer quicquid Regi placet), he walked in the ways of his heart, and in the sight of his eyes, little thinking that for all these things God would bring him into judgment, #Ec 11:9. But such governors the wicked world deserveth, as being itself totus in maligno positus, #1Jo 5:19 When Phocas, that filthy traitor, reigned at Constantinople, Cedrinus saith that a certain honest poor man was very earnest with God to know why such a man, or rather monster, was set up; he was answered again by a voice, that there could not be a worse man found, and that the sins of Christians did require it.

Ver. 5. Now in Shushan the palace] Not in Babylon, as Josephus doteth.

There was a certain Jew] That had not returned to Jerusalem, as he ought to have done; and as another of his name did, #Ezr 2:2.

Whose name was Mordecai] That is, pure myrrh, say some; bitter contrition, say others; he is the son of contrition, that must be the son of consolation. This Mordecai was one of those few that both lived and died with glory; being not taxed for any gross sin.

The son of Jair] Happy father in such a son; much more joy might he well be to his parents than Epaminondas was to his: and of him it might be sung,

Τοις μακαρες τε κασιγνητοι τε, κασιγνηται τε (Homer).

The son of Shimei, the son of Kish, a Benjamite] He descended, then, either from some other son of Kish, the father of Saul, or else from Jonathan, Saul’s son; for he only, of all the sons of Saul, left issue behind him. But the Kish here mentioned, though of his line, lived many years after Saul’s father.

Ver. 6. Who had been carried away from Jerusalem] Kish had, not Mordecai; unless it were in the loins of his great grandfather. Kish and his posterity were of those good figs mentioned in Jeremiah; but goodness is no target against affliction.

- nec te tua plurima Pentheu

Labentem texit pietas (Virg.).

With the captivity which had been carried away with Jeconiah] The good figs were carried away at the same time with the bad, but in several baskets, #Jer 34:1. Kish, and others like him, as Daniel, Ezekiel, Shadrach, Meshach, and Abednego, &c., were not only good men, but very good, like the figs that are first ripe, #Jer 24:2, such as God’s soul desireth, #Mic 7:1, and yet they were carried away with Jeconiah and the rest that were nought, stark nought, #Jer 24:2. The best may have their share in a common calamity; but God will not fail even then to set his eyes upon them for good, #Jer 24:6. The husbandman cutteth down his corn and weeds together, but for different purpose. Excellently Austin, Una eademque vis irruens bonos probat, purificat, eliquat; malos damnat, vastat, exterminat: One and the same common calamity proveth, melteth, purifieth the good; damneth, wasteth, destroyeth the evil (De Civit. Dei, lib. 1, cap. 8): these have an evil, an only evil, #Eze 6:5, without mixture of mercy; and that because they are nought, very nought, figs that cannot be eaten, they are so nought, #Jer 24:2.

Whom Nebuchadnezzar, king of Babylon, had carried away] Lo, here the rod in God’s hand for the chastisement of his children; that, being chastened of the Lord, they may not be condemned with the world, #1Co 11:32. This rod, when he had worn to the stumps, he cast into the fire.

Ver. 7. And he brought up] He both nourished and nurtured her in the true religion and admonition of the Lord, #Eph 6:4, he was her foster-father and her instructor.

Hadassah] Not the same with Atossa, as Tremellius would have it. Hadassah was the name given her by her parents, and it signifieth a myrtle tree, which loveth to grow in a bottom; whence the Church is compared to it for her lowly mindedness, #Zec 1:8. {See Trapp on "Zec 1:8"}

That is, Esther] This was her Persian name, say some: in heathen histories she is called Amestris (Herod. lib. 7, Sealig.).

His uncle’s daughter] Not his brother’s daughter, as the Vulgate rendereth it, after Josephus and Aben Ezra. She was his first cousin, and this was one reason that moved him to adopt her, viz. the bond of nature.

For she had neither father nor mother] A poor orphan she was; but Christ left her not comfortless, #Joh 14:18. He had provided and enabled Mordecai, to feed her and raise her; to train her up in the fear of God, and to defend her chastity from the rage of lust; besides that her head was by him destined to a diadem; Esther the captive shall be Esther the queen; Esther, the fatherless and motherless, shall be a nursing mother to the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then, should we not trust God with ourselves and our children?

And the maid was fair and beautiful] {See Trapp on "Es 2:3"} Gratior est pulchro, &c. For her beauty she was brought to the king; and not without some respect to this it was that she was raised by Mordecai. This beauty was a privilege of nature; and because of the forcible battery that would be laid to it, God gives her a guarding. Esther was now in the flower of her age, and her beauty was the flower of her virtue, as Chrysippus called it.

Whom Mordecai, when her father and mother were dead] And so she might have been put to seek her bread in desolate places, being left to the wide world, as they say; but the Lord was her rereward, #Isa 58:8, he took her up, #Ps 27:10, as the gathering army or rear guard did the lame, feeble, and sick Israelites, #Jos 6:9. In the civil law provision is made for orphans, and such as were cast out; some hospitals to entertain them, some liberties to comfort and compensate their troubles. Among us also, besides harbours and hospitals for such, to the great commendation of the founders, very good provision is made by the laws, and many lives thereby preserved. God oft professes himself the pupils’ patron; gives great charge to all not to hurt them, and menaces the Jews for their hardheartedness toward them. Let, therefore, the dying parents of such (though they have as little to leave them as Esther’s had) cast them by faith into God’s everlasting arms, who hath charged his angels with them, and hath promised heaven to them; commanding his best creatures to cater for them, #Ho 2:21,22.

Took for his own daughter] He hid not his eyes from his own flesh, #Isa 58:7, as some unnatural ostrich or sea monster; he made not, as many do, tuition a broker for private gain; he made not instead of a daughter a slave, or spunge, of his pupil; he devoured her not under pretence of devotion; but freely took her for his child, and bred her in the best manner. Now the Jews at this very day account a child’s tutor or monitor worthy of more respect than his father; for he, say they, hath given him only his being, but the other his well-being (Leo. Mod.).

Ver. 8. When the king’s commandment and decree was heard] Percrebuisset; his officers, herein too officious, had soon set it abroad, and put it in execution; the Persians also ( homines ad servitutem parati, as Tiberius said of the Romans), those servile souls, deny not to prostitute their daughters, but proffer them rather, and hold them happy if they may be admitted. Not so Mordecai and his Esther, Vis maior cam abttulit. She was carried away by force, it is like; or, if otherwise, it might be a fault in her and her guardian, unless we shall say they did it by an extraordinary instinct. Probably there was a sad parting, and many prayers put up by them both for Divine direction and protection; and they were heard accordingly.

And when many maidens were gathered together] Four hundred, saith Josephus (lib. xi, cap. 5). Sed quid attinebat tot puellas huic cani constuprandas offerre? saith Feuardentius, Why should this dog deflour so many maidens? Proculus Caesar boasted that in fifteen days’ time he got with child twenty virgins: a fair commendation (Plin.).

Unto Shushan the palace] Answerable to the seraglio, {The part of a Muslim dwelling-house (esp. of the palace of a sovereign or great noble) in which the women are secluded; the apartments reserved for wives and concubines; a harem.} where those that are kept up for their beauties are all young virgins taken and stolen from foreign nations; where, after they have been instructed in good behaviour, and can play upon instruments, sing, dance, and sew curiously, they are given to the Grand Signior as presents of great value. They live just as nuns do in great nunneries.

That Esther was brought also] In the general survey she was taken among the rest and brought to the court; an ill air for piety to breathe in— exeat aula Qui vult esse plus. Fraus sublimi regnat in aula (Sen.). But necessity is a hard weapon. As the Turks at this day, so the Persian kings then, took all their subjects to be their slaves, holding not only their estates, but their lives and all they have, at their disposal, without respect either to the cause or manner.

To the custody of Hegai, keeper of the women] Clapped up, as it were, in a glorious prison, being not to come abroad but when the king calls, nor to frequent any society but such as is appointed her for her necessary attendance and comfort. See the like in the description of the Grand Signior’s Seraglio, chap. iv.

Ver. 9. And the maiden pleased him] Hegai cast his favour upon her; not because she was the fairest, noblest, most industrious, most courtly, &c., but because God wrought his heart to it; as he did Potiphar’s and Pharaoh’s to Joseph, Jonathan’s to David, Darius’s to Daniel, &c. It is the Lord that gives favour, and fashioneth men’s opinions of us. He gave Solomon honour; and Paul prays to him that his service may be accepted of the saints, #Ro 15:31.

And she obtained kindness of him] His favour was not empty favour, professional only, as that of courtiers.

And he speedily gave her, &c.] As resolving shortly to recommend her to the king, who, he knew, would be much ruled by him in his choice. Here were shadows of many excellent virtues in a blind ethnic; who may in some sort teach true kindness, and doth condemn those that boast of false liberality. He dealt not basely, but bountifully, with Esther.

Her things for purification] See #Es 2:3,12.

With such things as belonged to her] Heb. Her portions or allowances of food, raiment, &c., which this faithful officer interverted not for his own private gain, but rather enlarged himself in the true bestowing thereof.

And seven maidens] When he might have put her off with one; he enlargeth himself, and even stretcheth his authority, that he might, by these maids of honour attending her, set her forth as a queen beforehand.

Which were meet to be given her] Or, which were very comely, speciosae, vel spectatae.

And he preferred] Heb. He changed her, sc. for the better, as God doth his people, when he taketh them to heaven, where they change place, but not company (as that good man, Dr Preston, saith upon his death bed), and are brought from the jaws of death to the joys of eternal life; from shadows to substances, from misery to majesty, &c., a greater change than that of Queen Elizabeth, from a prisoner to a princess; or that of our Henry IV, who was crowned the very same day that the year before he had been banished the realm. The Latins call prosperous things Res secundas, secondary things, because they are to be had hereafter; they are not the first things.

Unto the best place of the house of the women] Or, Unto the best condition. God’s best children shall have the best of the best, fat things full of marrow, wines on the lees well refined, #Isa 25:6. Jacob and his family had the best of the land of Egypt, that granary of the world, as one calleth it. His posterity had a land that flowed with milk and honey. What countries comparable to those that profess the gospel? "Godliness is profitable to all things," having the promises of both lives, &c.

Ver. 10. Esther had not shewed her people] Because the Jews were slighted as captives and forlorn (how dear to the gods that nation is, saith Cicero, it appeareth, quod est victa, quod elocata, quod servata, in that they are conquered, captivated, and not utterly destroyed by us), they were also generally hated, as different in religion, and would not so much as drink with heathens, lest they should drink things sacrificed to idols. They held it meritorious in later times to kill an idolater, as Tacitus testifieth; and at this day they say, Optimus inter gentes, &c., The very best among the Gentiles is worthy to have his head bruised as a serpent. A nasty people they are still, and blood thirsty, odious, and sordid. A historian telleth us of an emperor, travelling into Egypt, and there meeting with certain Jews, he was so annoyed with the stench of them, that he cried out, O Marcomanni, O Quadi, O Sarmatae, tandem alios vobis deteriores inveni (Ammian. lib. 2), This is the basest and most contemptible people that ever I lighted upon. The Romans would not own them, when they had conquered them, as they did other nations, though they complied never so much, and were their servants (Aug. in #Ps 58). The Turks so hate them for crucifying Christ, that they use to say, in detestation of a thing, I would I might die a Jew, then; as when they would assure anything, in execrationibus dicunt Iudaeus sim, si fallo, they curse themselves, and say, Let me be held a Jew if I deceive thee (Sanctius in #Zec 8:13). This lieth upon them as a punishment for their unexpiable guilt in putting to death the Lord of life. But in Esther’s time they were hated chiefly for their religion. In prudence, therefore, she concealeth her kindred, as being not called to give an account of her faith; and, living private, might well perform her devotions, and yet not thrust herself into observation.

For Mordecai had charged her that she should not shew it] Lest she should be cashiered the court for a Jewess, which was then held crime enough, as afterwards it was, in Nero’s days, to be a Christian; and this haud perinde in crimine, quam odio humani generis, as Tacitus hath it, not for any great fault so much, as by the hatred of mankind, incensed and set on work by the devil, doubtless, to root out the true religion, and to set up himself in the hearts of men as god of this present world. Hence those complaints of Tertullian and Justin Martyr, in their Apologies for Christians, that their name, and not their crimes, was hated and hissed out of all companies. Odio publico est confessio nominis, non examinatio criminis. Solius hominis crimea est, &c. (Tert. Apol. c. 1-3; Just. Apol. 2). Wisely, therefore, did Mordecai charge Esther to conceal herself for present; so long as it might be done without prejudice to the truth, and scandal to her profession. Worthily also did holy Esther, in obeying Mordecai, her faithful foster father, in ruling her tongue, that unruly member; and in that, although she had changed her keeper, yet she had not let go her integrity, but held with that good woman, in Jerome, who cried out, Non ideo fateri volo, ne peream: sed ideo mentiri nolo, ne peccem.

Ver. 11. And Mordecai walked every day] What marvel that Esther was so obedient to Mordecai when he was so solicitous of her welfare? These mutual respects draw on one another. The centurion in the Gospel had dutiful servants (Do this, said he, and they did it), for he was a most kind master, and minded their good.

Before the court of the women’s house] The Turks wonder to see a man walk to and fro, and use to ask such a one what he meaneth? and whether he be out of his way, or out of his wits? But the Persians and Greeks were great walkers. Jesus also walked in Solomon’s porch, #Joh 10:23, &c.

To know how Esther did] Heb. The peace of Esther, Omnis in Ascanio, &c. (Virg.). He had taken her for his child, and was curious of her welfare, though she were now grown up, and preferred at court. The court, he knew, was an ill air for godliness to breathe in. His care was, therefore, that she might have Gaius’s prosperity, even mentem sanam in corpore sano, a sound mind in a sound body. And although he trusted God with his niece, yet he knew that an honest care of her might well stand with faith in God’s providence. God must be trusted, but not tempted, by the neglect of lawful means, #Mt 4:7.

Ver. 12. Now when every maid’s turn was come] Their turns then they took, and held it their happiness to lose that which was their honour. See #1Th 4:4, {See Trapp on "1Th 4:4"} their bodies were first adulterated, and then vitiated. This was abominable.

After that she had been twelve months] Time spent without spare, and woefully wasted in making provision for the flesh to fulfil the lusts thereof; which the prophet Amos rightly calleth a thing of nought, #Am 6:13 4:5,6. Is time no better worth than to be thus rioted out in vanity? doth not eternity depend upon it, even the heaviest weights upon the weakest wires? It is therefore a good rule that one giveth,

Corrige praeteritum, rege praesens, cerne futurum.

According to the manner of the women] Who of themselves are apt enough (without an order to do so, as here) to cast away too much time and cost in tricking and trimming their bodies (those painted sheaths), as the comedians have tartly taxed them. Negotii quantum in muliere una est! saith Plautus. What a deal of do is there with one woman in this kind! And Nosti mores mulierum, saith Terence, dum moliuntur, dum comuntur, annus est. And as for the Persian women, Aelian saith that they were above all others most addicted to this vanity (Lib. xii. cap. 1); and yet the haughty daughters of Zion are deeply censured, and heavily threatened, #Isa 3:18, where the prophet gives us an inventory of those ladies’ gallantry, and tells them that their fineness shall be turned into filthiness, their neatness become nastiness.

For so were the days of their purification accomplished] What strange preparation was here for the impure bed of a heathen! Every virgin must be six months purified, and six months perfumed. O God, saith one, what care and cost is requisite to that soul which should be addressed a fit bride for thy holy and glorious Majesty!

To wit, six months with oil of myrrh] To cleanse them, and to clear up their countenances.

And six months with sweet odours] Of these there is a lawful use (why else were they created?), to please the sense, refresh the spirits, comfort the brain, &c. But the excess and abuse of them is utterly unlawful, and was justly punished in Darius, the last Persian monarch, and Muleasses, king of Tunis, who so far affected sweet odours, that he could not be without them whiles he was in the field against his enemy, thereby it came to pass, that being overcome in battle by his own son Amidas (another Absalom), and pursued among the rest that fled, he was found and known who he was by the perfumes that he had about him, though to prevent it he had besmeared himself with blood and dust. Martial, writing to his sweet friend, saith,

Posthmne, non bene olet, qui bene semper olet.

And another saith, That woman smells best who smells of nothing. Spiret autem foemina Christum, saith Clement of Alexandria, Let women learn and labour to smell of Christ, who is the royal unction, and let them ever be anointed with chastity, that chiefest ointment (Paedag. lib. 2, cap. 8).

And with other things for the purifying of women] Here was no end of excess and of expense; and all to satisfy the lust of this impure prince. Silver is lavished out of the bag, and much wealth cast away upon these minions, who had nothing else to do but to exercise their wits in devising ornaments and artifices, whereby they might get the king’s favour, and attain to the queendom. Cicero telleth us that it was ordinary with the kings of Persia to bestow upon their women such a city to buy them bracelets, and such a city for head-tires, &c., Haec in collum, haec in crines (Orat. 5, in Verr.). This was luxus plane monstrosissimus et prodigalissimus, as one saith, most prodigious and prodigal luxury. So eagerly are the wicked bent upon the satisfying of their lusts, that they care not what cost they cast away upon them. Ask me never so much dowry, saith that Amouretto, #Ge 34:11,12. Judah let go his signet, bracelets, and staff, to the harlot. Josephus reports of one Decius Mundus (Immundus rather), a nobleman, that to one Paulina, a lady in Rome, he offered as much as came to six thousand pounds to satisfy his lusts but one night, and yet he could not bring her to his lure by such a large offer; though afterwards (under the mask of Anubis, to which dog’s head she was devoted) he found means to abuse her; which was the destruction both of those bawdy priests and their temple.

Ver. 13. Then thus came every maiden to the king] Thus prepared, anointed, appointed, &c., rejoicing in that whereof they had reason rather to repent, as too many do now-a-days, while they go dancing to hell in their bolts.

Whatsoever she desired was given her] Omne quod dicebat, was but ask and have; so lavish is lust, and so foolish are men to bestow cost upon so hard a reckoning.

Unto the king’s house] Ad regis cubiculum, saith the old interpreter, to the king’s bed chamber.

Ver. 14. In the evening she went] As the fittest time for a work of darkness.

And on the morrow she returned] So short is the pleasure of sin. Laura venire Venus, tristis abire solet.

Into the second house of the women] That having made sale of her honesty, she might converse with such as had likewise left their honesties behind them; companions in evil, and miserable comforters, with whom they might make up their measure, and God’s power on his.

She came in unto the king no more] But must burn in lust, without means of allayment; being scalded, as it were, in her own grease, frying within and freezing without. Sed βορβορουμεθα ταντα λεγοντες, as Cyril saith in a like case, We do but rake a dunghill in a discourse of this nature. Let us therefore stay here no longer (as Merlin hath it) in setting forth the filthiness of this heathen prince, who yet hath too many among us that imitate his uncleanness and intemperance.

Ver. 15. Now when the turn of Esther, &c.] Then, and not till then. So when Joseph was sufficiently humbled, the king sent and loosed him; the ruler of the people let him go free, #Ps 105:20. When David was become weaned from the world, as a child from the breasts, when his heart was not haughty, nor his eyes lofty, &c., then was he advanced to the kingdom, #Ps 131:1 He that believeth maketh not haste. God’s time is best; and as he seldom cometh at our time, so he never faileth at his own.

The daughter of Abihail] The seed of the righteous, and so an heiress of that precious promise: His seed shall be mighty upon earth, #Ps 112:2 She was also a daughter of Israel, and therefore God’s firstborn, higher than the kings of the earth, #Ps 89:27.

Who had taken her for his daughter] This good work was so well pleasing to God, that it is once again recited, and honourably mentioned. What shall the Lord Christ then do at the last day for his people who are full of mercy and good fruits? If now he doth not only make mention of us, but mediation for us at the throne of glory; surely then he will much more make our faith, which worketh by love, to be "found unto praise and honour and glory," #1Pe 1:7.

She required nothing] As other maids had done to set out their beauty, but contenting herself with her native comeliness, and that wisdom that made her face to shine; she humbly taketh what Hegai directed her to, and wholly resteth upon the Divine providence.

And Esther obtained favour in the sight of all] By her comely countenance and gracious deportment. Plutarch speaks of a Spartan woman, that when her neighbours were showing their apparel and jewels, she brought out her children virtuous and well taught, saying, These are my ornaments and accoutrements. Esther did the like by her virtues, which drew all hearts unto her; like as fair flowers in the spring do the passengers eyes. She had decked herself with the white of simplicity, with the red of modesty, with the silk of piety, with the satin of sanctity, with the purple of chastity, as Tertullian expresseth it; taliter pigmentatae Deum habebitis amatorem, saith he, and being thus adorned and beautified, women shall have God himself to be their suitor, and all godly men their admirers (Tert. de Cult. Foem.). Whereas on the other side (Plant. Mastcll. Act. i., Scen. 3),

Nequaquam ornata est bene, quae morata est male.

Pulchrum ornatum turpes mores peius coeno collinunt.

Ver. 16. So Esther was taken unto king Ahasuerus] And so that sweet promise was fulfilled and exemplified in her: "Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold," #Ps 68:13. God raised up this poor orphan, this despicable exile out of the dust, and lifted this needy one out of the dunghill, that he may set her with princes, even with the princes of the people, #Ps 113:7,8. Thus he raised Moses and Joseph, David and Daniel, &c.

Into his house royal] A place of rest and honour. Thus

Flebile principium melior fortuna secuta est.

In the tenth month] Not in the twelfth month, as Josephus hath it falsely; and yet the Papists tell us, that the common people may well want the historical part of the Bible, and for it read Josephus’s Jewish Antiquities (Barclai).

In the seventh year of his reign] Four or five years before Haman’s advancement. This was a sweet providence, that God should set up one to be a deliverer to his Church so long before the danger grew on. So Joseph was sent down to Egypt before; Moses was skilled in all the learning of the Egyptians, and afterwards sent to Midian, that he might be fitted to be king in Jeshurun, &c. Oh how unsearchable are God’s judgments, and his ways past finding out Oh the depth, &c.! Latimer’s three last petitions were granted.

Ver. 17. And the king loved Esther] This was the Lord’s own work, who regarded the low estate of his handmaid, #Lu 1:48, and framed the king’s heart to affect her. Let all such maids as desire loving husbands, and all such wives as would have their husbands loyal and loving to them, get God’s favour, and adorn themselves with humility and modesty, as Esther did. Let Christian husbands also learn (for shame) of this barbarian, to love their wives above all women, with a conjugal, chaste, and fast affection: not lusting and hankering after strange flesh. It is remarkable, that after Solomon had said, "Rejoice in the wife of thy youth, … be thou ravished always with her love; ravished with a strange woman, and embrace the bosom of a stranger?" #Pr 5:19,20.

She obtained grace and favour in his sight] Surely as meat pleaseth better in a clean dish, so virtue in comely persons is more amiable, saith Hugo. Beauty of itself is a greater commendation, saith Aristotle, than all letters testimonial.

So that he set the royal crown upon her head] For queens also had their crowns, and did shine with the beams of their husbands; saying, as once those Roman ladies, Ubi tu Caius, ibi ego Caia, Wheresoever thou art king I also am queen. Severus here saith, that the king clothed Esther with a purple robe, to show that he shared the kingdom with her, but the text holdeth forth no such matter; indeed, he made her queen instead of Vashti, he made also a great wedding feast, and gave a release to the provinces, and gifts to his grandees, as it followeth.

Ver. 18. Then the king made a great feast] Feasts are never more in season than at the recovery of the lost rib. {See Trapp on "Ge 29:22"}

Unto all his princes and his servants] So did Mauritius, the emperor of Greece, when he married Constantina (Niceph. 1. 18, c. 8), and Henry III, emperor of Germany, when he married Agnes, daughter to the prince of Pictavia, at Ingelheim; whither when a great sort of players, fiddlers, jesters, and jugglers resorted, he not only sent them away without reward, but also without meat and drink, which he liberally bestowed upon the poor. Funcc. ad annum 1044.

Even Esther’s feast] So he called it, to testify his great affection and respect toward his spouse. This is no warrant for that Popish custom, of dedicating feasts to the honour of saints; or for that heathenish practice, in some places amongst us, of keeping wakes.

And he made a release to the provinces] That is, he caused it to be kept holiday, as Josephus hath it. Or rather he granted to his subjects a relaxation, or freedom from their taxes, tributes, and public payments, for a time at least, that thereby the new queen might get favour and authority among them, and all men might wish them much joy and happiness, that the loins of the people might bless their prince and his marriage for this breathing and intermission; when as formerly his exactors received from his subjects no less sums of curses than of coin, to maintain his luxury.

And gave gifts] Such as Xenophon reckoneth up, bracelets, chains of gold, garments, horses with rich trappings, dishes from his own table, &c. (Cyropaed. 1. 8). This was kingly, this was god-like, #Jas 1:5. His son, Artaxerxes Longimarius, was wont to say, that he had therefore one hand longer than another (μακροχειρ), that he might be readier to give than to receive. Of Cyrus it is said, that he took more content in giving than receiving, Διδους μαλλον η κτωμενος ηδετο (Xenoph.). Of Stephen, king of Hungary, and of Oswald, king of England, that their right hands did not rot off for a long while after they were dead, because oft stretched out in giving gifts, and dealing alms. Christ received that he might give, #Ps 68:18 Eph 4:8. And held it more blessed to give than to receive, #Ac 20:35. Be wise now, therefore, O ye kings, &c.; by your bounty and liberality the people shall be obliged, the state fenced, virtue encouraged, misery relieved: that you have secured. For,

Extra fortunam est quicquid donatur amicis:

Quas dederis solas, semper habebis opes (Martial).

According to the state of the king] Not pinchingly and sparingly, but bountifully, and as became a king; as Alexander the Great, when he sent his tutor a ship full of frankincense; and when a poor man asked him for an alms, he gave him a city, which when the poor man started at and made strange of, Alexander said unto him, Non quaero quid te accipere decent, sed quid me dare, The question is not what thou shouldest receive, but what it beseemeth me to give (Sen. de Benef. 1. 2, c. 16). And thus is the marriage of Esther solemnized with state and pomp suitable; thus is God’s promise made by Jeremiah fulfilled, that if Jechoniah would not stand out against Nebuchadnezzar, but yield up the city, and go into captivity, it should be well with him and the people in the land of their captivity. It was so with him, #Jer 52:31; it was so likewise with Esther, Daniel, and many others by their means. And why? God will not suffer his faithfulness to fail, nor alter the word that is gone out of his mouth, #Ps 89:33.

Ver. 19. And when the virgins were gathered together, &c.] For a new supply of the king’s insatiable lust, say some, this affection soon growing cold to Esther. So unreasonable is lust, so inconstant carnal affection, so lawless are the wicked, so short is any happiness of perfection in this life. The Septuagint leave out this word the second time, but the Hebrew version hath it. Others say, the second time, signifieth into the second house of the women. For they went not each to their own homes, because the king was now fully satisfied in his choice, as Tremellius and Junius conceive, but they remained in the custody of Shaazgar, keeper of the king’s concubines, not suffered to converse with any man ever after, as Aben Ezra observeth. Therefore they were twice gathered together. Once, when they were brought to Hegai the eunuch, and again, when, from the king’s house, they met all together in the second house of the women, under the government of Shaazgar.

Then Mordecai sat in the king’s gate] As porter or other officer, saith Severus; and he attended still upon his office, not fawning on Esther, nor prowling for preferment. His ambition was to be quiet, and to do his own business, intra pelliculam suam se continere, Negotiorum familiarium curator: #1Th 4:11, φιλοτιμεισθαι ησυχαζεν, high seats he knew were never but uneasy, and long robes cannot but contract much soil. In the place he now holdeth he can hear how it goeth with his Esther, and do the king good service, as #Es 2:21.

Ver. 20. Esther had not yet shewed her kindred] Taciturnity is sometimes a virtue, and Tacitus the best historian. Queen Elizabeth’s motto was, Video, taceo, I see, and say nothing. Sophocles saith, nothing better becometh a woman than silence. Euripides also saith, that silence, and modesty, and keeping at home, are the greatest commendation to a woman that can be. Curtius telleth us, that the Persians never trust one whom they find to be talkative, Cui tacere grave sit (Curt. 1. 4). Why Esther concealed her kindred, see the note, {See Trapp on "Es 2:11"}, and know that this is no warrant for Popish equivocation; a device of the Jesuits, for the comfort of afflicted Catholics (as Blackwell and Garnet profess), and for the instruction of all the godly.

For Esther did the commandment of Mordecai] Her honours had not altered her manners. She was semper eadem, always the same, as obsequious and observant of Mordecai still as ever. So was Joseph, David, Solomon, Epaminondas, and others, of their old and poorer parents. Pope Benedict, a Lombard, A.D. 1303, a shepherd’s son, would not acknowledge his poor mother when she came to him lady like, but caused her to put on her shepherdess apparel, and then did her all the honour that might be. Sir Thomas Moore would in Westminster Hall beg his father’s blessing on his knees. Mordecai was Esther’s foster father, and had given her, though not her being, yet her well being; and hence she so respects him, and is so ruled by him. She had gotten from him that nurture and admonition in the Lord that was better to her than the crown of the kingdom; for what is unsanctified greatness but eminent dishonour? and what is dignitas in indigno but ornamentum in luto? (Salvian). If any parents find disobedient children, let them consider whether, Eli-like, they have not honoured (I mean cockered) their sons too much, #1Sa 2:29, which is the reason they honour them now so little. Will they keep meat well savoured, yet never salt it? will they have sprigs sprout right, yet never lop them? Our Henry II so cockered his eldest son, Henry, that he crowned him while himself was yet alive, which made his ambition quite turn off his obedience, to his father’s great heart break.

Ver. 21. In those days] While the king was drowning himself in pleasure, and dreadeth no danger; while he was ravishing and deflouring virgins, and bragging, perhaps, as Proculus, the emperor, did, that when he made war upon the Sarmatians, in fifteen days he got with child a hundred virgins of that country, there taken prisoners; while this voluptuous prince was in the glut of his carnal delights, in the flagrancy of his sinful lusts, his life is sought for, and hell gapes for him: so slippery places are great ones set in; so doth the Lord sauce their greatest prosperity with sudden and unexpected dangers. Thus Attilas, king of Huns, was hanged up in gibbets, as it were, by God’s own hand, in the midst of his nuptials. Thus King Henry of France, upon the marriage of his sister to the king of Spain, was so overjoyed, that he called himself by a new title, Tres heureux Roy, The thrice happy king. But, to confute him, in solemnizing that marriage, he was slain, at tilt, by Montgomery, captain of his guard, though against his will, &c.

Ad generum Cereris sine caede et sanguine pauci

Descendunt reges, et sicca morte tyranni. (Juvenal.)

While Mordecai sat in the king’s gate] See #Es 2:19.

Two of the king’s chamberlains] In trust I have found treason, said Queen Elizabeth. So, before her, did David, Solomon, Rehoboam, Joash, Amaziah, Alexander the Great, Julius Caesar, and who not almost? Hence some great princes have wished never to have meddled with government; as Augustus, Adrian ( felix si non imperitasset), Pertinax, who used to say that he never in all his life committed the like fault as when he accepted the empire; and many times he motioned to leave the same, and to return unto his house. Dioclesian and Maximian did so; for they found that quot servi, tot hostes; quot custodes, tot carnifices; they could not be safe from their own servants; but, Damocles-like, they sat eating with a drawn sword hanging by a twined thread over their necks. Hence Dionysius durst not trust his own daughter to barber him. And Massinissa, king of Numidia, committed his safe keeping to a guard of dogs; for men he durst not trust.

Of those which kept the door] sc. Of the king’s bedchamber. Some render it, which kept the household stuff. Men they were much intrusted, and, therefore, the more to be abhorred. Metuendum est esse sine custode, sed multo magis a custode metuendum est, said Augustus concerning his guard, whom he suspected of treachery (Dio Cass.). All or most of his successors, till Constantine, died unnatural deaths. Let great ones, therefore, commit themselves to God in well doing, as unto a faithful Creator.

Were wroth] What the occasion of their discontent was is uncertain. The Greek and Chaldee say it was because Mordecai was so promoted. Others, because Vashti was deposed, and Esther advanced to her royal state. Others say that they desired the kingdom, as the Magi had done not long before. Some, again, that they were not well paid their arrears. Sure it is that ambition, envy, covetousness, all or some of these, stirred them up to this treasonable attempt. Whatsoever the sire was, the bastard is anger; and rage, likely, is the mother of treason, because it banisheth reason, and so gives way to all unruliness, so it ends in malice, and malice will have blood.

And sought to lay hands on the king Ahasuerus] Kings are fair marks for traitors to shoot at. In which regard

- Miser atque infelix est etiam Rex

Nec quenquam (mihi crede) facit diadema beatum.

Most of the Caesars got nothing by their adoption or designation to the empire, nisi ut citius interficerentur, but to be slain so much the sooner. Treasons there were so many plotted and practised against that incomparable Queen Elizabeth, that she said in Parliament, she rather marvelled that she was than mused that she should not be, were it not that God’s holy hand had protected her beyond expectation. Henry IV, of France, was first stabbed in the mouth, and after that in the heart, by those false Jesuits, whom he had admitted into his very bosom, and used with marvellous respect. But it would not serve his turn to save his life. His countryman, Cominaeus, telleth us that if he should write of all the princes which he knew in his time that, in the judgment of men, seemed to live in great felicity, and yet, to those that knew them familiarly, lived in a miserable estate, that matter alone would require a reasonable volume.

Ver. 22. And the thing was known to Mordecai] How he came to know it is uncertain. Josephus saith that it was revealed to him by one Barnabazus, a Jew, who was servant to one of the conspirators. R. Solomon saith that the eunuchs talked of the plot before Mordecai in the language of Tarsus, supposing that he had not understood them; and so it came forth. Others conceive that they solicited him, being one of the keepers of the king’s door, also to join with them. Howsoever it was that he got inkling and intelligence of their bloody purpose, God was in it, and good men are of his privy council; "The secret of the Lord is with them that fear him," #Ps 25:14. Their apprehensions of things are deep, and their observations right, their knowledge rare to bolt out mischiefs, their experience leads them oft to guess shrewdly at men’s purposes by their looks and gestures. "I, wisdom, dwell with prudence" (or subtilty), "and find out knowledge of witty inventions," #Pr 8:12.

Who told it unto Esther the queen] Haply, as holding himself a mean man, unworthy and unfit to speak to the king. Or, as fearing lest he should not be believed, or should be outfaced by the traitor, or, as conceiving that it would be better taken from Esther, whom the king so dearly loved; and might prove a good means to win her further into his favour. Yea, Mordecai himself, saith an interpreter, might safely have also a further reach herein, namely, to try the sincere affection of Esther towards him, whether she would make this an occasion to his good and preferment, or rather take the glory thereof unto herself.

And Esther certified the king thereof in Mordecai’s name] She doth not conceal the treason, or further it, as some ambitious Semiramis would have done, or adulterous Livia. For although she was wont to boast that she ruled her husband Augustus by obeying him, yet Pliny and Tacitus tell us that she was overly familiar with Eudemus, her physician. And whereas Augustus’s last words to her were, O Livia, remember our marriage; and, Adieu. She did so, and, it is thought, had a hand in setting him going. And the like is reported of Clytemnestra, Olympias, Queen Isabel, wife to our Edward II. But holy Esther was none such; she, as a loyal and faithful wife, revealed to the king the danger he was in, and so saved his life. So did Michal, David’s wife, though she had no great goodness in her. The like is reported of Cleopatra, daughter to Antiochus the Great, who gave her in marriage to Ptolemaeus Epiphanes, thinking by her to destroy him, but he was deceived, according to #Da 11:17. Valerius Maximus and Fulgosius speak much in the commendation of Thuria, Sulpitia, Chilonia, Antonia, Egnatia, &c., for loving and faithful wives. Valerius Maximus Christianus also, for like cause, celebrateth Irene, wife to Philip, the emperor; and Mary, wife to Sigismund, king of Bohemia and Hungary, &c.

Verum haec (Esther) tantum alias inter caput extulit omnes,

Quantum lenta solent inter viburna cupressi.

Ver. 23. And when inquisition was made of the matter] The king neither slighted this accusation, nor too hastily believed it. Not this, lest he should discover a needless fear, or precipitate a wrong sentence. Not that, lest he should betray his own life, and put all into a confusion, as Gedaliah did, #Jer 40:13-41:3, and as he in the history did, who, being forewarned by a letter of a dangerous plot laid for his life, laid aside the letter with these words, εις αυριον τα σπουδαια, Tomorrow we will mind these serious businesses, but ere the morrow he was despatched. The matter was here inquired into, saith the text, lest haply it might be misreported, and so the innocent be punished. Or, if not innocent, yet doth our law condemn any before his cause be heard? Surely Pilate and Festus were far better judges than Caiaphas and Lysias, for they would execute a man in the morning, and then sit upon him in the afternoon. Aeneas Sylvius, in his twentieth chapter of Europe, tells of some places, wherein, if anyone be suspected of theft, he is forthwith taken and trussed up. Three days after they judge the suspicion; and if they find the man guilty, they let his carcase hang till it rot; as if otherwise, they take it down, and bury it honourably at the public charge. This is preposterous justice, judgment turned into gall, and righteousness into hemlock.

It was found out] As treason usually is, and strangely: witness those in Queen Elizabeth’s reign, and the gunpowder plotters. Creighton, the Jesuit, a Scot, falling into Scotland, and being taken by certain Netherland pirates, had torn certain papers in pieces; but the torn pieces, being thrown out of the ship, were blown back again by the wind, and cast by a providence into the ship, not without a miracle, as Creighton said himself; which, being set together, by Wade, with much labour and singular cunning, discovered new designs of the pope and his agents here against England, A.D. 1585 (Cared. Eliz.). Detexit facinus fatuus et non implevit, saith Tacitus of one about his time. Either the traitor’s own tongue shall betray him (as it befell those two sent by Mahomet to kill Scanderbeg), or the fowls of heaven shall reveal the mischief, and that which hath wing shall tell the matter, #Ec 10:20 (it was a piece of a wing, a quill, that discovered that hellish gunpowder plot), or some other way it shall be found out, as here, and the conspirators brought to condign punishment.

Therefore they were both hanged on a tree] Traitors, like bells, will be never well tuned till well hanged, till they have worn a Tyburn tippet, as father Latimer phrased it. Campian, that spider, was swept down by the hand of justice, and drew his last thread in the triangle of Tyburn. His words in his epistle to the honourable counsellors of Queen Elizabeth were these, Quamdiu vel unus quispiam e nobis supererit qui Tyburno vestro fruatur, &c., As long as there is any one of us left to enjoy your Tyburn, &c. Much joy may they have of it, since it is their ambition, and may their quarters be set as high as that false Edric’s head once was by King Canute, viz. upon the highest part of the tower of London, therein performing his promise to a traitor, of advancing him above any lord of the land.

And it was written in the book of the chronicles] Heb. In the book of the words of days, in the diary of the kings, or in the book of remembrance. As the Jews, so the Persians, had their chronicles or public commentaries, wherein all memorable acts were recorded, and scribes or historiographers for that purpose appointed and maintained. Plutarch writeth, that at that great naval battle between Themistocles and the Persians, Xerxes sat in a throne of gold, and saw the conflict, having many scribes about him, whose office was to set down all that was done that day. This was a commendable custom, and might be a motive to their kings and great ones to take heed of doing aught that they would not have registered and read by succeeding ages. Suetonius telleth us that Augustus upon this account forbade his daughter and nieces to say or do anything that they would not have to be chronicled (Suet. in August.).

Before the king] Perhaps in his presence, and for his special use. though Mordecai’s good service was soon forgotten, God forgat not to recompense Ahasuerus’s love to Esther and courtesy to her people, by detecting and defeating those conspirators that sought his life. But he soon forgets Mordecai, God’s instrument for his deliverance, though the matter were written in a book before him; hence he goes noted with a black coal for his ingratitude. Tamerlane had a catalogue of the names of such as had best deserved of him, which he daily perused, oftentimes saying that day to be lost wherein he had not given them something. There was a providence in it that nothing was yet done for Mordecai. God’s time is the best, and we shall one day say so; neither is there anything lost by waiting his leisure, he bottles up our tears, he books up our sighs, he writes down all we say or do in his roll of remembrance, #Mal 3:6,16. {See Trapp on "Mal 3:6"} {See Trapp on "Mal 3:16"}

Chapter 3

Ver. 1. After these things did Ahasuerus promote Haman] Four years after his marriage with Esther, or near upon, did Ahasuerus magnify and exalt Haman, Hominem profanum et sceleratum, as one saith, a profane wicked person; merely for his mind sake, to show his sovereignty, and that he would, like some petty god upon earth, set up whom he would, and whom he would, put down, #Da 4:19. Alexander the Great made Abdolominus, a poor gardener, king of Sidon. Whether it were also by flattery or sycophancy, or some new projects for establishing his tyranny, and increasing his tributes, that Haman had insinuated himself into this king’s favour, it is uncertain. Sure it is that Mordecai, a better man, lay yet unlooked upon; like good corn he lay in the bottom of the heap, when this vilest of men was exalted, #Ps 12:8. Thus oft empty vessels swim aloft, rotten posts are gilt with adulterate gold, the worst weeds spring up bravest; and when the twins strove in Rebekah’s womb, profane Esau comes forth first, and is the firstborn, #Ge 25:25. But while they seek the greatest dignities, they mostly meet with the greatest shame; like apes, while they be climbing, they the more show their deformities. They are lifted up also, ut lapsu graviore ruant, that they may come down again with the greater poise. It was, therefore, well and wisely spoken by Alvarez de Luna, when he told them who admired his fortune and favour with the king of Castile, You do wrong to commend the building before it be finished, and until you see how it will stand.

The son of Hammedatha the Ayagite] i.e. The Amalekite, of the stock royal; so that Haman was the natural enemy of the Jews, like as Hannibal was of the Romans. An old grudge there was, an inveterate hatred; Amalek was Esau’s grandchild, and the enmity between these two peoples was, as we say of runnet, the older the stronger.

And advanced him] Set him aloft upon the pinnacle of highest preferment; as Tiberius did Sejanus; as Louis XI of France did his barber; as our Henry VIII did Wolsey; and our recent kings, Buckingham. But princes’ favourites should consider with themselves that honour is but a blast, a magnum nihil, a glorious fancy, a rattle to still men’s ambition; and that as the passenger looketh no longer upon the dial than the sun shineth upon it, so it is here.

And set his seat above all the princes] This cup of honour his weak head could not bear; this blast so blew up the bubble that it burst again. Sejanus-like, he now began to sacrifice to himself, little thinking of that utter ruin to which he was hasting. Physicians used to say, that ultimus sanitatis gradus est morbo vicinus. Sure it is, that when the wicked are near unto misery, they have greatest preferment and prosperity. When Tiberius was desirous to rid his hands of Sejanus, he made him his colleague in the consulship, and set him above all his courtiers. Ahasuerus intended not any harm to Haman when he raised him to this pitch of preferment; but it puffed him up, and proved his bane. None are in so great danger as those that walk upon pinnacles; even height itself makes men’s brains to swim. Every man is not a Joseph, or a Daniel. They were set above all the princes, and could not only bear it, but improve it for the glory of God, and the good of his people. Sed o quam hoc non est omnium! High seats are not only uneasy, but dangerous, and how few are there that do not (as Isis’ ass) think themselves worshipful for the burden they bear! ( Hones onus) .

Ver. 2. And all the kiny’s servants] His courtiers and others; not his menial servants only.

That were in the king’s gate] Where the courtiers used to walk, that they might be on call; and where others attended that had business at the court.

Bowed, and reverenced Haman] Not with so much readiness and diligence as impudence and baseness; for should men bow to a molten calf, because made up of golden earrings? Many of these cringing courtiers could not but hate Haman in their hearts, and were as ready to wish him hanged, and to tell the king shortly after where he might have a fit gallows for him. So Sejanus’s greatest friends, who had deified him before, when once he fell out of the emperor’s favour, showed themselves most passionate against him, saying, that if Caesar had clemency, he ought to reserve it for men, not use it toward monsters.

For the king had so commanded concerning him] And if the king had commanded these servile souls to worship a dog or a cat, as the Egyptians did, a golden image, as Nebuchadnezzar’s subjects did, to turn the glory of the incorruptible God into the similitude of a corruptible man, of four-footed boasts or creeping things, as #Ro 1:23, they would have done it. Most people are of King Henry’s religion, as the proverb is, resolving to do as the most do, though thereby they be undone for ever. This is to be worse than some heathens. {See Trapp on "Ac 4:19"} But why should Ahasuerus be so hasty to heap such honours upon so worthless and wicked a person, but that he had a mind to proclaim his own folly to all his kingdom?

But Mordecai bowed not, nor did him reverence] He did not, he durst not, though pressed and urged to it with greatest importunity. And why? not because Haman wore a picture openly in his bosom, as the Chaldee paraphrast and Aben Ezra give the reason; not merely (if at all, which some doubt of) because he was a cursed Amalekite; but because the Persian kings required, that themselves and their chief favourites (such as proud Haman was) should be reverenced with a kind of divine honour, more than was due to any man. This the Jews were flatly forbidden by their law to do. The Lacedemonians also were resolute against it, as Herodotus in his seventh book relateth. Pelopidas the Theban would not be drawn to worship the Persian monarch in this sort. No more would Conon the Athenian general. And when Timagoras did, the Athenians condemned him to die for it. It was not therefore pride or self-willedness that made Mordecai so stiff in the legs that he would not bend to Haman, but fear of sin, and conscience of duty. He knew that he had better offend all the world than God and his own conscience: Nihil praeter peccatum timeo I fear nothing before sin. (Basil).

Ver. 3. Then the king’s servants, &c.] See #Es 3:2.

Said unto Mordecai] Tempting his piety and constancy not once, but often, alleging the king’s commandment, together with his aloneness in refusing to obey it, Haman’s power, displeasure, &c. Thus they presented to Mordecai both irritamenta and terriculamenta, i.e. allurements and frightenments, according to that of the apostle, #Heb 11:37, they were tempted on both hands, but all in vain. Sapientis virtus, per ea quibus petitur, illustratur. The virtue of wisdom is shown by means of desiring these things. This constancy wicked men call obstinacy, but they speak evil of what they know not, viz. the power of the Spirit, and the privy armour of proof, that the saints have about their hearts.

Why transgressest thou the king’s commandment?] Right or wrong, it matters not with many, if the king or state have commanded a thing, done it must be. But what said that martyr to the Popish bishop, pressing him with this argument, and affirming that the king’s laws must be obeyed, whether they agree with the word of God or not, yea, though the king were an infidel? If Shadrach, Mesheeh, and Abednego had been of your mind, my lord (said Roger Coo, martyr), Nebuchadnezzar had not confessed the living God. True it is that we must give unto Caesar the things that are Caesar’s. But in addition, we must see to it that we give unto God the things that are God’s, #Mt 22:21, where the three articles used in the original are very emphatical, τα του Θρου τω Θεω. And it is a saying of Chrysostom, If Caesar will take to himself God’s part, by commanding that which is sinful, to pay him such a tribute is not tributum Caesaris, but servitium diaboli, an observing of Caesar, but a serving of the devil.

Ver. 4. Now it came to pass, when they spake daily unto him] This, if they did of good-will (as at first perhaps they did), it was a friendly office, and may shame many of us who are so backward to Christian admonition (see my common-places), that spiritual alms, that we are bound freely to distribute, #Jude 22,23. But it; as is likely, at length at least they did it to ingratiate with Haman, and out of envy to Mordecai, because he did not comply and comport with them, what did they else but act the devil’s part, and the rather, because they were importunate and impudent as not to take an answer?

And he hearkened not unto them] They did but surdo fabulam (as they say), beat upon cold iron; this matter was not malleable, this man not to be prevailed with, to do aught against his conscience. The heavens shall sooner fall than I will alter mine opinion, said that martyr. This the persecutors called obstinacy; seal pro hac obstinatione fidei morimur, saith Tertullian, but for this obstinacy of faith we gladly die; and the stronger any are in faith the more resolute in warrantable purposes. The strength of Israel repenteth not, #1Sa 15:29. Inconstancy comes from weakness.

That they told Haman] Purposely to pick a thank and curry favour. Go not about as a tale bearer, #Le 19:16. The word signifieth as a pedlar, that first filleth his pack with tales and slanders, and then venteth them to the hurt of others. Such are fitly joined with flatterers, #Pr 20:19, and with murderers, #Eze 22:9. Such a wretched pedlar was Doeg, and such were these evil instruments in the text, whose tongues were as sharp as the quills of a porcupine, the poison of asps was under their lips. And although it was truth they told Haman, yet because they did it not for any love to the truth, nor for respect to justice, nor for the bettering of either party, but only to undo the one, and to incense the other, they were no better than slanderers.

To see whether Mordecai’s matters would stand] Whether he would stick to his principles, and not start aside for any terror, #Php 1:28.

For he had told them that he was a Jew] That is, by interpretation, a confesssor; yea, more, he was a stout professor of the truth; and though he had hitherto concealed himself, yet now (since they will needs have it so) he plainly tells them his country, and his conscience, the true cause of his peremptoriness, which they held and called pride and stubbornness.

Ver. 5. And when Haman saw] Stirred up by these pestilent flatterer, qui crabronem furiosum magis irritaverant, as one saith, he took special notice of Mordecai’s irreverence, which with more discretion he might have dissembled. When an inconsiderate fellow had stricken Cato in the bath, and afterwards cried him mercy, he replied, I remember not that thou didst strike me. It is a sign of weakness to be too soft and sensible of an indignity; "I was as a deaf man that heard not, and as one dumb, in whose mouth is no reproof," #Ps 38:13,14. The best apology to words and carriages of scorn and petulance is that of Isaac to Ishmael, viz. patience and silence.

That Mordecai bowed not, &c.] A great business to enrage him so much, but that he was set on by that old man slayer.

Sic leve, sic parvum est, animum quod laudis avarum

Subruit, aut reficit —

So trivial, so small is it, the spirit because greedy of praise, will be undermined or restored. A small wind raiseth a bubble, ambition rideth without reins, and hath inhabitatorem Dracohere Apostatam, the devil at inn with it.

Then was Haman full of wrath] He swelled like a toad, glowed like a devil; being transformed as it were into a breathing devil, he seeks the utter extirpation of that people, of whom, concerning the flesh, Christ was to come, #Ro 9:5, wishing the same to them which Caligula in a rage did to the people of Rome, I would ye had all but one neck, that I might cut you all off at one blow, Ειθ ενα αυχενα ειχετε. Josephus tells us, that he brake out into this blustering speech, Liberi Persae me adorant. Hic autem, servus cum sit, tamen hoc facere dedignatur: The Persians, though free men, reverence me, and yet this slave thinks himself too good to do it. This he uttered no doubt with a very harsh and hateful intention of the voice, such as was that of the two brethren in evil, whose anger was fierce and their wrath cruel, when, #Ge 34:31, they answered their aggrieved father, Should he deal with our sister as a harlot? #Ge 49:5,7; where the word Zonah (harlot) hath a great letter, to note their vehemency, rage, and rudeness.

Ver. 6. And he thought scorn to lay hands on Mordecai alone] He thought it a small matter, saith Josephus, μικρον ηγησατο, a thing below him, too little for his revenge, which, like fire, burneth all it can lay hold upon, especially when as here it ariseth from ambition, which, like choler adust, if constructed and stopped in its course, is a dangerous passion, and endeth in burning fevers and madness. Haman thought scorn, contempsit in oculis suis, contempt in his eyes, so the Hebrew, to foul his fingers with Mordecai alone, the whole nation must perish, and all the children of God that were scattered abroad, as he once said, #Joh 11:50,52. In like manner, nostri temporis Hamanus, saith Merlin upon this text, the Haman of our time (meaning the duke of Guise, as I suppose), when as by the king’s favour he was promoted, and promised himself the crown, there being but one family only that stood in his way, he desired together with it to overturn all the Reformed religion and to root out all the remembrance of the Churches in France. Hence the Parisian Massacre, wherein Merlin had his part, being household chaplain to the admiral, and by a miracle of God’s mercy escaping those hellish cut throats. The first occasion of that bloody massacre, I have somewhere read, was this (Other things I know were pretended, as if the Protestants had plotted and practised against the king, queen mother, and the princes of the blood, and coin stamped with this inscription, Virtus in rebelles, &c. Courage in rebellion). The pope sent to the cardinal of Lorraine, brother to the duke of Guise, a table, wherein was painted our lady with a little child in her arms, by the most excellent painter in Christendom, and consecrated with his own hands, and enclosed it in a case of silk, and a letter with it, giving him high commendation and thanks for his zeal against the Huguenots. The messenger that carried the present fell sick by the way, and finding one going into France, entreated him to deliver the present to the cardinal. The cardinal read the letter, and laid the table on his bed, for he would not open it, till he might do it with greater solemnity. For this purpose he invited the duke of Guise to dinner with many other great personages. In the meanwhile one that liked not the cardinal, found means to change the table, &c. At dinner the letter was read, and the table taken out of the case in the sight of the cardinal and all his guests, wherein was painted in place of our lady and her child, the cardinal of Lorraine stark naked, the queen mother, the young Queen of Scots, and the old duchess of Guise naked also, hanging about the cardinal’s neck, and their legs wrapped between his legs. I cannot say much for the man that did this prank; but that the cardinal and his complices should thereupon design all the French Protestants to destruction, should butcher thirty thousand of them in a month, one hundred thousand of them in one year, some say three hundred thousand; that upon the news of it the pope should proclaim a jubilee for joy, and the cardinal of Lorraine give the messenger a thousand crowns, &c. This was matchless atrocious savagery, this was Haman-like hatred, this was cruelty beyond that of Simeon and Levi, which made good Jacob, in a deep detestation of that dreadfulness, cry out, "O my soul, come not thou into their secret," &c, #Ge 49:6.

For they had showed him the people of Mordecai] viz. That he was a Jew. Josephus’s note upon this text is: Haman naturally hated the Jews, as those that had anciently destroyed the Amalekites’ countrymen, he might easily call to mind what Saul had done to them, and David, and, lastly, the tribe of Simeon. God had sentenced them long since to utter destruction; and yet deferred the first execution for about four hundred years’ time; and now again, after more than five hundred years, Haman, the Agagite, is thus exalted, but for a mischief, as the eagle carrieth the tortoise on high in her talons, that she may break it in the fall, and feed upon it.

Patientia laesa fit furor.

Wherefore Haman sought to destroy all the Jews] Ut sanguineam

famem expleret; as a wolf, breaking into the fold, kills all the

flock; as fowlers take away the young and the dams together, putting

both into the bag (which God forbade, #De 22:6); as Esau, that

rough man, came with four hundred cut-throats at his heels, to

destroy the mother with the children, #Ge 32:11; as Uladus,

prince ef Wallachia, was wont, together with the offender, to execute

the whole family, yea, sometimes the whole kindred; as Selilnus, the

Great Turk, in revenge of the loss he received at the battle of

Lepanto, resolved to put to death all the Christians in his

dominions, in number infinite; as Philip of Spain sailed out of the

Low Countries homewards, vowing to root out all the Lutherans there,

and protesting that he had rather have no subjects than such (Hist.

of Count. of Trent, 417); as cruel Dr Story, a great persecutor in

Queen Mary’s reign, and hanged for a traitor in Queen Elizabeth’s,

whose death he had conspired, cursing her daily in his grace at

meals, and greatly repenting that he and others had laboured only

about the young sprigs and twigs, as he phrased it, while they should

have stricken at the root, and clean rooted it out (A.D. 1571, Camd.

Eliz.); lastly, as the gunpowder Papists, who had prepared by

proclamations to further that horrid plot (if it had taken effect)

upon the Puritans, and under that name to have murdered all those

that had but looked toward religion.

That were throughout the whole kingdom] Herein he showed himself

a right Amalekite, Mali corvi malum ovum, dirt kneaded with blood

(Πηλος αιματι πεφυραμενος), as one said of Tiberius, He presumed

he might have what he pleased of the king, and, therefore, made

account to make but a breakfast of his enemies, the Jews, to whom he

said in his heart, as once Caligula did to the Roman consuls,

Rideo, quod uno nutu meo iugulare vos omnes possim, I cannot but

laugh to think that I can nod you all to death.

Even the people of Mordecai] Who were more renowned by him than

Co was by Hippocrates, Thebes by Epaininondas, Stagira by Aristotle,

Hippo by Augustine, &c.

Ver. 7. In the first month] The time is thus noted, ad maiorem historiae fidem et lucern, to give more credit to the history, and to lend some light to it.

That is, the month Nisan] The Chaldees call it Abib, from the new fruits or ears of grain then first appearing. It was the first month unto Israel, in respect of sacred, not civil, affairs, because of their coming out of Egypt therein. It answereth to part of March with us, and part of April.

In the twelfth year of king Ahasuerus] When Esther had now been queen for over four years, and, being greatly beloved, was in a capacity to do her people good. This was a sweet providence, the remedy was ready before the disease broke out. No country hath more venomous creatures than Egypt, none more antidotes. So godliness hath many troubles, and as many helps against trouble.

They cast Pur, that is, the lot] The old interpreter addeth in urnam, into the pitcher. And the new annotations tell us that, about casting lots, there was a pitcher into which papers, with names of the several months written on them, and rolled up, were cast; yea, also papers with the names of every day and of every month were cast in; 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, by God’s providence, it so fell out that their supposed lucky day was on the twelfth month, whereby it came to pass that their plot was defeated before the time of accomplishing thereof, #Es 9:1-11.

From day to day, &c.] This is not to be taken as if they had continued twelve months about in casting of these lots; but as in the note next above.

That is, the month Adar] In all which time that wicked Haman might have bethought himself (as one noteth), and returned to a better mind toward God’s people. But he, after the hardness of his heart, that could not repent, treasured up unto himself wrath against the day of wrath, &c., #Ro 2:5.

Ver. 8. And Haman said unto king Ahasuerus] After that, by sortilegy (or sorcery, for it is no better, as the very name showeth, and Varro affirmeth), he had light upon a lucky day, wherein to speak to the king, and a black day, wherein to do execution, he taketh the boldness to move the king in it. Now Mr Perkins affirmeth, that, as men do put confidence in lot sorcery, or the like diabolical divinations, or else they cannot attain to any foreknowledge by them; so therein, explicitly or implicitly, they have confederacy with the devil. Oh that this were well considered!

There is a certain people] Not worth the naming.

Scattered abroad] But was that their fault? was it not their misery rather, that God had threatened them, #De 3:2, and were they not, therefore, to be pitied, and not preyed upon? It is said of Queen Elizabeth, that she hated, no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune (Camd. Eliz. 531).

And dispersed among the people] And, therefore, the more dangerous, since every sect strives to spread their opinions, and these, being antimagistratical, may do much harm, and draw many from their obedience, prove seedsmen of sedition. It may very well be that the sect of the Essenes were now beginning among the Jews, who taught that God alone, and no mortal man, was to be acknowledged for Lord and Prince (Joseph. l. 18, c. 2). Hence they were called Esseni, or Hashoni, that is, rebels, and for their sakes the whole nation might be the worse thought of (as if they were all such), like as the Protestants were in France, for the Anabaptists’ sake, in the reign of King Francis (Scultet. An. 454).

In all the provinces of thy kingdom] Quarum proventu gaudet, alitur, insolescit. Where they do no good, but devour grain, as vermin, as excrements in human society, and deserve to be knocked on the head, which may easily be done, because they are dejected, and not able to make headway against an adversary.

And their laws are diverse from all people] So they were, and better, their enemies themselves being judges, #De 4:6-8. Prosper’s conceit was, that they were called Iudaei , because they received Ius Dei, their laws from God, who might say to them, as once Joseph did to his brethren, #Ge 45:12, Behold, your eyes see, that it is my mouth that speaketh unto you. And, therefore, if Demosthenes could say of laws in general, that they were the invention of Almighty God (ευρημα του θεου); and if Cicero could say of the laws of the twelve tables in Rome, that they far exceeded and excelled all the libraries of all the philosophers, how much more true was all this of the laws of the Jews, given by God, and ordained by angels in the hand of a mediator, Moses! Seneca, though he jeered the Jews for their weekly Sabbath as those that lost the seventh part of their time, yet he could not but say that, being the basest people, they had the best laws, and gave laws unto all the world. Those holy Levites, #Ne 9:13, acknowledge, with all thankfulness, that God had given them right judgments, true laws, good statutes and commandments, whereby he severed them from all other people, as his own peculiar, and this was their glory wherever they came, though the sycophant in the text turneth their glory into shame, as one that loved vanity, and sought after leasing, #Ps 4:2.

Neither keep they the king’s laws] Mordecai indeed would not do him reverence, because it went against his conscience; no move would others of them keep the king’s laws in like case, but obey God rather than man, where they could not do both. Otherwise they were charged, #Jer 29:7, to seek the peace of the cities where they abode, and to submit to their civil and municipal laws; and so they did, doubtless, for the generality of them. But this impudent liar represents them to the king as refractories and rebels, &c. The devil began his kingdom by a lie, and by lies he upholdeth it. He was a liar and a murderer from the beginning; but first a liar, and thereby a murderer. He cannot handsomely murder, except he slander first, #So 5:6; the credit of the Church must first be taken away, and then she is wounded; traduced she must be, and thence persecuted. Thus David is believed to seek Saul’s life; Elijah is the troubler of Israel; Jeremiah, the trumpet of rebellion; the Baptist, a stirrer up of sedition; Christ, an enemy to Caesar; Paul, a pestilent incendiary; the primitive Christians, a public mischief; the Reformed Churches, antimagistratical; this colour of right, yea, of piety, was laid upon the French Massacre, and by edicts a fair cloak sought to cover that impious fraud, as if there had been some horrid treason hatched by the Huguenots (Camd. Eliz.). The primitive persecutors used to put Christians into bears’ and dogs’ skins, or other ugly creatures, and then bait them; so wicked men put religion and its professors into ugly conceits and reports, and then speak and act against them.

Therefore it is not for the king’s profit] Heb. It is not meet, equal, or profitable to the king to suffer them, ut insolescat per licentiam, so the Vulgate Latin rendereth it, but without warrant from the Orig. See how this sycophant fills his mouth with arguments, the better to achieve his desire. An elaborate set speech he maketh, neither is there a word in it but what might seem to have weight. He pretends the king’s profit and the public good, concealing and dissembling his ambition, avarice, envy, malignity, that set him awork. Politicians, when they soar highest, are like the eagle, which, while aloft, hath her eye still upon the prey, which by this means she spies sooner, and seizes upon better. In parabola ovis capras suas quaerunt, as the proverb hath it. Haman holds it not fit there should be more religions than one in a kingdom, for preventing of troubles. Nebuchadnezzar was of the same mind when he commanded all men to worship his golden image. But must all, therefore, die that will not do it? and is it for the king’s profit that the righteous be rooted out? Is not semen sanctum statumen terrae? the holy seed the stay of the State? #Isa 6:13, the beauty and bulwark of the nation? See #Jer 5:1 Eze 2:2-10, Absque stationibus non staret mundus.

Ver. 9. If it please the king] Here he showeth himself a smooth courtier, and speaketh silken words, the sooner to insinuate. But if Solomon had been by he would have said, "When he speaketh fair, believe him not: for there are seven abominations in his heart," #Pr 26:25.

Let it be written that they may be destroyed] As Mithridates, king of Pontus, by writing one bloody letter only, destroyed eighty thousand citizens of Rome, dispersed up and down Asia for traffic’s sake (Val. Max.). That was bad, but this was worse that Haman motioned, and well near effected. And surely never did the old red dragon, saith Rupertus, lift up his head so fiercely and furiously against the woman, that is, against the Church of God, as in this place. Therefore is Haman to be reckoned among those cruel enemies, who said, Come, and let us destroy them from being a nation, that the name of Israel may be no more remembered, #Ps 83:4. But let them rage and kill up the saints as much as they can, the sheep will still be more in number than the wolves, the doves than the hawks. Plures efficimur quoties metimur, saith Tertullian, the more you crop us the faster we grow.

And I shall pay ten thousand talents of silver] A vast sum, three thousand seven hundred fifty thousand pounds sterling. At so great charge would this butcher be, to satisfy his lust, and to have his pennyworths upon God’s poor people. So, in the gunpowder treason (besides their pains, digging like moles in their vault of villany), Digby offered to bring in fifteen hundred pounds, Tresham two thousand, Piercy four thousand, out of the earl of Northumberland’s rents; besides ten swift horses to steed them when the blow was past. But where should Haman have all this money, may some say? I answer, First, if he were of the seed royal of Amalek, as it is thought, he might have much left him by his ancestors. Secondly, being so great a favourite to the king of Persia, he had, doubtless, many profitable offices, and so might lay up gold as dust, and silver as the stones of the brooks, #Job 22:24. Did not Wolsey so here in Henry VIII’s time? Thirdly, he had already devoured in his hopes the goods and spoils of all the slain Jews, which he doubted not but the king would bestow upon him for his good service. Like as Henry II of France gave his mistress, Diana Valentina, all the confiscations of goods made in the kingdom for cause of heresy. Hereupon many good men were burned for religion, as it was said, but, indeed, it was to satiate her covetousness (Hist. of Counc. of Trent, 387).

To the hands of those, &c.] Vulg. Arcariis gazae tuae.

To bring it into the king’s treasuries] That he might not be damnified in the tributes formerly paid by the Jews for their liberty of conscience. Kings use to take care that their incomes and revenues be not impaired or diminished. It is said of Soliman, the Great Turk, that, seeing a company of many thousands of his Christian subjects fall down before him, and hold up the forefinger, as their manner of conversion to the Turkish religion is, he asked what moved them to turn? they replied, it was to be eased of their heavy taxations. He, not willing to lose in tribute for an unsound accession in religion, rejected their conversion, and doubled their taxations.

Ver. 10. And the king took his ring from his hand] And thereby gave him power to do what he pleased, #Ge 41:42 1Ki 21:8, En regis huius inertiam et impcritiam. How weak (weak as water, #Ge 49:4) was the heart of this brutish barbarian, skilful to destroy! #Eze 21:31, seeing he did all these things, the work of an imperious whorish woman, #Eze 16:30, rather than of an able man, such as every magistrate should be, #Ex 18:21, just, and ruling in the fear of God, #2Sa 23:3. In the case of Vashti he could refer the matter to the consideration of a council. In the case of the two eunuchs that had conspired against his life he made inquisition of the matter, and did all things deliberately. In the case of Haman after this, though deeply displeased, yet he did nothing rashly, till he had gone into the palace garden, and considered with himself what was best to be done. But here upon the very first motion (without hearing them speak for themselves, or admonishing them to do their duty better, &c.) he gives order for the slaying of so many thousand innocents, never considering that every drop of their blood had a voice in it to cry for vengeance against him and his, #Ge 4:10 Mt 22:7. And when the king heard it; for blood cries aloud to God; #2Ki 9:26, "Surely I have seen yesterday the blood of Naboth." Murder ever bleeds fresh in the eye of Almighty God. To him many years, yea, that eternity that is past, is but yesterday. He will give such blood again to drink, for they are worthy, #Re 16:6. Dealt he not so by Herod, Julian, Attilas, Felix of Wurtemburg, Farnesius, Minerius, Charles IX, king of France, who died by exceeding bleeding at sundry parts of his body, soon after the Parisian Massacre, whereof he was the author, giving as large and as bloody a commission to the duke of Guise to destroy, to kill, and to cause to perish all the French Protestants, as Ahasuerus did here to Haman? Neither was he slack to execute it with greatest inhumanity, crying out to those of his party (after that he had slain the admiral), Courage, my fellows, fall on, the king commands it, it is his express pleasure, he commands it (The Hist. of French Mass., by Mr Clark). But what followed shortly after?

Quem sitiit vivens scelerata mente cruorem,

Perfidus hunc moriens Carolus ore vomit.

Ergo Dei tandem verbo subscribite, Reges;

Ne rapiant Stygiae vos Acherontis aquae.

And gave it unto Haman] Who now being his favourite, might have anything of him, like as it is said of Sejanus, that in all his designs he found in Tiberius the emperor so great facility and affection to his desire, that he needed only to ask and give thanks. He never denied him anything, and ofttimes anticipated his request, and avowed that he deserved much more. It was not, therefore, without cause that the primitive Christians prayed so hard for the emperor, that God would send him good counsellors, and deliver him from flatterers and slanderers, those pests of the court (Tertull. Apol.).

The Jews’ enemy] That was his style, or rather his brand and mark of ignominy, worse than that of Cain, #Ge 4:15, that of Dathan, #Nu 26:9, of Ahaz, #2Ch 28:22. It may be he affected this title, and gloried in it; as we read of John Oneal, father to the earl of Tyrone, that rebel 1598, that he inscribed himself in all places, I, great John Oneal, cousin to Christ, friend to the queen of England, and foe to all the world besides (Camden).

Ver. 11. And the king said unto Haman] Whom he looked upon as an honest, prudent, public spirited man, and therefore so easily empowered him to do what he would.

O vanas hominum mentes! O pectora caeca!

The silver is given unto thee] i.e. The ten thousand talents that thou hast proffered, and which Haman likely purposed to raise out of the spoil of the Jews; all this is remitted, and returned to Haman as a gift again. Sic ex alieno corie gigantes isti latissimas corrigias secant, saith an interpreter here, Such large thongs cut these giants out of other men’s hides. But what meant they thus to sell the hide before they had taken the beast? He that sat in heaven (and had otherwise determined it) laughed at them, the Lord had them in derision, #Ps 2:4. "With him" (alone) "is strength and wisdom: the deceived and the deceiver are his. He leadeth counsellors away spoiled, and maketh the judges fools. He leadeth princes away spoiled, and overthroweth the mighty," #Job 12:16,17,19.

The people also, to do with them] Here Haman was made, here he had more than heart could wish, as #Ps 73:7, and holdeth himself, therefore, no doubt, the happiest man under heaven. But nihil sane infelicius est felicitate peccantium, saith Jerome, There cannot befall a man a greater misery than to prosper in sin: for such a one is ripening for ruin, as fatting cattle are fitting for the butcher. They prosper and live at ease, saith God, yet I am extremely displeased with them, #Zec 1:15. As they say of the metal they make glass of, it is nearest melting when it shineth brightest; so are the wicked nearest destruction when at greatest lustre. Meanwhile see here what, many times, is the condition of God’s dearest children, viz. to fall into the power and paws of lions, leopards, boars, bears, tigers; of men more savage than any of these, whose tender mercies are mere cruelties. Poor blind men they are that offer violence to the saints, as Samson laid bands upon the pillars, to pluck the house upon their own heads.

To do with them as it seemeth good to thee] Oh bloody sentence! Such words as these Leniter volant, sed non leniter violant. So Dioclesian gave leave to people to kill up Christians, without more ado, wherever they met them; the like was done by authority in the French Massacre; but though tyrants restrain not their agents, yet God will, #Ps 76:10. And though they bandy together and bend all their forces to root out true religion; yet are they bounded by him, and shall not do what themselves please, but what he hath appointed. My times are in thine hand, saith David; and Pilate had no more power to crucify Christ than what was given him from above, #Joh 19:11.

Ver. 12. Then were the king’s scribes called] Then, presently upon it, so soon as the word was out of the king’s mouth, licet quod libet, the scribes were called, and all things despatched with all possible haste, art, and industry. So Judas, what he did, did quickly; he was up and at it, when Peter and the rest of the apostles were found asleep. The children of this world are wiser in their generation than the children of light; for why? they have the devil to help them, and to prick them on; and hence their restlessness.

On the thirteenth day of the first month] Soon after they had begun to cast lots, #Es 3:7.

And there was written according to all that Haman had commanded] Right or wrong, that was never once questioned by these overly officious officers. If the king commanded it, and Haman will have it so, the secretaries and rulers (those servile souls) are ready to say, as Tiberius once did to Justinus, Si tu volueris, ego sum; si tu non vis, ego non sum. If you are willing, so am I, if you are not willing, so am I. Or as he in Lucan did to Caesar,

Iussa sequi, tam velle mihi, quam posse, necesse.

We are wholly at your devotion and dispose. We are only your clay and wax, &c. It is not for us to take upon us as counsellors, but only to write what is dictated unto us, &c. But this was no sufficient excuse for them before God; as neither was it for Doeg, that he was commanded to slay all the Lord’s priests, which Abner and others of Saul’s servants rightly and stoutly refused to do, #1Sa 22:18. A warrant once came down under seal for Lady Elizabeth’s execution, while she was prisoner at Woodstock; Stephen Gardiner, like another Haman, being the chief engineer. But Mr. Bridges, her keeper, mistrusting false play, presently made haste to the queen, who renounced and reversed it. So might Ahasuerus haply have done this bloody edict, had his officers showed him the iniquity of it. But they took not this to be any part of their business; or if any one of them should be more conscientious, yet he might be surprised by a sudden onset, as the Lord Cromwell, when, by the instigation of Gardiner, he was commanded by King Henry VIII to read the sentence of death against Lambert the martyr, whereof he repented afterwards, sending for Lambert, and asking him forgiveness, as Mr Fox relateth.

And to every people after their language] See #Es 1:22.

In the name of the king Ahasuerus] For more authority’ sake, and that Haman’s malice and cruelty might lie hid under the king’s cloak. So Jezebel wrote letters in Ahab’s name against Naboth; so the Egyptians oppressed the Israelites in the name of their king; the Jews pretended to be all for Caesar, when they sought and sucked our Saviour’s blood. The Popish persecutors here did all in Queen Mary’s name, when as it might be said to her, as Josephus doth of Queen Alexandra among the Jews, Ipsa solum nomen regium ferebat, &c., She had the name only of queen, but the Pharisees ruled the kingdom; so did the bishops in those days; and some of them would have done the like in ours, and that was their downfall; after that, as rotten teeth, they had put the king and kingdom to a great deal of misery.

And sealed with the king’s ring] Lest it should by any means be reversed, #Da 6:8,12,13. Of the right antiquity, use, and matter of rings let them that will, read Plin. lib. 33, cap. 1; 37, 1; Macrob. lib. 1; Saturn. cap. 13; Alexand. ab Alex. lib. 2. genial dier.; Rhodig. lib. 6, cap. 12.

Ver. 13. And the letters were sent by posts] These the Persians called Angari, or (as Ruffin writeth it) Aggari. But why was this done in such post haste, so long before the day of execution? was it not to hold them all that while on the rack, and so to kill them piecemeal (as Tiberius used to do by his enemies), while, through fear of death, and expectation of that doleful day, they were all their lifetime subject to bondage? #Heb 2:15.

To destroy, to kill, and to cause to perish] Words written not with black, but with blood; and therefore multiplied in this sort, to show that it mattered not how, so they were made away by any means, and the world well rid of them. Read the history of the French Massacre; and hear reverend Merlin (who narrowly, and indeed miraculously, escaped those bloody villains, as being chaplain to the admiral, and praying with him in his chamber a little before he was murdered), hear him, I say, commenting upon this text; Sic nostro saeculo, si scribenda fuerint edicta adversus religionem, non potuerunt sibi scribae satisfacere in excogitandis verbis significantibus, quibus atrociora et magis sanguinaria redderentur, &c.; that is, in our age also if any edicts are to be written against religion, the secretaries cannot satisfy themselves in devising significant words, whereby those edicts may be rendered the more cruel and sanguinary.

All Jews, both young and old, little children and women] All ages, sizes, and sexes. What could the devil himself have added to this abhorred cruelty, if it had gone on? Such a slaughter made Doeg at Nob; the Sicilians at their bloody vespers; the king of France with the Templars throughout his kingdom; Minerius, the pope’s champion, with the Protestants of Merindol and Chabriers (besides that of the Parisian Massacre before mentioned, and by Merlin upon this verse graphically described, like as that of Babylon is by Jeremiah, #Jer 51:34). What a woeful slaughter had here been made had Fawkes but fired the powder! What an Aceldama had this whole land been turned into in a few days’ time! Necdum interiit saevus Hamani animus. Neither yet is Haman dead, but reviveth daily in his bloody and blasphemous successors. That like as Bucholcer saith of Cain, the devil’s patriarch, there are not a few that still carry about, adore, and worship as a sacred thing, Cain’s club red with the blood of Abel; so it is here.

Even upon the thirteenth day] That it was to be no sooner done was by a special providence of God, that ere that time came it might be happily prevented, as was before noted. See #Es 3:7. Haman’s folly also was not a little seen in deferring the execution so long; for how knew he what a day might bring forth? it was indeed mirabile simulque miserabile dictu, as one saith, a wonderful and in addition a miserable thing, that none should be found among the Persians, Medes, and Chaldees to pity this poor people, and to intercede for them. To have spoken to Haman for them might likely have been as bootless as once it was to Minerius in the behalf of the Merindolians. Of whom when a few had escaped his all-devouring sword, and he was entreated to give them quarter for their lives, he sternly answered, I know what I have to do, not one of them shall escape my hands; I will send them to dwell in hell among the devils. But if Haman resolved no better, yet what knew he, but that in time the king might relent and repent of that rash and wretched edict, as he did.

Nam faciles motus mens generosa capit (Ovid).

We read in our Chronicles, that when King Henry III had given commandment for the apprehending of Hubert de Burgo, earl of Kent, he fled into a church in Essex. They to whom the business was committed, finding him upon his knees before the high altar, with the sacrament in one hand and a cross in the other, carried him away nevertheless unto the Tower of London. The bishop taking this to be a great violence and wrong to the Church, would never leave the king until he had caused the earl to be carried to the place whence he was fetched. This was done; and although order was taken he should not escape thence, yet it gave the king’s wrath a time to cool, and himself leisure to make proof of his innocence; by reason whereof he was afterwards restored to the king’s favour and former places of honour. And the like befell these Jews, ere the thirteenth of Adar; but Haman, blinded with pride and superstition, could not foresee it.

And to take the spoil of them for a prey] To be sure that none should escape, the goods of the slain are proposed for a reward to them that should slay them, and how far that would prevail with many covetous wretches who knoweth not? Covetousness is daring and desperate (Δεινος και παντολμος, Isid.), how much more when it is encouraged, as here, by a permission, nay, a precept, from the king and his chief favourite! where we may be sure, the wealthier any man was the sooner he should have been sent out of the world, as a tree with thick and large boughs is most likely to be lopped. Trithemius telleth us, that the Templars mentioned above were massacred by Philip the Fair, king of France, upon pretext of heresy; but indeed because they were rich, and Philip sore longed after their possessions. The Cyprians for their great wealth became a spoil to the Romans.

- Quid non mortalia pectora cogis,

Auri sacra fames?

Ver. 14. The copy of the writing…was published] Phathsegin, a Syriac word, saith R. David, and not found but in the books about the captivity. The Vulgate rendereth it Summa, highest, R. Nathan τυπος, to the same sense. Transcripts of the original were sent to all places, that none might be ignorant or negligent in doing execution. But why did not the Jews upon such notice save themselves by flight, may some say? Alas, whither should the poor souls flee with their families? being compassed about with so many deadly enemies, having none that durst own them in that distress? It was a just wonder, and a special work of God, that their enemies forbore to fall upon them before the black day came, if but for the sake of spoil. We read, #Es 9:1,5-11 that notwithstanding the known favour of the king, the patronage of Mordecai, and the hanging up of Haman, &c., the thirteenth of Adar is still meant to be a bloody day. Haman’s abettors join together to perform that sentence, whereof the author repented, &c. But God was seen in the mount; he loveth to help those that are forsaken from their hopes, as he did these poor prisoners then, when it might seem that there was neither left unto them hope of better or place of worse. Who would not therefore trust in God? Deo confisi nunquam confusi? Trust in God will surely triumph.

That they should be ready against that day] That long looked for day by Haman and his party, wherein they meant to roll themselves, and wallow in the blood of those Jews, and to say, as Hannibal did, when he saw a ditch filled with man’s blood, O iucundum spectaculum! O pleasant sight! Or as Valesus, when he had slain three hundred, O rem regiam! O kingly act! Or as that queen, who, when she saw some of her Protestant subjects lying dead and stripped upon the earth, cried out, the godliest tapestry that ever she beheld! Are not such blood suckers of the vulturine kind spoken of in Job, whose young ones glut-glut blood (the original word seemeth made from the sound), "and where the slain are there is she," #Job 39:30.

Ver. 15. The posts went out, being hastened by the king’s commandment] As if the enemy had been at the gates, and his crown had hanged on the one side of his head; he could not have been more earnest and diligent in such a case than he now is. So much set upon it are God’s enemies, to bring their evil purposes to pass that till then neither themselves nor others can be suffered to rest for them. Quicquid volunt, valde volunt, bearing down with crest and breast whatsoever stands in the way of their sinful lusts. What a shame is it, then, for saints not to be zealous of good works, valiant for the truth, and violent for the kingdom.

And the decree was given in Shushan the palace] Pependit, saith the Vulgate, it hung up upon the posts to be read by all, the king not shaming to have his privities seen (as the phrase is, #Ezr 4:14), to traduce himself (as it were) in a public theatre, for a foolish and oppressive prince; neither caring what might be the evil consequents thereof, so that he may satisfy his own lust, and gratity his minion.

And the king and Haman sat down to drink] So to drown the noise of conscience (if not altogether dead and dedolent), and so to nourish their hearts as in a day of slaughter. Thus Joseph’s brethren, when they had cast him into the pit, sat down to eat bread, #Ge 37:25, when it had been better for them to have wept for their wickedness. So did the Israelites when they had made them a golden calf, #Ex 32:6. Herod feasteth when he had cast the Baptist into prison, #Mt 14:6. The antichristian rout, revel, and riot, when they had slain the two witnesses, #Re 11:10. The pope proclaimed a jubilee upon the Parisian Massacre. The king of France swore that he never smelled anything more sweet than the admiral’s carcase, when it stank with long lying. As for his head, he sent it for a present to the queen mother. And she, embalming it, sent it to her holy father the pope for an assurance of the death of his most capital enemy. Thuanus writeth that the pope caused that massacre to be painted in his palace. Had the gunpowder plot succeeded it should have been portrayed, surely, in his chapel or oratory. Fawkes was to get into the fields to see the sport; for they made no other reckoning, but that all was their own. No more did the king and Haman here, and hence their jollity, but it proved somewhat otherwise. God oft suffereth his enemies to have the ball on the foot till they come to the very goal, and yet then to make them to miss the game. He loveth to make fools of them, to let them go to the utmost of their tedder, and then to pull them back with shame to their task.

But the city Shushan was perplexed] That is, the Jews that dwelt there; together with the rest that loved them, and wished well to them. These wept, saith the Vulgate Latin; were in heaviness, say others; they were intricated, ensnared, at their wit’s end, so that they knew not what to do (as the word here signifieth), only their eyes were toward the hills, from whence should come their help. Their comfort was to consider, that melior est tristitia iniqua patientis, quam laetitia iniqua facientis (August.). Better is the perplexity of him that suffereth evil than the jollity of him that doth evil. Deliverance would come, they believed, #Es 4:14, but whence they knew not. Hard things may be mollified, crooked things straightened. Non omnium dierum sol occidit, While there is a sun to set I will not despair of a good issue, as Queen Elizabeth said when she was most perplexed, as being to be sent prisoner to the Tower, than the which never went anything nearer to her heart.

Chapter 4

Ver. 1. When Mordecai perceived all that was done] Μαθων το γινομενον, saith Josephus, when he had learned or fully informed himself, so that he knew it to be so, as the Hebrew text hath it (Jadang.). Solicitous he was of the Church’s welfare, and sat listening, as Eli did once, what would become of the ark, #1Sa 3:13. Now therefore, as ill news is swift of foot, saith Sophocles, αι βλαβαι ποδωκεις, and comes like ill weather, before it be sent for, Mordecai taketh knowledge of that bloody decree, though Esther and those about her had not heard of it, #Es 4:4,5. Neither sitteth he still at home, as desponding and despairing, or seeketh by sinister practices to help himself and his people, but applieth himself, first, to God, by hearty humiliation and prayer; and then to the king, by the intercession of Esther. A carnal heart would have taken other shifting courses, like as a dog that hath lost his master will follow after any other for relief.

Mordecai rent his clothes] To show that his very heart was rent with sorrow for Sion. This custom of rending their clothes in time and in token of greatest grief, was in use not among the Jews only, but Persians also, and other nations, as is noted by Herodotus and Curtius.

And put on sackcloth] The coarsest clothing he could get; as holding any clothes too good for so vile a captive, and showing that but for shame he would have worn none. So the Nine vites sat in sackcloth and ashes, for more humiliation. See #Ex 33:4, &c.

And ashes] He put on ashes or dust, that is, a dusty garment sprinkled with ashes, saith Drusius, putting his mouth in the dust, as #La 3:29, acknowledging himself to be of the earth earthy, and fit fuel for hell fire, Non e foco, sed e terra desumptum pulverem notat (Merlin).

And went out into the midst of the city] That he might be a pattern to others. Si vis me flere, &c.

And cried with a loud and a bitter cry] More barbarico, after the manner of that country; but there was more in it than so. It was not his own danger that so much affected him (how gladly could he have wished, with Ambrose, that God would please to turn all the adversaries from the Church upon himself, and let them satisfy their thirst with his blood? Οτι μηδεν αδικησον εθνος αναιρειται, Joseph.) as that so many innocent people should perish. This made him lift up his voice unto God on high.

Ver. 2. And came even before the king’s gate] Which should have been always open to poor petitioners (as the gate of the Roman Aedilis was), but was now shut against such mourners as Mordecai. A night cap was an ill sight at Court; jolly spirits cannot endure sadness; so great enemies they are to it, that they banish all seriousness; like as the Nicopolites so hated the braying of an ass, that for that cause they would not abide to hear the sound of a trumpet.

For none might enter into the king’s gate clothed with sackcloth] Behold, they that wear softs are in king’s houses, #Mt 11:8, and those that are altogether set upon the merry pin. Jannes and Jambres, those jugglers, are gracious with Pharaoh when Moses and Aaron are frowned upon. Baal’s prophets are fed at Jezebel’s table when Elias is almost pined in the desert. The dancing damsel trippeth on the toe, Ωρχησατο, #Mt 14:6, and triumpheth in Herod’s hall, when the rough coated Baptist lieth in cold irons; and Christ’s company there is neither cared for, nor called for, unless it be to show tricks, and do miracles for a pastime, #Lu 23:8. The kings and courtiers of Persia must see no sad sight, lest their mirth should be marred, and themselves surprised with heaviness and horror. But if mourners might not be suffered to come to court, why did those proud princes so seclude up themselves, and not appear abroad for the relief of the poor oppressed? How much better the modern kings of Persia, whom I have seen, saith a certain traveller, to alight from their horses, to do justice to a poor body! How much better the Great Turk, who, whensoever he goeth forth by land, doth always ride on horseback, upon the Friday especially, which is their Sabbath, when he goeth to the temple. At which times they that go along by his stirrup have charge to take all petitions that are preferred to his Majesty, and many poor men, who dare not presume by reason of their ragged apparel to approach near, stand afar off with fire upon their heads, holding up their petitions in their hands; the which the Grand Signor seeing, who never despiseth, but rather encourageth the poor, sends immediately to take the petitions, and being returned home into his seraglio, harem and reads them all, and then gives order for redress as he thinks fit. By reason of which complaints, the king ofttimes taketh occasion suddenly to punish his greatest officers, either with death or loss of place, which maketh the bashaws and other great officers that they care not how seldom the Grand Signor stirs abroad in public, for fear lest in that manner their bribery and injustice should come to his ears. It is probable that Haman had got this also to be decreed, that none should enter into the king’s gate clothed in sackcloth; lest passion might be moved thereby in any of the courtiers, or that be a means to make a complaint to the king of his cruelty.

Ver. 3. And in every province] Heb. In every province, and province, &c., not only in Shushan, which, say the Hebrews, was called Elam Hammedina, but throughout the king’s dominions.

Whithersoever the king’s commandment and his decree] The latter was irrevocable, and therefore more dreadful.

There was great mourning among the Jews] Not murmuring or mutinying, or meditating revenge against the king and Haman. Not casting away their confidence in God, or committing all to fate and blind fortune. Not crying out of religion, as unhappy, to the professors, (ω τλημων αρετη, said he in the story. Oh miserable virtue! Oh practice of no profit! &c., Brutus apud Dion). Not taking up arms or betaking themselves to flight; (how should poor galley slaves at this day flee out of the middle of Turkey?) prayers and tears were the weapons of these condemned captives and prisoners. It troubled them exceedingly (as well it might), that through fearfulness and negligence they had not, before this, gone back to their own country, with Zerubbabel or some other, when they had good leave to have gone with their brethren; and God himself cried out unto them, "Ho, ho, come forth," &c., #Zec 2:6. "Arise, depart; this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction," #Mic 2:10. This was now a bodkin at their hearts; like as it shall be one day to those in hell, to think, we might have been delivered.

And fasting] The word signifieth an abstinence from food and sustenance, either a toto, totally, as #2Sa 12:16, or at least a tanto eta tali, partially, as #Da 10:2,3. Hence, it is called a day of restraint, Νηστεια, #Joe 2:15. Hence, #Zec 8:19, they separated themselves, viz. from work, food, and delights, for the furtherance of their repentance, and the enforcing of their prayers. Preces nobis ieiuniis alendum, et quasi saginandum, saith one, our prayers must be pampered and grain fed with fasting. A practice in use, not among Jews and Christians only, but among Egyptian priests, Persian magi, and Indian wizards of old, and Turks to this day when they are in any great fear of pressure.

And weeping, and wailing] This was the way to get in with God, though they might not come crying to the court. Oh the divine rhetoric and omnipotent efficacy of penitent tears! #Ps 6:8, Weeping hath a voice. Christ turned to the weeping women, when going to his cross, and comforted them. He showed great respects to Mary Magdalene, that weeping vine; she had the first sight of the revived Phoenix (though so bleared that she could scarce discern him), and held him fast by those feet which she had once washed with her tears, and wherewith he had lately trod upon the lion and adder, #Ps 91:13.

And many lay in sackcloth and ashes] As many as were more deeply affected with their sins, and the sad consequents thereof. David lay on the bare ground, χαμαικοιτης, #2Sa 12:16; these, and those #Joe 1:13, lodged in sackcloth and ashes, that they might watch as well as fast. See how they go linked together, #Mr 13:33. See #Es 4:16.

Ver. 4. So Esther’s maids came and told it her] She herself (say interpreters) was kept in a closer place than they, not having the liberty of going abroad, as others had; because the Persians that were of highest quality used so to keep in their wives; and if they went forth at any time, they were carried in a close chariot, so as that none could see them.

Then was the queen exceedingly grieved] Dolens exhorruit. So Tremellius. The Hebrew is, She grieved herself, scil. for Mordecai’s heaviness; as our Saviour, when he heard of the death of his friend Lazarus, groaned in spirit, and troubled himself, #Joh 11:33. And here we see that of Plautus disproved,

Mulier nulla cordicitus dolet ex animo,

that is, No woman can grieve heartily for anything. Holy Esther is here sick at heart of grief, as the word importeth; and yet (as one saith of the Lady Jane Grey) she made grief itself amiable; her night clothes becoming her as well as her day dressings, by reason of her gracious deportment.

And she sent raiment to clothe Mordecai] That he might be fit to come unto her, and make known the cause of his grief, for she yet knew nothing of the public calamity. And although she was so highly advanced above Mordecai, yet she condoleth with him, and honoureth him as much as ever. This was true friendship. Ego aliter amare non didici, said Basil, to one that disliked him for stooping so low to an old friend.

And to take away his sackcloth, &c.] To change his saccum in sericum, sackcloth into satin, &c. See #Es 4:2.

But he received it not] Such was the greatness of his grief which he could not dissemble; such was his care of community, that he could not mind his own private concerns while it went ill with the public. Such also was his patient continuance in well doing, #Ro 2:7, that he would not give over asking of God till he had received, seeking till he had found, knocking till the gate of grace was open. His clothes were good enough, unless his condition were more comfortable.

Ver. 5. Then called Esther for Hatach] She snuffeth not at Mordecai’s refusal of her courtesy. She saith not, Let him choose, the next offer shall be worse, Rerum suarum satagat, si velit, et valeat, &c. Solomon reckoneth among those four things that the earth cannot bear, a handmaid advanced to the state and place of a mistress, #Pr 30:23. But Esther was none such. In her you might have seen magnitudinem cum mansuetudine, as Seneca hath it, singular humility in height of honours. She calleth here for Hatach, a faithful servant, and perhaps a Jew, a Jew inwardly. Honesty flows from piety.

One of the king’s chamberlains] Heb. Eunuchs, or gelded men, such as used to keep their women in king’s courts. The Chaldees call them rabrebanim, that is, nobles. The Persians call them spadones, saith Stephanus. The Greeks, eunuchs; either because they were princes’ chamberlains, and had the custody of their beds: or because they were egregie cordati homines, well-minded men (Παρα το ευνην εχειν παρα το ευ νουν εχειν): for they generally proved (as likewise now they do among the Turks) subjects, though not of great courage, yet of the greatest judgment and fidelity, their minds being set on business rather than on pleasure.

Whom he had appointed to attend upon her] Heb. Whom he had set before her, in obsequium et servitium, to be at her beck and obedience: probably he was happy in such a service, for goodness is communicative, and of a spreading nature. Plutarch saith of the neighbour villages of Rome in Numa’s time, that sucking in the air of that city, they breathed δικαιοσυνη, righteousness and devotion; so it might very well be here. It was so with Abraham’s servants, and Solomon’s, and Cornelius’s, #Ac 10:7. Nero complained (and no wonder) that he could never find a faithful servant. What could they learn from him but villany and cruelty?

And gave him a commandment to Mordecai] i.e. She commanded him to deliver her mind to Mordecai. A servant is not to be inquisitive, {#Joh 15:15, he knoweth not what his Lord doth} but executive, ready to do what is required of him. He is the master’s instrument, and wholly his, Ολως εκεινου, saith Aristotle. The hands must take counsel of the head, and bestir them.

To know what it was, and why it was] Some great matter she well knew it must needs be that put him to those loud laments. Wise men cry not till they are sorely hurt. Job’s stroke was heavier than his groaning, #Job 23:2. He was not of those that are ever whining: like some men’s flesh, if their skin be but razed with a pin, it presently rankleth and festereth; or like rotten boughs, if a light weight be but hung on them, they presently creak and break. Mordecai she knew was none such. She therefore sendeth to see what was the matter, that she might help him, if possible. The tears and moans of men in misery are not to be slighted, as if they were nothing to us. Who is afflicted, and I burn not? saith Paul, #2Co 11:29. Weep with those that weep, else you add to their grief, #Ro 12:15, as the priest and Levite did, by passing by the wounded man. Is it nothing to you, O ye that pass by the way? #La 1:12. Are not ye also in the body, #Heb 13:3, that is, in the body of flesh and frailty, subject to like afflictions? And may not your sins procure their sufferings, as a vein is opened in the arm to ease the pain of the head?

Ver. 6. So Hatach went forth to Mordecai] He was obedient to his queen mistress, pleasing her in all things, not answering again, #Tit 2:10, unless it were, I will, or the like. Servus sit monosyllabum Domino. Let the servant be the word of his master. Apelles painted a servant with hinds’ feet, to run on his master’s errands; with ass’s ears, and with his mouth made fast with two locks, to signify that he should be swift to hear, slow to speak.

Unto the street of the city] The broad street, as the word signifieth; Rechob, πλατεια: there Mordecai kept him, and might not come nearer the court, because a mourner. See #Es 4:2. Tiberius the emperor, counterfeiting grief at the funeral of Drusus, there was a veil laid between the dead and him, because being high priest forsooth, he might not see any mournful object. The statues of the gods were transported or covered (for like cause) in those places where any punishment was inflicted. But what saith the wise man? "The heart of the wise is in the house of mourning" (whereby we must understand any place or object which occasioneth mourning), "but the heart of fools is in the house of mirth," #Ec 7:4.

Ver. 7. And Mordecai told him all that had happened unto him] Not by fate or blind fortune, κατα συγκυριαν (and yet time and chance happeneth to all, #Ec 9:11, and it was by chance to the wounded man, that the priest and the Levite came down that way, #Lu 10:31), but by the providence of God, which hath a hand in ordering the most casual and fortuitous events, to the execution of his righteous counsels; neither is there ever a providence but we shall once see a wonder or a mercy wrapt up in it.

And of the sum of money] See #Es 3:9. Money is the monarch of this present world. Money is to many dearer than their heart blood, yet, to gratify their lusts, they lavish silver out of the bag, and care not to purchase revenge or sensual delights with misery, beggary, discredit, damnation.

Ver. 8. Also he gave him the copy of the writing] That she might see it, and rest assured that it was even so, and no otherwise; and that therefore now or never she must bestir herself for the labouring Church.

That was given at Shushan] Which if ever it were full of judgment, and white as a lily (according to the name), is now stained with blood of innocents; if ever righteousness did lodge in it, yet now murderers, as #Isa 1:21.

To show it unto Esther] That her eye might affect her heart, #La 3:51, and her heart set all awork for her people; that is, herself, according to that, "Physician, heal thyself"; that is, thine own countrymen, #Lu 4:23.

And to declare it unto her] In the cause, viz. his refusing to bow to Haman against his conscience (whereof it no whit repented him); and in the several circumstances laid forth in the liveliest colours, for her thorough information.

And to charge her that she should go in unto the king] Hoc perquam durum est, sed ita lex scripta est, This was extremely hard, but so the law was written, saith the civilian. This Mordecai knew would hardly be done; he, therefore, makes use of his ancient authority, and sets it on with greatest earnestness. So St Paul, "I charge you by the Lord," #1Th 5:27. And, again, "I charge thee before God, and the Lord Jesus Christ," &c., #2Ti 4:1. So St Austin to his hearers, Per tremendum Dei iudicium vos adiuro, I require and charge you by that dreadful day of judgment, when that doom’s day book shall be opened, &c. It is a weakness to be hot in a cold matter, but it is a wickedness to be cold in a hot matter. He that is earnest in good, though he may carry some things indiscreetly, yet is he far better than a time server, and a cold friend to the truth; like as in falling forward is nothing so much danger as in falling backward. Eli was to blame with his—Do no more so, my sons. And so was Jehoshaphat with his—Let not the king say so. And the people in Ahab’s time, who, when they were pressed to express whom they were for, God or Baal? they answered not a word, #1Ki 18:21. And yet how many such cold friends hath the truth today! lukewarm Laodiceans, neuter passive Christians! &c. When Callidus once declared against Gallus with a faint and languishing voice, Oh, saith Cicero, Tu nisi fingeres, sic ageres? Wouldest thou plead on that manner if thou wert in good earnest? Men’s faint appearing for God’s cause shows they do but feign; their coldness probably concludeth they do but counterfeit. Mordecai plays the man, and chargeth Esther to improve her interest in the king, her husband, for the Church’s deliverance. See here how he turneth every stone, tradeth every talent, leaveth no means unused, no course unattempted for the saints’ safety. And this the Spirit of God hath purposely recorded, that all may learn to lay out themselves to the utmost for the public; to be most zealous for the conservation and defence of the Church when it is afflicted and opposed by persecutors; seeing they cannot be saved unless she be in safety; neither can they have God for their Father unless they love and observe this their dear mother. Utinam, iterum autem utinam diligentius a cunctis ordinibus haec hodie considerarentur, saith one. Oh that these things were duly considered by all sorts today!

To make supplication unto him] Heb. To deprecate displeasure and mischief, as #1Ki 8:28 Zec 12:10.

And to make request before him] Ad quaerendum a facie eius; so Pagnine from the Hebrew, to seek for good from his face, an effectul smile, a gracious aspect, that they may live in his sight. For, "in the light of the king’s countenance is life; and his favour is as a cloud of the latter rain," #Pr 16:15. The ancient Persian kings were most fond of their wives, doing them all the honour possible in court, as partakers of all their fortunes, and carried them and their children into their farthest wars; by the presence of so dear pledges, the more to encourage their minds in time of battle. Now, therefore, Esther (whom Herodotus also witnesseth to have been Xerxes’ best beloved) is to try what she can do with him for her people, who were haply grown too secure upon Esther’s preferment; as the French Churches also were upon the queen of Navarre’s greatness, and the promise of peace by that match. God, therefore, shortly after shook them up, not by shaking his rod only at them, as here at these Jews, but by permitting that bloody massacre.

Ver. 9. And Hatach came and told Esther] He acted the part of a faithful messenger: so must ministers, those servants of the Churches, declare unto the people all the mind of God, #Ac 20:27, and not steal God’s word every one from his neighbour, #Jer 23:30, not deal deceitfully with it, but as of sincerity, but as of God, in the sight of God, let them speak in Christ; and let them speak out, not fearing any colours. He that hath my word let him speak my word faithfully, saith God, #Jer 23:28. Aaron’s bells were all of gold; the trumpets of the sanctuary were of pure silver; they did not (as those inverse trumpets of Furius Fulvius) sound a retreat, when they should have sounded an alarm; no more must God’s messengers. Whatsoever the Lord saith unto me, that will I speak, saith Micaiah. Paul, as he received what he delivered, so he delivered whatsoever he received, #1Co 11:23. Moses was faithful in all God’s house, &c., #Heb 3:5.

Ver. 10. Again Esther spake unto Hatack] Having before found him a fit and faithful messenger, she further employeth him; so those that minister well do purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus, #1Ti 3:13, when others shall be laid by as broken vessels, whereof there is not left a sheard to take fire from the hearth, or to take water with it from the pit, as the prophet hath it, #Isa 30:14.

Ver. 11. All the king’s servants] His courtiers and counsellors, who haply were as very slaves to him, as now the greatest lords of the court are to the Great Turk; no man having any power over himself, much less is be master of the house wherein he dwelleth, or of the land which he tilleth, but is in danger of being whipped upon the least displeasure of the tyrant, especially if he be not a natural Turk born.

And the people of the king’s provinces, do know] i.e. All, both far and near: this shows that the law here mentioned was no new law procured by Haman, to prevent Jewish suppliants, as Lyra would have it, but long since made, and known to all the king’s subjects.

That whosoever, whether man or woman] Yea, though she be his dearest consort, who should cohabit with him, and not be sundered for a season but by consent, #1Co 7:5.

Shall come unto the king] The Persians usually hid their king, tanquam aliquod sacrum mysterium, as some precious business, and that for two reasons. First, for state and authority, lest familiarity with their subjects should breed contempt, and make them too cheap. Philip II, King of Spain, was of the same mind and practice. For, after that he had gotten into his hands the kingdom of Portugal, and therewith the wealth of the Indies, inclusit se in Curiali, he shut up and immured himself in his court, and was seldom seen of any, though never so great a man, but upon long suit, and as a singular favour. This made him to be adored as a demi-god. Secondly, for security and safety, lest, if all should be suffered to come that would, the king should be assassinated and made away, as Eglon was by Ehud; Ishbosheth, by Baanah and Rechab; Gedaliah, by Ishmael; and many kings of Israel and emperors of Rome were by their own servants. The Turks at this day allow no stranger to come into the presence of their emperor, but first they search him that he have no weapon; and so, clasping him by the arms, under colour of doing him honour, dissemblingly they bereave him of the use of his hands, lest he should offer him any violence; yet hath he alway, as he sitteth in his throne, lying at hand ready by him, a target, a scimitar, an iron mace, with bow and arrows.

- Sors ista tyrannis

Muniti ut gladiis vivant, cinctique venenis.

How much better Agesilaus, king of Spartans, who walked daily among his subjects, doing justice, and is, therefore, by Xenophon worthily preferred before this stately king of Persia! How much better Queen Elizabeth, who often showed herself to her people, and cheerfully received bouquets, flowers, rosemary, from lowly persons. She got the heart of her subjects (which Philip of Spain, her stately contemporary, never could do), by coupling mildness with majesty, and stooping, yet in a stately manner, to those of low condition. So reserved she was, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them, who thought they might presume of her favour, have been so suddenly daunted and planet-stricken, {to strike as a malignant influence, to blast} that they could not lay down the grief thereof but in their graves (Speed, 1235).

There is one law of his] A wretched law it was, written not with black, but with blood, and condemned by very heathens for barbarous and pernicious to the public. For if the king may not be come at, but upon pain of death, what shall become of the poor oppressed? and how shall he ever hear of the rapines and other miscarriages of his favourites and junior officers, by whom he shall be even bought and sold, and himself never the wiser, as Aurelian, the emperor, complained. Orpheus, that oldest of poets, feigneth, that Litae (or petitions) are Jove’s daughters, and ever conversant about his throne. David heard the woman of Tekoa; Solomon the two harlots; and King Joram the affamished woman that called to him for justice with, Help, O king; Philip, of Macedon, righted the old wife that checked him for his neglect of her; and Trajan, the widow that would not be put off till another time (Plutarch). This was king-like; his office is to judge the people with righteousness, and the poor with judgment. He shall judge the poor of the people…and break in pieces the oppressor, #Ps 72:2,4.

To put him to death] Θανατος η ζημια (Athenaeus). No such danger in approaching God’s presence: he soliciteth suitors, and seeketh such as may come before him, #Joh 4:23. This was anciently figured by the door of the tabernacle, not made of any hard or debarring matter, but of a veil easily penetrable; which also now is rent, to show our easy access to him, who heareth prayers, and willeth that all flesh come unto him, lifting up in all places pure hands, without wrath, and without doubting, #Ps 65:2 1Ti 2:8.

Except such to whom the king shall hold out the golden sceptre] In token that he called for them. Thus whom he would he slew, and whom he would he kept alive, as #Da 5:19. But Esther should (as afterwards she did) have trusted God with her life; and with a Roman resolution have said, Necesse est ut eam, non ut vivam: It is necessary that I venture, not that I live. That she was fearful when her life lay upon it, we may impute to the weakness of her sex, or rather of her faith; against which sense fights sore when it is upon its own dunghill; I mean, in a sensible danger. Nature’s retraction of itself, from a visible fear, may cause the pulse of a Christian, that beats truly and strongly in the main point (the state of the soul), to intermit and falter at such a time. Abraham showed some trepidation, and Peter much more.

But I have not been called to come in to the king these thirty days] There was hot love the while; his concubines, perhaps, had engrossed him. Doves are said to draw the chariot of Venus; and those neither change their mates nor forsake their company. Haman was all the doer now about the king, as our King Richard II’s favourites, knights of Venus rather than Bellona, saith the chronicler, conversing with the king, not without suspicion of foul familiarity, as Walsingham writeth. Sodomitica labe infecti fere omnes, saith another (Speed. 746).

Ver. 12. And they told to Mordecai Esther’s words] {See Trapp on "Es 4:9"} She would have been her own messenger, but might not. The greatest are not always the happiest. The Lady Elizabeth once wished herself a merry milk maid.

Ver. 13. Then Mordecai commanded to answer Esther] He would not take her excuse, but seems to say unto her, as one once did to a philosopher (Aul. Gell.), that in a great tempest at sea asked many trifling questions: Are we perishing, and doest thou trifle? Ημεις απολλυμεθα, και συ παιζεις. So, dost thou cast off the care of community, and provide for no more than thine own safety?

Think not with thyself, that thou shalt escape in the king’s house] Any more than Serena, that Christian empress, wife to Dioclesian, did, or Elizabeth, queen of Denmark, glad to flee for her life, because a Lutheran; or Queen Catharine Parr, who hardly escaped the fire by the favour of her husband, Henry VIII. Sure it is, that the fear of man bringeth a snare (as fearful birds and beasts fall into the hunter’s toil), "but he that trusteth in the Lord" (as good Mordecai did, and as he would have Esther to do), "shall be safe," #Pr 29:25, or shall be set on high, out of harm’s way; his place of defence shall be munitions of rocks, #Isa 33:16. Like as the coney, that weak but wise creature, #Pr 30:24,26, flees to the holes in the rocks, and doth easily avoid the dogs that pursue her; when the hare, that trusteth to the swiftness of her legs, is at length overtaken, and torn in pieces.

More than all the Jews] The law was general and irreversible. Darius sought to deliver Daniel, and could not. And Haman’s (as once Medina’s here in 1588) sword knew no difference, nor would make any in that general massacre; like as in that at Paris, they poisoned the queen of Navarre, murdered the most part of the peerless nobility in France, their wives and children, with a great sort of the common people.

Ver. 14. But if thou altogether boldest thy peace] And so make thyself guilty of a sinful silence, nay, of the death of so many innocents; for not to do good when it is in the power of a man’s hand is to do evil, and not to save is to destroy, as our Saviour showeth, #Mr 3:14. Qui non cum potest, servat; occidit. Passive wickedness is deeply taxed in some of those seven Churches, Rev. ii., iii. In a storm at sea it is a shame to sit still, or to be asleep, with Jonah, in the sides of the ship, when it is in danger of drowning. Every man cannot sit at the stern; but then he may handle the ropes, or manage the oars, &c. The self-seeker, the private spirited man, may he be but warm in is own feathers, regards not the danger of the house; he is totus in se, entirely in himself, like the snail, still within doors and at home; like the squirrel, he ever digs his hole towards the sunrising; his care is to keep on the warm side of the hedge, to sleep in a whole skin, to save one, whatever become of the many. From doing thus, Mordecai deterreth Esther by a heap of holy arguments; discovering a heroical faith and a well-knit resolution.

At this time] There is indeed a time to keep silence, and a time to speak, #Ec 3:7. But if ever a man will speak, let him do it when the enemies are ready to devour the Church: as Croesus’s dumb son burst out into, Kill not King Croesus. "For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest," &c., #Isa 62:1. "If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth," &c., #Ps 137:5,6. That noble Terentius (general to Valens the emperor) being bidden to ask what he would, asked nothing, but that the Church might be freed from Arians; and when the emperor, upon a defeat by the Goths, upbraided him with cowardice and sloth as the causes of the overthrow, he boldly replied, Yourself have lost the day, by your warring against God, and persecuting his people (Niceph.).

Then shall their enlargement] Heb. Respiration, a day of refreshing should come from the presence of the Lord. Confer #Job 9:18. At present they could hardly breathe, for bitterness of spirit.

And deliverance arise] Heb. stand up, as on its basis or bottom, so as none shall be able to withstand. This, Mordecai speaketh, not by a spirit of prophecy, but by the force of his faith, grounded upon the promises of God’s defending his Church, hearing the cries of his afflicted, arising to their relief and succour, &c. Mira profecto ac omnibus linguis, saeculis, locisque commendabilis fides, saith one. A notable faith indeed, and worthy of highest commendation. Through the perspective of the promises (those pabulum fidei, food of faith) a believer may see deliverance at a great distance (Ασπασαμενοι); see it and embrace it, as those did, #Heb 11:13. What though Sense saith, it will not be; Reason, it cannot be; yet Faith gets above, and says, it shall be, I spy land.

Italiam, Italiam laeto clamore salutat (Virg.).

But thou and thy father’s house shall be destroyed] Here he thundereth and threateneth her, if to save herself she shall desert the Church. Mordecai’s message, like David’s ditty, is composed of discords. Sour and sweet make the best sauce; promises and menaces mixed will soonest work, #Ps 101:1. God told Abraham, that for the love he bare him, he would bless those that blessed him, and curse such as cursed him, #Ge 12:3. Their sin should find them out, and they should rue it in their posterity. As one fire, so one fear, should drive out another.

And who knoweth whether thou art come to the kingdom] There is often a wheel within a wheel, #Eze 1:16. God may have an end and an aim in businesses that we wot not of nor can see into, till event hath explained it. Let us lay forth ourselves for him, and labour to be public spirited, standing on tiptoes, {Αποκαραδοκια, #Php 1:20} as St Paul did, to see which way we may most glorify God, and gratify our brethren.

Ver. 15. Then Esther bade them return Mordecai this answer] A sweet answer, and such as fully satisfied him. No man’s labour can be in vain in the Lord. Good therefore and worthy of all acceptation is the wise man’s counsel: "In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good," #Ec 11:6. Mordecai had filled his mouth with arguments, and now God filled his heart with comfort. Esther yielded, and resolves to obey him, whatever come of it; only she will go the wisest way to work, first seeking God, and then casting herself upon the king, Ora et labora. Words and works. God hath all hearts in his hand, and will grant good success to his suppliants.

Ver. 16. Go, gather together all the Jews] Great is the power of joint prayer, it stirs heaven, and works wonders. Oh, when a Church full of good people shall set sides and shoulders to work, when they shall rouse up themselves and wrestle with God, when their pillars of incense shall come up into his presence, and their voices be heard as the voices of many waters, and as the voice of a great thunder, #Re 14:2, what may not such thundering legions have at God’s hands? Have it? they will have it: Caelum tundimus, preces fundimus, misericordiam extorquemus, said those primitive prayer-makers. #Re 9:13, the prayers of the saints from the four corners of the earth sound, and do great things in the world, they make it ring. It was the speech of a learned man, if there be but one sigh come from a gracious heart (how much more, then, a volley of sighs from many good hearts together!) it filleth the ears of God, so that God heareth nothing else.

And fast ye for me] Who am now upon my life, and, for aught I know, am shortly to appear before the Lord (who requireth to be sanctified in all them that draw near unto him), and wherein I may not look to have leave to err twice, Non licet in belle bis errare. Point, therefore, your prayers for me with holy fastings, that they may pierce heaven and prevail. Abstinence meriteth not, saith a grave divine (Dr Hall), for religion consisteth not in the belly, either full or empty; (What are meats or drinks to the kingdom of God, which is, like himself, spiritual?) but it prepareth best for good duties. Full bellies are fitter for rest. Not the body so much as the soul is more active with emptiness; hence solemn prayer taketh ever fasting to attend it; and so much the rather speedeth in heaven, when it is so accompanied. It is good so to diet the body, that the soul may be fattened.

And neither eat nor drink three days, &c.] That is, saith Drusius, two whole nights, one whole day, and part of two other days. See the like expression, #Mt 12:40. Others say, that in those hot countries they might fast three days as well as we two in these cold climates. Tully in one of his epistles telleth us, that he fasted two days together, without so much as tasting a little water. For the Romans, also, and Grecians had their fasts private and public, whether it were by a secret instinct of nature, or by an imitation of the Hebrews, Faciunt et vespae favos. The Turks likewise at this day precisely observe their fasts, and will not so much as taste a cup of water, or wash their mouths with water, all the day long, before the stars appear in the sky, be the days never so long and hot. The Hollanders and French fast, but had need, saith one, to send for those mourning women, #Jer 9:17, by their cunning to teach them to mourn. The English are not sick soon enough, saith another, and they are well too soon: this is true of their minds as well as of their bodies. Currat ergo poenitentia, ne praecurrat sententia; and let our fasts be either from morning till evening, #Jud 20:26 2Sa 3:35, or from evening till evening, #Le 23:32, or longer, as here, and #Ac 9:9, as the hand and wrath of God doth more or less threaten us, or lie upon us. There is an old Canon that defineth their continuance, till stars appear in the sky, Usque dum stellae in caelo appareant.

I also and my maids will fast] She herself would be in the head of them, as Queen Elizabeth also told her soldiers at Tilbury camp for their comfort; and as Caesar used to say to his soldiers, Go we, and not Go ye, Non ite, sed eamus; and as Joshua said, I and my house will serve Jehovah, #Jos 24:15. Esther’s maids must fast and pray, or they are no maids for her.

And so will I go unto the king] It is said of Achilles, that he was Styge armatus; but he that fasteth, prayeth, believeth, Est caelo, Christo, Deo armatus, armed with an undaunted resolution to obey God whatever come of it.

Which is not according to the law] She slights not the law, but waves it, to obey God’s law, and save her people.

And if I perish, I perish] This she speaketh not rashly or desperately, as prodigal of her life, but as sacrificing the same to God and his cause, through the obedience of faith, and saying, as that martyr, Can I die but once for Christ? See the like phrase, #Ge 43:14, {See Trapp on "Ge 43:14"} Better do worthily, and perish for a kingdom, than unworthily, and perish with a kingdom.

Ver. 17. So Mordecai went his way, and did according, &c.] As he had put her upon a dangerous, but, as the cause stood, necessary, exploit (nature will venture its own particular good for the general, as heavy things will ascend to keep our vacuity, and preserve the universe); so he is ruled by her (though a woman, and once his pupil) when he perceived her counsel was good. Abraham must hear Sarah, and David Abigail, and Apollos Priscilla, when they speak reason. It is foretold of a man in Christ, that a little child shall lead him, #Isa 11:6.

Chapter 5

Ver. 1. Now it came to pass on the third day] That is, on the fifteenth day of the month Nisan, as the Hebrew annals say. Cum adhuc ferverent popularium suorum preces, whiles the prayers of her countrymen (like those of Cornelius, #Ac 10:4), were come up for a memorial before God, she takes her opportunity and speeds accordingly. She knew that sweet passage, #Ps 145:18, "The Lord is nigh to all that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him: he also will hear their cry, and will save them," &c. This she could afterwards seal to and say, This poor soul cried, and the Lord heard her, and saved her out of all her troubles, #Ps 34:6. Luther’s widow confessed that she never understood many of David’s Psalms till she was in deep affliction.

That Esther put on her royal apparel] She knew that

Hanc homines decorant, quam vestimenta decorant,

Men glorify her as than they glorify her clothes. People are usually regarded as they are habited, and good clothes conduce much to the setting forth of beauty to the best. Like a right daughter of Sarah, #1Pe 3:3,5, she knew that the outward adorning, by plaiting the hair, wearing of gold, and putting on of apparel, would not at all commend her to God (in obedience to whom she had wanzed her face with fasting, and trusted that he would put upon her his comeliness), but considering that the king, her husband, looked much at such things, she laid aside her fasting weeds, and put on her best. Induit se regno (so the original runs), she clothed herself in rich and royal array; as Queen Mary of England did on her coronation day: her head was so laden with precious stones, that she could hardly hold it up, saith the story; and all things else were according. Whether Esther came to the king, leaning upon one maid, and having another to hold up her train, as Josephus hath it, is uncertain. It is likely she left her attendants outside, lest she should draw them into danger; and contented herself (when she went in to the king) with those faithful companions, Faith, Hope, and Charity, who brought her off also with safety, according to #Pr 18:10 14:26.

And stood in the inner court of the king’s house] A bold adventure questionless, but the fruit of the prayer of faith; this was it that put spirit and mettle into her. What if she were queen? so had Vashti been, and yet discarded for her disobedience. Besides, how could she tell, either, what the king’s mind towards her was; (he had not seen her of a month, and if Haman knew her to be a Jewess, what would not he suggest against her?) or, what was the mind of God, till he had signified it by the event. It was therefore a heroical courage in Esther, proceeding from her faith, which, when it is driven to work alone without sense, then God thinks it lieth upon his credit to show mercy.

Over against the king’s house] Where she might see him, and be seen by him. This she did, Nec temere, nec timide, Neither rashly nor fearfully, which, saith one, is the Christian’s motto.

And the king sat upon his royal throne] Royal indeed, as Athenaeus describeth it. But yet short of Solomon’s, #1Ki 10:18, much more of the Lord Christ’s, supported aud surrounded with an innumerable company of angels. It should be our earnest desire to see this King of glory upon his throne; to see him and enjoy him. Austin wished that he might have seen three things: 1. Romam in flore; 2. Paulum in ore; 3. Christum in corpore. Rome in the flourish, Paul in the pulpit, Christ in the flesh. Venerable Bode cometh after, and correcting this last wish, saith, Imo vero Christum in solio sedentem, Let me see Christ upon his throne royal rather. Isaiah saw him so, #Isa 6:1, and took far more delight therein than the merry Greeks did or could do at their Olympic games, celebrated at the same time, in 760-759 BC, 1590 years after the flood, in the 14th Jubilee, according to Ussher.

Ver. 2. And it was so] God, the great heart disposer, so ordered it.

That when the king saw Esther the queen, &c.] Beautified by God in a special manner, as was Moses, αστειος τω θεω, #Ac 7:20, Stephen, #Ac 6:15, &c. And some faces we know do appear most orientally fair when they are most instamped with sorrow.

That she obtained favour in his sight] Josephus saith, that at first the king frowned upon her, so that she fell into a swoon before him. Rex autem, voluntate arbitror Dei, mentem mutavit, i.e. but the king, as God would have it, changed his mind, and cheered her up. How true this is I know not; but this I know, that the wrath of a king is as the roaring of a lion, which is so terrible, that it astonieth all that hear it, and that omne trahit secum Caesaris ira malum. All drag the evil wrath with Caesar himself. Sir Christopher Hatton, being checked and threatened by Queen Elizabeth, died soon after; neither could the queen, having once cast him down with her word only, raise him up again, though she visited him, and comforted him. Esther here was soon raised and relieved.

Deiecit ut relevet, premit ut solaria praestet;

Enecat, ut possit vivificare Deus.

And the king held out to Esther the golden sceptre] He did not kick her out of his presence, as some Cambyses would have done, neither did he command her to the block, as Henry VIII did his Anne Bullen upon a mere pretence of disloyalty; neither yet did he cashier her, as he had done Vashti for a less offence: but, by holding out his sceptre, shows his gracious respects unto her. This was the Lord’s own work, as was likewise that of old, that Laban should leave Jacob with a kiss, #Ge 31:55 Esau meet him with a kiss, #Ge 33:4, where the word kissed hath a prick over each letter in the original, to show the wonder of God’s work in changing Esau’s heart from his former hatred. {Hebrew Text Note} Let a man’s ways please the Lord, and men shall quickly befriend him. This is compendiosissima hominum gratiam consequendi via, saith Lavater here, the readiest way to win favour with all others. When David was once a man after God’s heart, whatsoever he did pleased the people.

So Esther drew near, and touched the top of his sceptre] With her hand, saith the Chaldee; with her mouth, saith the Vulgate translation. This she did, either in token of submission, or for the avoiding of danger; for, as Josephus saith, He that touched the king’s sceptre was out of the reach of evil, Ο απτομενος, ακινδυνος. Wives should submit themselves to their own husbands, as it is fit in the Lord. Submission includeth reverence (in heart, speeches, gestures) and obedience to all their husband’s lawful commands and restraints. This is no more than is meet, saith the apostle, #Col 3:19.

Ver. 3. Then said the king unto her] He perceived both by this her bold adventure, and also by her countenance and habit, that she had some very great suit to him. He therefore accosteth her (as the Lord did the angel, #Zec 1:13) with good words and comfortable words. And this way one man may be an angel, nay, a god, to another, #Ge 33:10. Indeed, it is God that comforteth by the creature, as by a conduit-pipe. The air yieldeth light as an instrument; the water may heat, but not of itself. The Lord put it into the heart of Ahasuerus to cheer up Esther in this sort; wherein also he did but his duty, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: so ought men to love their wives as their own bodies. He that loveth his wife loveth himself, #Eph 5:28,29.

What wilt thou, queen Esther?] That he called her by her name, and with such an honourable attribution, was a sign of no small favour. The hearts of Joseph’s brethren were so big swollen with spite and spleen, that they could not call him by his name, but said, "Behold, this dreamer," #Ge 37:19. So the Pharisees called our Saviour, This fellow, Εκεινος, #Joh 7:11. And the Jews sought him at the feast, and said, Where is he? they could not find in their hearts to say, Where is Jesus? So Saul asked not for David, much less for his son-in-law David, but for the son of Jesse, by way of contempt. Christ tells his disciples that their enemies shall cast out their names for naught, #Lu 6:22, and chargeth them courteously to salute their enemies, calling them friendly by their names, #Mt 5:47.

And what is thy request?] q.d. Fear not to utter it, I am very earnest to know it, and fully resolved to grant it. It was more troublesome to Severus the emperor to be asked nothing than to give much. When any of his courtiers had not made bold with him, he would call him and say, Quid est cur nihil petes? What meanest thou to ask me nothing? Hitherto ye have asked me nothing (saith the King of saints to his beloved Esther); ask, that your joy may be full, #Joh 16:24. He is worthily miserable that will not make himself happy by asking.

It shall be given thee to the half of the kingdom] A proverbial rather than a prodigal speech, and much in this king’s mouth. If some ambitious Semiramis had had such an offer, what ill use might she soon have made of it! The dancing damsel made no good use of the like from Herod. But a bee can suck honey out of a flower, that a fly has not the skill to do. Esther prudently and modestly improveth the immoderate offer of the king, and conceiveth good hope. How much more may we (upon those exceeding great and precious promises given us by God) of an exuberancy of love, and a confluence of all comforts for this life and a better! especially since God doth not pay his promises with words, as Sertorius is said to have done; neither is he off and on with his people ( nec mutatur, nec mentitur), but performeth all with the better, as Naaman pressed the prophet’s man to take two talents when he asked but one. The widow of Sarepta had more than she could tell what to do with; her cruse never ceased running till she had no room. The Shunammite would ask nothing of the prophet, nor make use of his offered courtesy. He sends for her again, and makes her a free promise of that which she most wanted and desired, a son, #2Ki 4:16. God’s kindness is beyond all this. He giveth his servants what they forget or presume to ask; and sends his Spirit to help them, and to form their prayers for them, and thereby to seal them up to the day of redemption, to assure them of the kingdom.

Ver. 4. And Esther answered] She did not presently pour forth her whole heart into the king’s bosom, rail against Haman, beg for her people, &c., but prudently reserveth herself till a fitter opportunity. Unadvised open-heartedness is a fruit of fool-hardiness, #Pr 29:11: "A fool uttereth all his mind" (ye shall have it presently, so near his mouth doth it lie, that all will out suddenly): "but a wise man keepeth it in till afterwards," or, in an inner room ( in ulteriori animi recessu), as the word may be rendered, till he see his time to produce it.

If it seem good to the king] Princes must have silken words given them, as the mother of Artaxerxes (perhaps Esther) told one. The rule of old was η ηκιστα, η ηδιστα, short or sweet.

Let the king and Haman come this day to the banquet] She knew that the king loved Haman’s company, and especially at a banquet. It was policy in Rebecca to provide such savoury meat as the old man loved; so here. Be wise as serpents. David is commended for his prudent (and thereby prosperous) deporting himself in Saul’s house, #1Sa 18:14 God gave Solomon politic wisdom exceeding much. Who is a faithful and a wise servant? saith our Saviour, &c., #Mt 24:45. And "who is a wise man and endued with knowledge (saith St James) amongst you? let him show out of a good conversation his works, with meekness of wisdom," #Jas 3:13. But if it were policy in Esther to invite Haman, whom she hated, was it likewise piety? did she not dissemble? R. Solomon saith, she invited Haman alone with the king, that other courtiers might envy him, and so undermine him. But that is but a sorry excuse, neither doth Lyra’s allegation of her good intention much mend the matter. They answer better, who say, that she invited him, that she might accuse him to his face; and so cut off all matter of his excuse or escape. Hereby also she would show, saith Lavater, that she accused him, not out of wrath or revenge; but that she was drawn to it, and, as it were, driven by mere necessity.

Ver. 5. Then the king said, Cause Haman to make haste] Heb. Accelerate or hasten Haman, sc. to an ill bargain, as it proved the very next day. Look how thunder commonly happens when the sky seemeth most clear; so Haman saw himself enveloped with a storm in one of the fairest days of his fortune. Philosophers say, that before a snow the weather will be warmish; when the wind lies the great rain falls, and the air is most quiet when suddenly there will be an earthquake.

So the king and Haman came to the banquet] Who but the king and Haman? So Tiberius called Sejanus, My Sejanus, partaker of all my cares and counsels, &c., and made him his colleague in the empire, Σιανον τον εμον, κοινωνιον φροντιδων (Dio). But he soon cast him from supreme honour to extreme ignominy, so that the same senator who accompanied him to the senate conducted him to prison; they which sacrificed unto him as to their god, which kneeled down to him to adore him, scoffed at him, and loaded him with contempt and contumelies. So Caesar Borgia, that restless ambitionist, who, emulating Julius Caesar, would needs be aut Caesar, aut nullus, either Caesar or nothing, was shortly after et Caesar, et nullus, both Caesar and nothing, being slain in the kingdom of Navarre.

Ver. 6. And the king said unto Esther at the banquet of wine] Which seemeth to have been after the other banquet of dainties and sweetmeats, during which they drank water. Only the king had aurum potabile, a golden water prepared, which he and his eldest son alone might drink; and none else might taste of it on pain of death, των δε αλλων εαν τις πιη θανατον η ζημια (Athenaeus). At this latter banquet they drank wine freely one to another; and, inter poculorum laetitiam, as Josephus hath it, Εν τω πατω, Inter pocula, when his heart was now merry within him, after he had drunk wine abundantly, as the Latin hath it, the king said unto Esther,

What is thy petition? to the half of the kingdom] The promise the king reneweth, as supposing that Esther durst not propose her request because of the greatness of the matter; and assuring her that she should have it, though never so great. And saith not the God of heaven as much to his servants and suppliants? #Isa 45:11 Jer 33:3. Why, then, stand they off in a sinful shamefacedness, and improve not to the utmost this divine indulgence, this precious privilege? why say they not with Luther (who well understood the latitude of this royal charter), Fiat mea voluntas, Let my will be done: my will, I say, because the same with thine, Lord? why do they not grow upon God, and work upon his promise (which is so exceeding broad, #Ps 119:96), as David did? #1Ch 17:23-25; he goes over it again, and yet still encroacheth, #1Ch 17:26; he presseth and oppresseth it, till he hath expressed the sweetness out of it, and so we have all good leave to do, #Isa 66:11, even to suck and be satisfied by those full-strutting breasts of divine consolation. But what mean those foul great babies, the Papists, to pray the Virgin Mary to exhibit unto them the breasts of her grace? &c. And what frontless blasphemers are they to say, that God the Father hath shared his kingdom with her; keeping his justice to himself, and giving his mercy to her to dispose of? And this, say they, that they may not seem to be mad without reason, was prefigured by Ahasuerus’s saying to Esther, I will grant thy request to the half of my kingdom.

Ver. 7. My petition and my request is] She speaks to the king in his own very words: and so must we if we mean to speed in heaven. Take unto you words, and say, Take away all iniquity, and give good, &c. Produce God’s own words in prayer, and say, as she did to Judah, "Whose are these?" #Ge 38:25. He loves to be set upon in his own words, to be pressed with his promise, to be sued upon his bond. This David knew, and therefore cries, #Ps 86:11, "Unite my heart to fear thy name": it is as if he should say, Thou hast promised, Lord, to give me one heart, #Eze 11:19; behold, I find mine heart divided, my thoughts dissipated, and myself disabled for duty (for Anima dispersa fit minor), Unite it, I beseech thee, &c. This is the way to make our prayers to be nigh the Lord day and night, as Solomon phraseth it, #1Ki 8:59.

Ver. 8. If I have found favour in the sight of the king] As she had, not so much by her beauty and bravery (wherein Vashti perhaps might easily have compared with her), but by the finger of God, who tames for his elect the fiercest creatures (as he did the lions to Daniel, and other savage beasts to the martyrs, whom they would not meddle with), and turneth the king’s heart, as the rivers of water, into what channel soever he pleaseth to put it, #Pr 21:1, as the ploughman doth the watercourse with his paddle, or the gardener with his hand.

And if it please the king] See #Es 5:4, and submit to God, #Jas 4:7.

And I will do tomorrow as the king hath said] She had learned to prefer opportunity before time. There might be some by at this first banquet whose company she liked not; or she might not yet have so clear an answer in her own heart to her former prayers, and therefore desireth some further time that night to seek God: whatever the reason of her putting it off till next day was, God’s holy hand was in it, that Mordecai might be first so greatly honoured, and Haman’s high gallows prepared: Ilium utique magis securum, Regem autem magis benevolum magisque fecit attentum, saith Rupertus. Hereby she made Haman more secure, and the king more kind and attentive.

Ver. 9. Then went Haman forth that day joyful] Saeculi laetitia est impunita nequitia, saith an ancient. He looked upon himself now as no less favoured by the queen than by the king, and was puffed up with this new honour, as a bubble is with a child’s blast in a walnut shell with a little soap, but it shortly after falls down again into his eyes and vexeth him.

And with a glad heart] But he rejoiced, as many more do, in a thing of nought, #Am 6:13. And the end of his mirth was heaviness, #Pr 14:13. It was risus Sardonius, mirth of Sardonius, like that of those, who being stung with the Tarantula (a viper in Italy), die laughing and capering. Or as the dolphin, that sporteth most before a storm. Or as the little fishes, that swimming merrily down the silver stream of Jordan, fall shortly after into the Dead Sea. Haman doubtless held himself now the happiest man alive; as having the royalty, not of the king’s ear only, but of the queen’s too, as he foolishly fancied. This wicked one boasted of his heart’s desire, and as for all his enemies, he puffed at them, #Ps 10:8,5,6. He said in his heart, I shall not be moved, I shall never be in adversity. Herodotus saith of Apryes, king of Egypt (Pharaoh-Hophrah, Jeremiah calleth him, #Jer 43:9), that he conceited and bragged that his kingdom was better settled to him than that any, either God or man, could remove him; yet was he afterwards taken and hanged by his own subjects. Aelian tells us, that Dionysius, the tyrant, thought it impossible that he should have been cast out of Sicily, but it proved otherwise. How suddenly were Alexander, the great conqueror, and Julius Caesar, the perpetual dictator, cut off, and quenched, as the fire of thorns! #Ps 118:12. Sic transit gloria mundi. So passes the glory of the world. The world’s greatest darlings are in no better condition than the bull that goes to be sacrificed with garlands on his head and music before him, but suddenly feels the stroke of the murdering axe.

But when Haman saw Mordecai in the king’s gate] There he sat, and would not stir an inch, for Haman’s greatness; as resolute he remained, notwithstanding the bloody edict now published, as was Rawlins White, the martyr, in Queen Mary’s days. The bishop of Llandaff pretended to pray for his conversion; after which he said, Now, Rawlins, how is it with thee? Wilt thou revoke thine opinions or no? Surely, said he, my lord, Rawlins you left me, and Rawlins you find me, and Rawlins, by God’s grace, I will continue. The heavens shall as soon fall, said another, as I will recant. This the mad world styles stiffness, self-willedness, fool-hardiness, &c., as was before noted; but the saints do it out of Christian courage, an invincible faith, and zeal for God’s cause and kingdom.

That he stood not up, nor moved for him] No, not he, ne minimo quidem obsequiolo, he neither moved nor muted. For he looked upon him, first, as a vile person, and therefore fit to be slighted, #Ps 15:4. Next, as an utter enemy to God and his people, a sworn swordman to the devil. Lastly, Mordecai herein showed himself constant to his principles, and to his former practice, which a good man may not easily alter, lest all be questioned. Besides, should he but have any whit yielded, Haman would have been thereby hardened, and his pride heightened. He therefore very honestly persisteth in his purpose, and giveth that wretch less respect than ever.

He was full of indignation against Mordecai] Full, as heart could hold, of hot wrath; so that he gloweth like a fire coal, Et fere crepat medius. So unsatisfiable is ambition, so restless, and so vindictive.

Ver. 10. Nevertheless Haman refrained himself] Much ado he had to forbear mischieving him; he was fain to force himself thereunto, as the word signifieth; for his fingers even itched to be having him by the ears, or to be bathing in his blood. This he did not, haply because he dared not, because Mordecai was the king’s servant, his doorkeeper, as it is thought, and so went under his protection. It would therefore have reflected upon the king himself, if he should lay violent hands on him. Most sure it is, that God held his hands, and preserved Mordecai for further good to his Church. Precious in the sight of the Lord is the death of his saints; neither will he send them to bed till they have done their work.

And when he came home, he sent and called for his friends] This had been a wise man’s part, if he had done it for any good purpose. But as he was in an ill case to consult, as being full of rage, so he minded nothing but revenge, and therefore advised with none but such as would say with him, and thereby hasten his downfall.

And Zeresh his wife] Ut consiliariornm primam et praecipuam. That she was wise above her sex, see #Es 6:13. But had she been as wise as Pilate’s wife was she would not have given here such pestilent counsel, but have warned her husband of meddling with just men. Have these workers of iniquity no knowledge, that they eat up God’s people as they eat bread? that they make account to make but a breakfast of them? #Ps 14:4.

Ver. 11. And Haman told them of the glory of his riches] Favourites, observing their mollissima fandi tempora, get many times much wealth under princes; as did Sejanus under Tiberius; Seneca under Nero; that rich and wretched Cardinal, Henry Beaufort, bishop of Winchester, and chancellor of England, in the reign of Henry VI; Cardinal Wolsey, under Henry VIII. That Haman had feathered his nest well appears by his large offer to the king of ten thousand talents of silver, &c. Now riches render a man glorious in the world’s eye; hence they go coupled together, #Pr 3:16 8:18. Hence that of Laban’s grumbling sons, #Ge 31:1, "Jacob hath taken away all that was our father’s" (nay, not all, but as avarice made Sejanus think all which he acquired not, to be lost, Quicquid non acquiritur damnum est (Sen.), so did these lowlies): "and of that which was our father’s hath he gotten all this glory." But what were all this glory of his riches if, for want of children Haman should leave it to those, Quos vel nescit vel nolit, as Austin hath it, to strangers or enemies? He tells them, therefore,

Of the multitude of his children] His sons and his successors like to be. I say, likely to be, not sure to be, for

Omnia sunt hominum tenui pendentia filo.

God gave Leda, Luctuosam faecunditatem, as Jerome saith of her, a sorrowful fruitfulness, because she lived to bury her many children. There were twenty-two children and children’s children of the house of Portugal, between Philip II of Spain and that crown; and yet he outlived them all, as histories show, and his successors held that kingdom till within these few years. It is but a vain thing, therefore, for a man to boast of the multitude of children, since he may either lose them, or live to wish, as Augustus the emperor did, Oh that I had either lived a bachelor or died childless! Utinam aut caelebs vixissem, aut orbus perissem.

And all the things wherein the king had promoted him] Wherein, but wherefore he showeth not. Dignity should wait upon desert; but many times we see it otherwise, and it was of old complained of, #Ps 12:8. He telleth what the king had done for him, but not a tittle what God. God was not in all his thoughts. He might justly have been twitted, as once that pope was pithily, when he had engraven upon the gates of his newly built college: Utrecht (where he was born) planted me; Lovain (where he was bred) watered me; but Caesar (who had promoted him to the popedom) gave increase: a merry passenger wrote below, Hic Deus nihil fecit, Here God did nothing. God had done much for him, but for a mischief to him; as he once gave the Israelites quails to choke them, and a king to vex them; as Saul gave Michal to David to be a snare to him; and as our Saviour gave Judas the bag, to discover the rottenness of his heart. This Bernard calleth, Misericordiam omni indignatione crudeliorem. God gives outward blessings to wicked persons to furnish their indictment out of them; as Joseph put a cup into his brethren’s sack to pick a quarrel with them, and lay theft to their charge.

And how he had advanced him above the princes] What an impudent Thraso was this Haman! this odious bragging of his Gregory referreth to that third kind of pride, such as God’s soul abhorreth, and surely punisheth; as he did in the prince of Tyre, Nebuchadnezzar, Antiochus, Herod, whose hearts were lifted up with their estates, as a boat, that riseth with the rising of the water; whose bloods and goods rose together.

Corde stat inflato pauper honore dato.

But as the peacock so delighteth to be seen, and to behold his own tail, that he exposes his filthy parts behind, so do vain-glorious braggards. It is, therefore, very good counsel that a grave divine giveth to such as are advanced above others. Carry humble hearts, and add grace and virtue to your places, else they shall prove but as a high gibbet to bring you to more disgrace in this world, and torment in the next (Whateley’s Archetype). That of the poet also is very savoury and sovereign,

Desinat elatis quisquam confidere rebus:

Magna repente ruunt, summa cadunt subito. (Claudian.)

Ver. 12. Haman said moreover] He makes no end of vaunting and vapouring; and all to aggravate the indignity done him by Mordecai, in not stooping to so great a personage.

Yea, Esther the queen did let no man come in…but myself] This he mistaketh for a special favour, when as Esther’s banquet proved no better to him than Semiramis’s tomb did to them that rifled it; they expected to find treasure, but met with a deadly poison.

And tomorrow am I invited, &c.] Where thou shalt (as hypocrites do at the Lord’s table) eat thy bane, and drink thy poison; yet art thou over joyed as if highly favoured. A temporary may receive both the word audible and the word visible (the sacrament) with much seeming joy; which yet is but only as the commotion of the affections in a dream: it fareth with such in the end as with one that, sleeping on the top of a steep rock, dreameth of great matters befallen him, but, starting suddenly through joy thereof, tumbleth headlong into the sea, and breaketh his neck at the bottom.

Ver. 13. Yet all this availeth me nothing] It is seldom seen, saith a right reverend interpreter here, that God allows unto the greatest darlings of the world a perfect contentment. Something they must have to complain of that shall give an unsavoury verdure to their sweetest morsels, and make their felicity miserable. Totum hoc non est utile mihi, I enjoy nothing of all this. No more did Ahab, when sick of Naboth’s vineyard, #1Ki 21:4. His heart did more afflict and vex itself with greedy longing for that bit of earth than the vast and spacious compass of a kingdom could counter comfort.

So long as I see Mordecai the Jew sitting at the king’s gate] So full of torment is envy, if it cannot come at another man’s harm, it will feed upon its own. Who would ever set by the profits, pleasures, and preferments of this present life, that yield so little sound and sincere contentment to those that have most of them? In the very pursuit of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, &c., and after the unsanctifed enjoyment of them (if any such thing there be, for even in laughter the heart is sorrowful, #Pr 14:13, and there is a snare, or a cord, in the sin of the wicked, #Pr 29:6, to strangle their joy with) followeth the sting of conscience, that will inexpressibly torment the soul throughout all eternity; besides the vexation of it, to see such as Mordecai, the Jew, whom they once would not have set with the dogs of their flocks, sitting, not at the king’s gate, but on Christ’s own throne, #Re 3:21, as partakers of all his glory.

Ver. 14. Then said Zeresh his wife] Thrasos shall never want for Gnathos. Such as have first flattered themselves shall have others enough to soothe them, and to say with them. Zeresh sets the motion of revenge on foot, she was a fit helve for such a hatchet, wittily wicked. The wit of women hath wont to be noted for more sudden and more shrewd.

And all his friends unto him] Indeed, no friends, because flatterers and furtherers in evil Sed divitibus ideo amicus deest, quia nihil deest. The rich hath many friends, saith Solomon, seeming friends, but true enemies, parasites, brokers coal carters, good to scour a hot oven with. Such a one was that Adullamite to Judah, #Ge 38:20; Jonadab to Amnon, #2Sa 13:3,8; those green headed counsellors to Rehoboam, &c. Haman should have made a better choice, and have come more calm to counsel. It is not good sowing in a tempest, nor taking medicine in a fit. These friends of Haman deserved to speed as ill as those of Sejanus did, who were executed with him, because they served his lust, and added fuel to his flame.

Let a gallows be made of fifty cubits high] A cubit was half a yard at least. In those parts they had trees very tall, or they might piece one to another. But why so high a gallows, but for the greater disgrace to Mordecai, and terror to all that should slight the king’s favourite? So Canute, the first Danish king of England, caused the false Edric’s head to be set upon the highest part of the Tower of London. And our gunpowder traitors were served in like manner.

And tomorrow] But why so soon, since in case of life, Nulla cunctatio satis diuturna esse possit? were it not fit that he were tried first? Haman’s malice will bear no delays, he is in pain till the business be despatched; he cannot sleep till he have caused this innocent man to fall, #Pr 4:16, though he fall with him, as the dragon doth with the elephant, whose blood he sucketh out, and perisheth by his falling weight (Plin. 1. viii. c. 12).

Speak thou unto the king] It will be but dictum, factum, said and done, he will lightly say as Zedekiah did to his princes, requiring Jeremiah to the stocks. The king is not he that can deny you anything. How much better that Roman emperor, who being to subscribe a warrant for execution of a certain malefactor, cried out, Non nisi coactus, full sore against my will! and another, Utinam literas nescirem, I would I could not write my name. So when one Joan Butcher was to be burned for her deserts, all the Council could not prevail with our Edward VI for a long time to set to his hand. But these wicked friends of Haman question not the king’s readiness to gratify him, though they could not but know that Mordecai had once at least saved the king’s life, #Es 2:21-23, and what could they tell, but the king might now remember it? Sed Deus quem destruit dementat, when God has a mind to undo a man, he first infatuateth him.

That Mordecai may be hanged thereon] And that before Haman’s door, that he may feed his eyes on that sweet spectacle, and say as that bloody Prince Charles IX of France did, when he saw the noble admiral’s carcass hanging and stinking upon the gallows, Quam suaviter olet cadaver inimici! How sweetly smelleth the dead body of an enemy!

Then go thou in merrily with the king, &c.] They knew that he could not be heartily merry till then, and forced smiles are but as counterfeit complexion, the hypocrisy of mirth. So Richard III would not sit down to dinner till the Lord Hastings were beheaded; nor Stephen Gardiner, till he had the news brought him that the bishops were burnt at Oxford. Oh that we could be as restless till the hindrances of our true spiritual joy were removed, I mean those stubborn corruptions that will not stoop to the power of grace.

And the thing pleased Haman] As being agreeable to his malicious humour, and that which he doubted not to be able to effect. Man purposeth, but God disposeth.

And he caused the gallows to be made] Little thought he for whom. Aequum est ut faber quas fecit compedes ipse gestet. So let thine enemies perish, O Lord.

Chapter 6

Ver. 1. On that night] That very night before Mordecai should have been hanged on the morrow morning, and so early that Esther could not have begged his life, would she never so fain. God will appear for his poor people, εν τω καιρω, in the nick and opportunity of time, #1Pe 5:6. He will be seen in the mount, he will come as out of an engine.

Could not the king sleep] Heb. the king’s sleep fled away, and, like a shadow, it fled away so much the faster as it was more followed. Sleep is best solicited by neglect, and soonest found when we have forgotten to seek it. They are likeliest for it who, together with their clothes, can put off their cares, and say as Lord Burleigh did when he threw off his gown, Lie there, Lord Treasurer. This great Ahasuerus cannot do at present, for crowns also have their cares, thistles in their arms, and thorns in their sides. Lo, he that commanded one hundred and twenty-seven provinces cannot command an hour’s sleep: how should he when as sleep is God’s gift? #Ps 127:2. And it was he that at this time kept him awake for excellent ends, and put small thoughts into his heart for great purpose, like as he did into our Henry VIII, when the bishop of Baion (the French ambassador), coming to consult with him about a marriage between the lady Mary and the duke of Orleans, cast a scruple into his mind which rendered him restless, whether Mary were legitimate, &c. (Life and death of Card. Wolsey, 65). If it were his surfeiting and drunkenness the day before that hindered Ahasuerus from sleeping, habent enim hoc ebrii, ut neque dormiant, neque vigilent (Plin.), They have this from drinking so that they are neither asleep nor awake. God’s goodness appeareth the more, in turning his sin to the good of the Church. Venenum aliquando pro remedio fuit, saith Seneca, He can make of a poisonous viper a wholesome treacle; and by an almighty alchemy draw good out of evil.

And he commanded to bring the book of records] Perhaps some special notes or commentaries, written for the king’s own use, as M. Aurelius had his τα εις εμαυτον. Julius Caesar had his commentaries written with his own hand, and for the help of his own memory, υπομνηματα. Tamerlane had the like book, wherein he read a great part of the night before the mortal battle between him and Bajazet (Turk. Hist.).

Of the chronicles] Perhaps, besides the former book of remembrances, or else the same, Librum Commentariorum, Chronica, as Tremellius rendereth it, the book of commentaries, even the chronicles, but the Vulgate and Tygurine make them different books.

And they were read before the king] Perhaps as a recipe, to bring on sleep, or at least to deceive the time; and yet it may be too for a better purpose, viz. to better his knowledge, and to stir up his memory, that dignity might wait upon desert; as it did in Tamerlane’s time, who kept a catalogue of their names who had best deserved of him, which he daily perused, oftentimes saying, that day to be lost wherein he had not done something for them. This Ahasuerus had not yet done for Mordecai, who therefore haply held with the poet,

Omnia sunt ingrata nihil fecisse benigne est.

But God was not unrighteous to forget his work and labour of love, #Heb 6:10, though men were unthankful. Vetus gratia dormit. (Pindar). Per raro grati reperiuntur (Cicero).

Ver. 2. And it was found written] It was God who directed the reader to that very place; like as he did the eunuch to #Isa 53:7,8, where, reading of the meekness of Jesus Christ, he was transformed into the same image; as was likewise Johannes Isaac, a Jew, converted by reading the same chapter. Hoc ego ingenue profiteor, saith he, caput illud ad fidem Christi me adduxisse: This I confess ingenuously, that lighting upon that chapter, I was brought thereby to the faith of Christ. Austin thought he heard a voice, saying, Tolle, lege, take up the Bible and read; accordingly he took it up, and opening it, fell upon that text in #Ro 13:14, which was the main means of his conversion.

That Mordecai had told of Bigthana, &c.] See #Es 2:21-23.

Ver. 3. And the king said, What honour and dignity hath been done to Mordecai for this?] Lyra saith that he had waited six years for reward and had none. In princes’ courts men are sure to meet with two evils, Αναβολη and Μεταβολη, not so in heaven. The butler forgat Joseph. Solomon speaketh of a poor wise man, who by his wisdom delivered the city, yet no man remembered that same poor man, #Ec 9:15. This is merces mundi, the world’s wages. Mordecai had saved the king’s life, and yet is unrewarded. The kings of Persia used to be very bountiful to those that had well deserved them, or of the commonwealth; calling such Orosangae, and setting down both their names and their acts in the Chronicles, as Herodotus testifieth. Among the rest he mentioned one Phylacus, Qui inter bene de rege meritos ascriptus est, et multo tractu soli donatus, who was put upon record for his good service to the king, and rewarded with a great deal of land given him. Others had great store of gold and silver, and a gallant house, as Democedes Crotoniates, the physician who cured Darius, had at Susis. It is well known out of Xenophon, what rich gifts Cyrus gave to his friends and followers, chains of gold, armlets, bridles embossed with gold, Persian stools, called Dorophoricae, &c. Herodotus telleth us, that this Ahasuerus, alias Xerxes, gave Megabyzus, for his good service at Babylon, a golden mill weighing six talents. Plutarch writeth, that he gave Themistocles over two hundred talents, and three cities besides, viz. Magnesia, Lampsacus, and Myuntis, to find him food, and for clothing and furniture two more, viz. Percos and Palaescepsis. How came it then to pass that good Mordecai was so forgotten? Surely it was a great fault in this ungrateful king, but God’s holy hand was in it, that Mordecai should not have a present recompense, but that it should be deferred till a fitter opportunity, when God might be more glorified in the preservation of his people and destruction of their enemies. Let us not therefore be weary of well doing; for (however men deal by us) we shall be sure to reap in due season if we faint not, #Ga 6:9. God best seeth when a mercy will be most sweet and seasonable. When his people are low enough, and the enemy high enough, then usually it appeareth that there is a God that judgeth in the earth, and a rich reward for the righteous. Men may neither remunerate nor remember the good turns we have done them; but there is a book of remembrance written before tbe Lord for all them that fear him, and that think upon his name, #Mal 3:16. See my treatise on that text, called, The Righteous Man’s Recompense, annexed to my Comment upon the Small Prophets.

Then said the king’s servants] The eunuchs or gentlemen of the bedchamber: ingenuous men they were, and not disaffected to Mordecai, whom yet they could not but know to be a great eyesore to Prince Haman. Si iuvenes isti vulgari invidentiae morbo laborasscnt, saith Lavater. If these young men had been sick of that common disease of envy, they would have extenuated his good service, and have said, Mordecai is a despised Jew, a stranger, a captive. If he revealed the conspiracy, he did but his duty, and provided thereby well for his own safety. Is it not reward enough that he lives, and at court, where he hath a place, an office, &c.? Courtiers, we know, love not to have others come over their heads, but think all lost which themselves acquire not, as Seneca saith Sejanus did, Quicquid non acquiritur damnum est. Whatever he did not own, was consumed. We know how it was in the courts of Pharaoh, Saul, Herod. That is a rare commendation that is given by Xenophon of Cyrus’s courtiers, that though a man should seek or choose blindfold, he could not miss of a good man, Ενθα καν μυων βαλη τις ουκ αν αμαρτοι ανδρος αγαθου (Xen. Cyrop. 1. 8). David’s court might very well be such, #Ps 101, and Queen Elizabeth’s, and George’s, prince of Anhalt, of whom Melancthon writeth, that his chamber was Ecclesia, Academia, Curia, a church, a university, and a court; Palaestra pietatis et literarum, as Tremellius saith of Cranmer’s family, a school of piety and learning.

There is nothing done for him] And yet the Apocryphal additions, #/RApc Es 12:5,6, say otherwise.

Ver. 4. And the king said, Who is in the court] Josephus saith, that he first asked what time it was, and understanding that it was morning’s light (for so long he had heard his servants read, and till then it was not that Mordecai’s matter was mentioned, Haman being now ready to get a warrant for his execution), he asked, who is there without? as desirous to proceed by counsel in a business of that consequence.

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

To speak to the king to hang Mordecai] Which till it were done, he could neither sleep in quiet nor eat with comfort. Little considered he how the gallows groaned for himself. "The righteous is delivered out of trouble, and the wicked cometh in his stead," #Pr 11:8.

Vivit adhuc Christus, regnat, regnabit et usque:

Atque hostes omnes sub ditione premit.

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

And the king said, Let him come in] See here, saith Merlin, a sweet and special providence of God in this, that Ahasuerus should take advice about honouring Mordecai, and not of his servants that attended upon his person, but of Haman then present (though for another purpose), and concealing the man he means, should make Haman say what was fit to be done, and then do it accordingly. Neither the king nor his servants, likely, would ever have thought of doing Mordecai so great honour as Haman prescribed. See here, as in a mirror, how the Lord by a secret providence bringeth about and overruleth the wiles of men, their affairs, times, counsels, words, and speeches, to the fulfilling of his own will and decree; and this when they think least of doing God’s will or serving his providence.

Ver. 6. So Haman came in] Merry and pleasent, but went out sad and heavy hearted. These hosts (profit, pleasure, and preferment), though they welcome us into our inn with smiling countenances, yet, if we watch them not, they will cut our throats in our beds. It is observed of Edward III, that he had always fair weather at his passage into France, and foul upon his return. Pharaoh had fair weather till he was in the heart of the Red Sea. The sun shone fair upon the earth that morning that Lot came out of Sodom, but ere night there was a dismal change. He that lives in the height of the world’s blandishments is not far from destruction.

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

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

To whom would the king delight to do honour more than to myself?] Ambition (as they say of the crocodile) groweth as long as it liveth; and self-love, like to a good stomach, draws to itself what nourishment it liketh, and casts off that which offends it. It maketh men unreasonable, and teacheth them to turn the glass to see themselves bigger, others lesser, than they are. Herodotus reporteth, that after the Greeks had got the better of this Xerxes and his Persians, and came together to divide the spoil, when it was put to the question who of all the commanders had deserved the best and chief reward? none would yield to other, but every man thought himself best deserving, and second to none. In the battle at Belgrade, where Mahomet, the Great Turk, was beaten and driven out of the field, Capistranus and Huniades were the chieftains there. And whereas both of them wrote the relation of that day’s work, neither of them so much as once mentioned the other (though both of them had done their parts gallantly), but each one took the whole praise of it to himself. Haman, though altogether unworthy of the least respect, yet holds himself best worthy of the greatest honours, and therefore will be sure to be no niggard in advising those ceremonies of honour, which he presumes meant to his own person.

Ver. 7. And Haman answered the king] After a short pause, he had his answer ready; but making a bridge of his own shadow, he soon fell into the brook. Ambition rideth without reins, and like those horses, #Am 6:11 runneth upon the rocks, where first she breaks her hoofs, and then her neck. It seemeth, by that which followeth, that Haman aspired to the kingdom: why, else did he ask the crown royal, and the kings horse? &c. When David would declare Solomon his successor in the kingdom, he set him upon his own mule, #1Ki 1:33. But Haman little thought that his high hopes should end in a rope. So did Hanno’s, the Carthaginian, and Roger Mortimer’s in King Edward II’s time, and the false Edric in King Canute’s days; and lastly, Hadrian de Castello, an Italian legate, made by King Henry VII bishop of Hereford, who conspired with Alphonso Petruccio, and other sacred cardinals, to murder Pope Leo X, induced thereunto by the suggestion of a witch, who foretold to him, that one Hadrian, an old man of mean parentage, of great learning and wisdom, should succeed in the Papacy, the man, Haman-like, thought it must needs be himself; but another Hadrian, schoolmaster to Charles V, proved to be the man: and this our Hadrian lost by deprivation all his promotions whatsoever (for his life could not be come at) for his nefarious attempt (Paul Jovius).

For the man whom the king delighteth to honour] Heb. In whose honour the king delighteth. And what will not delight do, whether in good or evil? {See Trapp on "Mic 7:18"}

Ver. 8. Let the royal apparel be brought, &c.] This was very glorious and gorgeous; as is to be seen in Xenophon, Plutarch, Lucian, Dion, Chrysostom, and other good authors. The Persian kings wore on their heads an upright tiara or turban very sumptuous; a diadem also made of white and purple colour. On their bodies a rich purple stole, or robe of state, reaching down to the heels; this Curtius calleth pallam Persicam, a Persian pall, beset with gold and precious stones great store, and the pictures of wild creatures and fowls of the air. Curtius, describing Xerxes’s royal apparel, saith that golden hawks, encountering one another with their beaks, adorned his robe made of cloth of gold. Besides, they wore a rich cassock (called candy) bound to them with a golden belt, breeches also of scarlet, reaching to their knees; called therefore by the Greeks Περισκελης, as Jerome testifieth (Ep. ad Fabiol.).

And the horse that the king rideth upon] The king of Persia did always ride, either on horseback or in a chariot, and had one special horse proper to himself, as had also David, #1Ki 1:33, Alexander, Julius Caesar, &c. At this day the better sort in Persia fight, buy, sell, confer, and do all on horseback. The difference between the gentleman and the peasant is, that the peasant never rides, the gentleman never goes on foot.

And the crown royal which is set upon his head] This was monstrous ambition; appoint him the kingdom also, might Ahasuerus have said. Lyra noteth here, that Haman aspired to the kingdom, because none but the king could have the crown royal set upon his head; wherefore the king also in answering to the things propounded by him, saith, Take the robe and the horse, as thou hast said, but of the crown he maketh no mention. Some of the Hebrews by head here understand the horse’s head; Nam apud Persas solebat equus deferre diadema regni, the king’s horse was wont to carry the royal crown. Vatablus thinks this sense not unlikely, because the crown is not mentioned, #Es 6:11; and this might also peradventure be the custom and fashion of Persia, saith Diodati. Merlin noteth here, that Haman maketh no mention of rewards or gifts to be conferred upon him, because he had wealth enough already, and desired only more honours, instancing the uttermost that could be done to any subject, in seeking whereof he miserably failed.

Ver. 9. And let this apparel and horse be delivered, &c.] All must be done in amplest manner; and if it had been done to himself, as he desired, what had all that been but a magnum nihil, as one saith, a great nothing, a glorious fancy, a rattle, to still his ambition for a while? Forte amplior fuisset, nisi veritas esset rem suspicione neutiquam carere (Lavat.). He, simple man, had wrought himself into the fool’s paradise of a sublime dotage, like as the Spaniards have in their dream of a catholic monarchy, divinitus debita, saith one, sed in Utopia. They were laughed heartily at Captain Drake and his company, when they took Sancta Domingo, A.D. 1585, and in the town hall found the king of Spain’s arms, and under them a globe of the world, out of which arose a horse with his forefeet cast forth with this inscription, Non sufficit orbis, Not enough territory. Pyrrhus, that ambitious king of Epirotes, had the like thought; but was slain at last with a tilestone thrown upon his head by a woman. And a like evil end befell Caesar Borgia, who, in imitation of Julius Caesar, would needs be aut Caesar, aut nullus, either Caesar or nothing, and soon after proved to be et Caesar, et nullus, Both Caesar and nothing. Had Haman but contented himself with his present condition (too good for such a captive), he might have lived in the world’s account happily, and have called himself, as that French king did Tres heureuse, thrice blessed; but that insatiable thirst after honour, that gluttonous, excessive desire after more and more greatness, undid him. So true is that proverb of the ancients, Turdus ipse sibi malum cacat, Of the blackbird’s dung is made the lime wherewith he is taken; so out of the dung of men’s sins doth God make his lime twigs of judgment to take them withal.

To one of the king’s most noble princes] Principibus maioribus paratimis. This would be no small addition to the honour of the man and splendour of the day, like as it was here in England, when Henry II, at the coronation of his eldest son, renounced the name of a king for that day, and, as server, served at the table.

That they may array the man withal] Setting him forth to the greatest advantage, as our Henry VI did, when he crowned the Lord Beauchamp king of the Isle of Wight, and as Xerxes did Demaratus, when for honour’s sake he granted him to enter into Sardis, the chief city of Asia, arrayed like himself, with a straight tiara upon his head, which none might wear but kings only (Sen. 1. 6, de Benef.).

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

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

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

And do even so to Mordecai the Jew] This word stabbed Haman to the heart, who had run many great hazards doubtless to domineer in his undeserved dignities; and now must perforce honour him whom he had hoped to have hanged; clothe him whom he hoped to have stripped; help him up to his horse, upon whose grave he hoped to have danced; prepare a triumph for him for whom he had prepared a tree; make proclamation before him as a crier, lead his horse as a lacquey, do all offices for him as a slave or underling; oh what a cut, what a cordolium was this to a man of his mettle and making! It was a wonder his heart burst not, as did Ahitophel’s, for pride so swelleth the soul many times, that it breaketh the case, the body, I mean, and endeth the life; but this had been here to have saved the hangman a labour. But base spirits will buckle and fall down to rise, crouch and creep to mount, &c.

That sitteth at the king’s gate] There you shall have him, and see that you mistake him not. Haman knew him well enough by his stiffness and stoutness, and wished him, of all the men in the world, out of the world.

Let nothing fail of all that thou hast spoken] Perquam hoc durum est, sed ita lex scripta est, This is extremely hard, but so the law was written, saith the civil lawyer. This was a hard saying, and as hard meat to Haman’s stomach, that would ill go down, but there was no help for it, himself had advised it, and must therefore speedily execute it. Lata negligentia dolus est, This ignored is grief. says the lawyer; remissness is a kind of perfidiousness. Excuses would have been construed for refusals, delays for denials, &c.

Ver. 11. Then took Haman the apparel, &c.] Full sore against stomach be sure, but how could he help it? Thus God compelleth the devil and his limbs sometimes, though against their wills, to serve him as his servants. Canes lingunt ulcers Lazari. Dogs licked the sores of Lazarus, Saul pronounceth David more righteous than he. Judas and Pilate gave testimony to Christ’s innocency. These are the servants of the High God, which show unto us the way of salvation, said the Pythoness concerning Paul and his companions, #Ac 16:17.

And arrayed Mordecai] Whose heart he could rather have torn out, and eaten it with salt. But courtiers are usually notable dissemblers, cunning politicians, &c. How busy is Haman now about Mordecai to array him, to mount him, and to attend upon him, whom yet he hated, and inwardly cursed to the pit of hell! Cavete ab osculo Iscariotico, ab officio Hamanitico. Beware of the eys of Judas and the office of hamen. Beware of men, #Mt 10:17 Josephus telleth us, that when Haman came to do those things to Mordecai, he (thinking that he had mocked him) answered with indignation, Thou most wicked man, dost thou thus insult over the miserable? But when he had told him, that indeed it was the king’s pleasure, he suffered him to do it. But what shall we say to reconcile those cross passions in Ahasuerus? Before he signed that decree of killing all the Jews, he could not but know that a Jew had saved his life; and now, after that he had enacted the slaughter of all the Jews as rebels, he giveth order to honour a Jew as his preserver. It were strange (saith a right reverend writer hereupon, Dr Hall) if great persons, in the multitude of their distractions, should not let fall some incongruities.

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

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

And proclaimed before him] Not without an honourable mention made of his loyalty and fidelity to the king, the cause of that great honour. This Haman was forced to proclaim, and that on foot, as a servant; when Mordecai, as a prince in his state, was on horseback. It is probable that Haman thought within himself that he should shortly have his penny worths of that vile varlet, whom now he thus far honoured, and that haply ere night yet, at the feast, he might prevail with the king to do by Mordecai as once Xerxes did by his steersman, when he came back with shame and loss from his wars with Greece. Xerxes was forced, saith the history, to flee back in a poor fisher’s boat; which, being over loaded, had sunk all, if the Persians by casting away themselves had not saved the life of their king; the loss of which noble spirits so vexed him, that having given the steersman a golden coronet for preserving his own life, he commanded him to execution as a co-author of the death of his servants.

Ver. 12. And Mordecai came again to the king’s gate] No whit overjoyed by his new honour, or thereby (as many would have been—a small wind bloweth up a bubble), only he conceiveth hope thereby for a better condition, and taketh every former mercy for a pledge of a future: this experience breedeth confidence. He doth not rush into the court at his return, and reach after a higher room, but came again to the king’s gate, where his office was and his business lay; he took up also, as some think, his old habit again (the king’s apparel and horse being restored to the right owner, he had as little delight in it as David once had of Saul’s armour); but it is rather probable, saith an expositor, that he now left that off, being full of hope, that as God had heard his prayers, to bring him out of danger and to high honour; so he should now be able to help his brethren the Jews out of theirs also. Meanwhile, he doth not envy his superiors, insult over his inferiors, trouble his equals, threaten his enemies, &c., but committeth himself and all his affairs to God’s good pleasure and providence; and this is the guise of a godly man, #Ps 131:1,2.

But Haman hasted to his house mourning] Or, vexed at heart, fretting within himself, that he was so very much disappointed. Merrily he made account to have gone to the queen’s feast, when he had first trussed up Mordecai. Of which not only missing, but made to do him public honour in that sort, and that by his own direction, this galled him and grieved him above measure; so bladder-like is the soul of an unregenerate man, that filled with earthly vanities, though but wind, it grows great, and swells in pride; but if pricked with the least pin of piercing grief it shriveleth to nothing.

And having his head covered] With his cap pulled over his eyes, as ashamed to look any one in the face. See #2Sa 15:30 Jer 14:4.

Ver. 13. And Haman told Zeresh his wife, and all his friends] Expecting comfort and counsel from them; but they read him his destiny, and add to his grief and desperation; letting him know, that his state was such as that there was neither hope for better nor place for worse; a just hand of God upon such a hard-hearted wretch, that had plotted the ruin of so many innocents. And his wife and friends, had they done well should have reminded him of, and stirred him up to repent of his wickedness against God, the cause of his present wretchedness, to be reconciled to Mordecai, whom he and they plainly saw to be God’s favourite, and now the king’s also, to take down that ugly gallows, that there were no further notice taken of it, the evidence and ensign of his insufferable pride, and their unsavoury counsel, to get the decree for the Jews’ massacre reversed or countermanded, &c. But not a word find we of anything this way tending. Graceless people neither have God in their heads, #Ps 10:4, nor hearts, #Ps 14:1, nor words, #Ps 12:4, nor ways, #Tit 1:16, but stand in a posture of distance, nay, defiance, walking contrary to him; and therefore he also, to cry quittance, walketh contrary to them, #Le 16, showing himself as froward as they for the hearts of them, #Ps 18:26.

Everything that had befallen him] The sad accidents of that day. Nothing now (as once, #Es 5:11) boasteth he to them of the glory of his riches and multitude of his children, and how the king had advanced him above all his other courtiers. Haman’s crowing was now turned into crying, &c.

Then said his wise men] Wizards haply, such as he made use of when he cast Pur for a lucky day, and into whose mouths the devil might put this answer. It is his use to bring his imps into the briars, and there to leave them, as he did Saul (whose funeral sermon he preached), and Judas, Julian, Valens, and others.

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

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

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

But shalt surely fall before him] Thus is Haman judged of all, condemned by all, and this with so great assurance of such an event, as if they had seen it. Utique coram eo concides Thou shalt surely fall before him, and that irrecoverably; as Eli fell, and as those idolaters are threatened, #Am 8:14. The Hebrew is, falling thou shalt fall, viz. to the lowest and utmost ebb of disgrace and misery, προν τ αιχεσιν αλγεα πειση.

Ver. 14. And while they were yet talking with him] But could not yield him one word of comfort. He hoped haply that they would have found out for him some good occasion, some means of supplanting Mordecai, now his co-rival and counterfactionist, and of incensing the king against him, that he might build upon his ruins. But the hope of unjust men shall perish, #Pr 11:7, Etiam spes valentissimo perit, so some render it, and themselves with it. As Haman had not one to speak for him when the king frowned upon him; so here he hath not one to speak to his heart, or to shore him up, now that he is upon the fall. Those that before took crafty counsel against God’s people, and consulted against his hidden ones, #Ps 83:3, are now at their wits’ end, as seeing themselves taken as wild beasts in a snare, δρασσομενος, #1Co 3:19, "in their own craftiness," yea, they are mad for the sight of their eyes, which that day they should see, #De 28:34.

Came the king’s chamberlains, and hasted to brinq Haman] Heb. and hurried and headlonged in a turbulent manner; for it may be the king and queen tarried for him. Could he have been any way excused, he had no such mind to have gone. For his stomach was full, and what if he should meet Mordecai, the new favourite, there, and see him set above him? But now it is no time to consult further with friends, or cast perils by himself. Harbonah hasteneth him, having first taken notice of the lofty gallows, and (as Josephus saith) asked of one of the servants of the house what it meant, and for whom it was prepared? See #Es 7:9.

Unto the banquet that Esther had prepared] That fatal feast, Ubi manducaret quod apud inferos digereret (August.), where his food in his bowels was turned, it became the gall of asps within him, #Job 20:14. Why then should any saint envy the wicked man his fed bits, his murdering morsels? is not his food sauced, his drink spiced, with the bitter wrath of God? Adonijah’s feast ended in horror; the ears of his guests were filled (because their bellies had prepared deceit, #Job 15:35) with the sound of those trumpets, which at once proclaim Solomon’s triumph and their confusion. Ever after the meal is ended comes the reckoning, but at this banquet of Esther it came before, #Es 7:2. And Haman sped not so well as Caesar Borgia’s nobles, whom he invited to a feast, and after they had well dined, he cut off their heads.

Chapter 7

Ver. 1. So the king and Haman came to the banquet] Heb. To drink, for multorum vivere est bibere; of many, to live is to drink, and profane persons have a proverb, Bibere et sudare est vita Cardiaci. To drink and to sweat is the life of Cardiacus. Such are your chamber champions, whose teeth in a temperate air do beat in their heads at a cup of cold sack and sugar. Belshazzar’s feast days were called σακεαι ημεραι, because he was quaffing in the bowls of the sanctuary, to the honour of Shac or Bacchus (Greg. Posthum.). Little did either he or Haman think, that in the fulness of their sufficiency they should be in such straits, aud that every hand of the troublesome should come upon him; that when they were about to fill their bellies God should cast the fury of his wrath upon them, and rain it upon them while they were drinking, #Job 20:22,23. But this is the portion of a wicked man from God, and the heritage appointed unto him by God, #Job 20:29. Why, then, should any saint be sick of the fret, at the prosperity of the ungodly? Surely as fishes are taken in an evil net, and as birds are caught in a snare, so are such snared in an evil time, when it falleth suddenly upon them, #Ec 9:12. Of Esther’s invitation Haman might have said, as he did of the gifts one sent him,

Munera magna quidem mittit, sed mittit in hamo. (Martial.)

But he knew not yet what evil was toward him; though I doubt not but his conscience (if not altogether dead and dedolent) began by this time to stare him in the face; his friends having already read his destiny.

Ver. 2. And the king said again unto Esther] He was very desirous to know what her suit was; and with thought thereof, as it may seem, could not rest the night before. He pursueth his desires, not a little edged by her delays; neither was he of those lusks, who

Remque aliquam exoptant, intahescuntque relieta.

His love to Esther made him ask again, What is thy petition, and what is thy request? &c. He presseth her to speak out; so doth God his suppliants: "Hitherto ye have asked nothing: ask, that your joy may be full." Pray, that ye may joy; ye are not straitened in me, but in your own bowels; as if no water come by the conduit, it is not because there is none in the spring, but because the pipes are broken. {See Trapp on "Es 5:6"}

Ver. 3. Then Esther the queen, &c.] See #Es 5:7,8. As Abigail her family, and the woman of Abel the city, so doth Esther by her wisdom and humility deliver herself and her people, ducem sequens lucem fidei, a leader leading the light of faith, as one saith of her.

Let my life be given me at my petition] Heb. my soul. See how discreetly she marshalleth her words; setting these two great requests in the head of her petition, which is simplex et non fucata, plain and downright. Truth is like our first parents, most beautiful when naked. Our words in prayer must be neque lecta, neque neglecta, neither curious nor careless; but as the words of petitioners, plain and full and direct to the point. Esther reckoneth herself here among the rest of her poor countrymen, free among the dead, free of that company, and begs for her life and theirs together; because hers was even bound up in theirs. Mortis habet vices quae trahitur vita genuitibus; to live after their death would be a lifeless life; and hence her importunity for both together, since they were in her heart, ad commoriendum et convivendum, if they died she could not live. Good blood will not belie itself. Esther had not showed her kindred and people till now that she must appear for them. See the like in Moses, #Heb 11:25; in Nicodemus, that night-bird; #Joh 7:51, he speaks boldly, and silences the whole company; #Joh 19:39, he boldly beggeth the body of Jesus; neither could he any longer conceal himself. Surely, as Solomon by trial found out the true harlot mother, so doth God by hard times discover the affections of his people. Then, as Joseph could not refrain tears, so nor they the exercise of their faith and charity.

Ver. 4. For we are sold] i.e. Given up wholly into the power of the enemy, as that which a man hath bought with his money, is his own to dispose of. She refers, doubtless, to the sum proffered by Haman, #Es 3:9, not fearing the face of so potent an enemy, nor going behind his back to set him out in his colours; yea, though her discourse could not but somewhat reflect upon the king, who had given Haman his consent.

I, and my people] She makes it a common cause, and saith to her countrymen, as once David did to Abiathar, #1Sa 22:23, or as Charles V said to Julius Pestugius, who complained that he had been much wronged by the duke of Saxony, Have a little patience, thy cause shall be my cause, neither will I sit down till I have seen you some way righted. See #Es 7:3.

To be destroyed, to be slain, and to perish] These were the very words of that bloody decree which she purposely maketh use of, that he might be sensible of what he had consented to, and might see that she complained not without cause. But what a case was Haman in at the hearing of this! and how did he now repent him, but too late, of ever having a hand in so bloody a business! His iniquity was now full, and the bottle of his wickedness, filled up to the brim with those bitter waters, was even about to sink to the bottom. His gallows was finished last night, and now it groaned hard for him, that he might be destroyed, slain, and made to perish.

- Neque enim lex iustior ulla est,

Quam necis artifices arte perire sua.

But if we had been sold for bondmen and bondwomen] Though it had been a hard and sad condition for a queen, especially (which yet was Hecuba’s case and Zenobia’s), yet it would not be grievous to them to sacrifice their liberty to the service of their life: the Gibeonites were glad they might live upon any terms, #Jos 9:24,25. Masters might slay their bondservants, but that was counted a cruelty, and when one did it at Rome, he was amerced by the censor; many times they were manumitted for their good service, and came to great estates.

I had held my tongue] Silence is in some cases a crying sin. Taciturnity, I confess, is sometimes a virtue, but not at all where it tends to the betraying of a good cause, or the detriment of the labouring Church. "For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest," &c., #Isa 62:1. Terentius, that noble general, told Valens, the Arian emperor, that he had abandoned the victory and sent it to the enemy, by his persecuting God’s people, and favouring heretics (Niceph. 1. 11, c. 40). That was an excellent saying of Jerome to Vigilantius, Meam iniuriam patienter tul/i, &c., while the wrong thou didst reached only to myself I took it patiently, but thy wickedness against God I cannot bear with; so was that of Oecolampadius to Servetus (blaming him for his sharpness to the self-same purpose). And, lastly, that of Luther in a letter to his friend Staupicius, Inveniar sane superbus, &c., Let me be accounted proud, peremptory, passionate, or what men please, so that I be not found guilty of a sinful silence when called to speak for God.

Although the enemy could not countervail the king’s damage] q.d. It is not his ten thousand talents, #Es 3:9, nor all that he is worth, and ten more such as he is, that can make up the loss that the king is sure to sustain by the slaughter of the Jews, a people painful and prayerful (this Daxius made high account of, #Ezr 6:16), useful and profitable, careful to maintain good works in St Paul’s sense, #Tit 3:8, that is, such as were noted to exceed and excel others in witty inventions, to be their craftmasters, and faithtul to their trust. Besides, if they be taken away, great damage shall redound to the king’s revenue, by non-payment of toll, tribute, and custom, as those malignants could allege, #Ezr 4:12, a thing that princes usually are very sensible Of. Or if there should be lucrum in arca, money in the box, yet there would be damnum in conscientia, damnation in the conscience, the foul blur of blood guiltiness would lie heavy, both upon the king’s conscience, and his name among all nations. The Vulgate rendereth this text thus, Nunc autem hostis noster est, cuius crudelitas reduadat in regem. And now he is our enemy, whose cruelty reflecteth upon the king. Tremellius thus, Sed non est hostis iste utilis, damnosus est regi; but now this enemy is no way profitable, but to the king disadvantageous. This the king considers not, and the enemy cares not, so that he may serve his own turn, and satisfy his murderous mind.

Ver. 5. Then the king Ahasuerus answered, &c.] It seems he did not yet, by all that Esther had said, understand whom she meant; so high an opinion he had of Haman his minion, the only ornament and bulwark of the empire, the greatest publicola, and most esteemed patriot. The king, therefore, as not thinking him so near at hand, hastily asketh, He said and said (so the Heb. hath it) to the queen.

Who is he, and where is he] Who is that sirrah, he, and where is that sirrah, he? Quis hic ipse, et ubi hic ille? words of utmost indignation and readiness to be revenged; such as were those of Charles V emperor: If that villain were here (speaking of Farnesius, the pope’s general, who had ravished certain ladies) I would kill him with mine own hand; or those of fiery Friar, who, openly in the pulpit at Antwerp, preaching to the people, wished that Luther were there, that he might tear him with his teeth (Paraei Medul. Hist. profan. Erasm. ep. 1. 16, ad obtrectat). But could this king possibly so soon forget what himself had not two months before granted to be done against Esther’s people (which was with his right hand to cut off his left)? or did he not all this while know what countrywoman his beloved Esther was? and might he not expect that the Hamanists should come and take her forcibly from him to execution, by virtue of his own edict, as Daniel’s adversaries had dealt by him, though Darius laboured till the going down of the sun to deliver him, but could not? #Da 6:14; and as Stephen Gardiner and his complices attempted to do by Queen Catharine Parr, had not her husband, Henry VIII, rated them away, and graciously rescued her out of their bloody fingers?

That durst presume in his heart to do so?] Heb. Whose heart hath filled him to do so? Cuius cor persuasit ipsi, so Vatablus. Whose heart hath persuaded him thus to do. The devil had filled Haman’s heart, sitting abrood thereon, and hatching there this horrid plot, #Ac 5:3. But (to do the devil right) Haman had suffered the sun (nay, many suns) to go down upon his wrath, and thereby given place to the devil, #Eph 4:26,27. Nemo sibi de suo palpet (saith an ancient), quisque sibi Satan est; Let no man deceive his own heart, each man is a Satan to himself; and though men bless themselves from having to do with the devil, and spit at his very name, yet they fetch not up their spittle low enough; they spit him out of their mouths, but not out of their hearts, as "being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity," #Ro 1:29. Haman’s heart thus stuffed might well have said to him at the gallows, as the heart of Apollodorus the tyrant seemed to say to him, who dreamed one night that he was flayed by the Scythians, and boiled in a cauldron, and that his heart spake to him out of the kettle, It is I that have drawn thee to all this. Εγω σοι τουτων αιτια. Those in hell cry so surely.

Ver. 6. And Esther said] Now she found her time to strike while the iron was hot; she therefore layeth hold upon the opportunity that God had even thrust into her hand, and laying aside all base fear, pointeth out the enemy present, and painteth him out in his proper colours. A well chosen season, saith one, is the greatest advantage of any action; which as it is seldom found in haste, so it is too often lost in delay. It is not for Queen Esther now to drive off any longer. The negligent spirit cries, Cras, Domine. Tomorrow thou shalt pray for me, said Pharaoh to Moses. Fools are ever futuring, semper victuri, as Seneca hath it, but "a wise man’s heart discerneth both time and judgment," #Ec 8:5. The men of Issachar in David’s days were in great account, because they had understanding of the times to know what Israel ought to do, and when to do it, #1Ch 12:32.

The adversary] Heb. The man adversary, the Lycanthropos, the man of might that distresseth us, angustiator, that is, our calamity; as the people of Rome once, by an elegant solecism, cried out, Calamitas nostra Magnus est Our distress is great, meaning of it Pompey, surnamed Magnus.

And enemy] That is, the utter enemy, that sworn swordman of Satan, the old manslayer, from whom Haman hath drawn this ancient enmity, #Ge 3:15.

Is this wicked Haman] Pessimus iste, such a most wicked one, this homo hominum quantum est, pessimus, homo post homines natos nequissimus, as wicked a man as goes on two legs, Bipedum nequissimus, a merum scelus, a man made up of mischief, a very breathing devil. Cicero telleth of one Tubulus, who was praetor a little before his time, so wicked a wretch, ut eius nomen non hominis sed vitii esse videretur, that his name seemed to be, not the name of a man, but of vice itself. And Josephus saith of Antipater, that his life was a very mystery of iniquity, Κακιας μυστηριον. Think the same of Haman, so portentously, so peerlessly wicked and malicious, that Esther can find no word bad enough for him, unless it be Harang, that naughtiest of all naughts; as St Paul could call sin no worse than by its own name, sinful sin, exceeding sinful, #Ro 7:13. Tiberius was rightly characterized by his tutor Theodorus Gadareus, dirt kned with blood. Πηλος αιματι πεφυραμενος. Haman was such another, if not worse, and now he hears of it; for never till now did the man adversary hear his true title. Before some had styled him noble, others great; some magnificent, and some perhaps virtuous; only Esther gives him his own, wicked Haman. Ill deserving greatness doth in vain promise to itself a perpetuity of applause. There will be those that will deal plainly, and call a spade a spade. Thus Jeremiah dealt with Jehoiakim, and Ezekiel with Zedekiah, whom he calleth naught and polluted. Go, tell that fox, saith our Saviour, concerning Herod; and God shall smite thee, thou whited wall, saith Paul to Ananias. But what a courage had Esther to speak thus to the king, and of his favourite, and before his face! This was the work of her faith, and the fruit of her prayer.

Then Haman was afraid before the king and the queen] He was amazed and amated, troubled and terrified.

Obstupuit, steteruntque comae, vox faucibus haesit (Virg.).

In the fulness of his sufficiency he fell into straits, #Job 20:22. So that being convinced in his own conscience that the queen’s accusation was very true, and that the king knew it to be so, he had nothing to say for himself, he was even gagged, as it were, or muzzled, as #Mt 22:12,13, according to that of David, #Ps 63:11, "the mouth of them that speak lies shall be stopped." And again, #Ps 12:3, The Lord shall cut off lying lips, and the tongue that speaketh proud things. Here we see how suddenly wicked ones may be cast down upon the discovery of their wickedness, in the height of their pride, in the ruff of their jollity, as was Nebuchadnezzar, Belshazzar, Herod, Haman. Surely as thunder commonly is heard when the sky seemeth most clear; so this man saw himself enveloped in a storm in one of the fairest days that ever befell him.

Ver. 7. And the king arising from the banquet of wine in his wrath] As not able to abide the sight of such a wretch, he flings away in a chafe. This wrath of the king was to Haman a messenger of death; and so he apprehended it, as appears by that which followeth. Ashamed the king was, and vexed, that his favour and power had been so much abused, to the hazarding of the queen’s life, and the taking away of the lives of so many innocents. It troubled him also to consider how he had lost his love upon so unworthy a wretch, and trusted him with his secrets whom now he findeth treacherous, and all for his own ends. This king should first have fallen out with himself for his rashness, and then have said, as Alphonsus, that renowned king, did in a speech to the pope’s ambassadors; he professed that he did not so much wonder at his courtiers’ ingratitude to him, who had raised sundry of them from mean to great estates, as at his own to God. This one consideration would have cooled him better than the repeating of the Greek alphabet, or his taking a turn in the palace garden, before he passed sentence upon the delinquent. Rex amici memor, paulisper cunctatur, deliberandique gratia modicum secessit, saith Severus; that is, the king, mindful of the friendship that had been between him and Haman, maketh a pause, and retireth for a while, that he may deliberate with himself what to do. If these were the reasons, it was a piece of prudence in the king, for anger is known to be an evil counsellor, and as smoke in a man’s eyes hindereth his sight, so doth rash anger the use of reason. Hence wise men have refrained the act when angry. Plutarch telleth of one Architas, that displeased with his servants for their sloth, he flung from them, saying, Valete, quoniam vobis irascor Farewell, for I am angry with you, and may not therefore meddle with you. Vapulares, nisi irascerer, I would pay thee, but that I am displeased at thee, said Plato to a servant of his. And of Alphonsus, king of Arragon, it is reported, that vexed at his cupbearer’s stubbornness, he drew his dagger and ran after him; but before he came at him he threw away his dagger, ne iam prehensum iratus feriret, lest he should catch him and kill him in the heat of his anger (Val. Max. Christ. 1. 5, c. 20). This was better than Saul’s casting a javelin at Jonathan, Alexander’s killing of his friend Clitus and others in his drink, Herod’s commanding the keepers of the prison to execution, #Ac 12:19. Whether Ahasuerus went into the garden (as Jonathan took his weapons and went into the field) to divert and mitigate his anger is uncertain. Possibly he might do that to edge and increase it. Of Tiberius it is said, that the more he meditated revenge the more did time and delay sharpen it; and the farther off he threatened, the heavier the stroke fell: Lentus in meditando tristioribus dictis atrocia facta coniungebat (Tacit.). Most certain it is, that Haman got little by the king’s going into the garden; for upon his return he was the more enraged, Nempe impiis omnia ad malum cooperantur, saith Lavater, to the wicked all things work together for the worse.

And Haman stood up to make request for his life] See what a strange turn of things here was all upon the sudden. He that was bowed unto by all men, is now upon his knees before a woman. He that was erst the professed enemy of the Jews, is suppliant to a Jewess. He that had contrived the death of that whole people, is now begging for his own life. He that had provided a gallows for Mordecai, fears nothing more now than that himself shall be hanged on it.

Discite iustitiam moniti, et non temnere sanctos.

Haman hoped that Esther would have interceded for him to the king, but there was little reason for it: a drowning man will catch hold on any twig. Esther knew him too well to befriend him so far. Let him have judgment without mercy, thinks she, who showed no mercy.

Quisquam nec ipsum supplicem,

Quamvis iacentem sublevet. Psal. cix.

Let him lie for me, and die according to his deserts. "A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him," #Pr 28:17; to mediate for such a one is no mercy; neither is it any alms deed, as we say; for, save a rogue from the gallows, and he will cut your throat if he can, as the proverb hath it, and experience hath confirmed it. Magnentius slew Constans, the emperor, A. D. 337, who had formerly saved his life from the soldiers’ fury. Parry, the traitor, offered the like to Queen Elizabeth, who had pardoned him after that he had been condemned to die for burglary. Michael Balbus slew his master, Leo Armenius, the emperor, that same night that he had pardoned him, and released him out of prison. Those that are habituated and hardened in wickedness will not be mollified or mended by any kindness that is shown them.

For he saw that there was evil determined against him] Vidit quod completum esset malum, rem ad restim rediisse, he perceived himself to be altogether in as ill a condition as Judge Belknap in Richard II’s time, who said there wanted but a hurdle, a horse, and a halter to have him to the place where he might have his due; where he might wear a Tyburn-tippet, as father Latimer afterwards phraseth it.

Ver. 8. Then the king returned out of the palace garden] Where he had either increased his choler, and cast on more fuel by plodding, or, as some think, strove to digest it, as horses do by biting on the bit.

Ut fragilis glacies occidit ira mora.

Unto the house of the banquet of wine] Called also by the Hebrew, Bethmittoth, the house of beds, triclinium; because at beds they used to sit, as we do at tables, to eat and drink. See #Es 1:6.

And Haman was fallen upon the bed whereon Esther was] He had stood up before (for he saw the queen took no felicity in his company) to make request for his life, which now was in suspense; here he falls down, either as swooning, or supplicating at the queen’s feet, to beg her favour. But she very well knew that there is both a cruel mercy and a pious cruelty, and that although the sword of justice should be furbished with the oil of mercy, yet there are cases (and this was one) wherein severity ought to cast the scale; when there is no hope of curing, men must fall to cutting, Immedicabile vulnus, &c.

Then said the king, Will he force the queen also] Haman had little mind of any such matter, as being now in the hands of the king of terrors, and ready to be devoured by the firstborn of death, as Bildad hath it, #Job 18:13. But the angry king was willing to misinterpret him, and to take all things at the worst. It is an easy matter to find a club for a dog, to pick a quarrel where men intend a mischief. Ahasuerus was not unwilling to misconstrue the posture of Haman’s body, while prostrate, he spread his arms in a vehement imploration up to the queen’s bed. How oft might he have done so, and more, while he was in favour, uncensured? Actions are not the same when the man alters. Men either judge or not judge, as their passions and affections carry them. See this #Ac 23:9. Before Paul had reveal himself to be a Pharisee, This man is not worthy to live, said they; but when he had cried out in the council, I am a Pharisee, the son of a Pharisee, oh how finely do they mince the matter! Perhaps an angel hath revealed it to him, &c. Paul was an honest man then.

Impedit ira animum, ne possit cernere verum.

But though the king were unjust in judging thus amiss of Haman, yet God was righteous in measuring to him as he had meted to others, by belying and slandering so many innocents as he had designed to destruction. The devil was, and still is, first a liar, and then a murderer, he cannot murder without slandering first. But God loves to retaliate and proportion device to device, #Mic 2:1,3, frowardness to frowardness, #Ps 18:26, spoiling to spoiling, #Isa 33:1, tribulation to them that trouble his people, #2Th 1:6.

As the word went out of the king’s mouth] Either the former words, or else some words of command not here related, such as are Corripite, velate vultum, Take him away, cover his face. And this word was to Haman the messenger of death, driving him from the light into darkness, and chasing him out of the world, #Job 18:18. Nay, worse. That Book of Job elegantly sets forth the misery of a wicked man dying, under the notion of one not only driven out of the light by devils, where he shall see nothing but his tormentors, but also made to stand upon snares or gins with iron teeth, ready to strike up and grind him to pieces, having gall poured down to his belly, with an instrument raking in his bowels, and the pains of a travailing woman upon him, and a hideous noise of horror in his ears, and a great giant with a spear running upon his neck, and a flame burning upon him round about, &c., and yet all this to hell itself is but as a prick with a pin, or a flea biting, #Job 18:18 20:15,24 15:20,21,26,30.

They covered Haman’s face] In token of his irrevocable condition. See #Job 9:24 Isa 22:17. The Turks cast a black gown upon such, as they sit at supper with the Great Turk, and presently strangle them. Many of their viziers or greatest favourites die in this sort, which makes them use this proverb, He that is greatest in office is but a statue of glass. Plutarch wittily compareth great men to counters, which now stand for a thousand pounds, and anon for a farthing.— Sic transit gloria mundi. so passes the glory of the world.

Quem dies veniens vidit superbum,

Hunc dies abiens vidit iacentem.

Haman, for instance, and so Sejanus; the same senators who accompanied him to the senate, conducted him to prison; they which sacrificed unto him as to their god, which kneeled down to adore him, scoffed at him, seeing him dragged from the temple to the jail, from supreme honour to extreme ignominy, Ludit in humanis divina potentia rebus (Pertinax Imp. fortunae pila dictus est). One reason why the king flung out of the room, and went into the palace garden, might be because he could not endure the sight of Haman any more. Wherefore upon his return they instantly covered his face. Some say the manner was, that when the king of Persia was most highly offended with any man, his face was immediately covered, to show that he was unworthy to see the sun, whom they counted their god; or to be an eye-sore to the displeased king, Tanquam indignus qui regem oculis usurparet just as great an indignity ro see the king with their eyes. (Drus.). Among the Romans it was, Maiestas laesa si exeunti Proconsuli meretrix non summovetur, high treason for any strumpet to stand in the proconsuls way, whenever he came abroad. The statues of the gods were transported or covered in those places where any punishment was inflicted. That in Cicero and Livy is well known, I lictor colliga manus, caput abnubito, arbori infelici suspendito, Go, hangman, bind his hands, cover his face, hang him on the gallow-tree. This was their condemnatory sentence.

Ver. 9. And Harbonah, one of the king’s chamberlains, &c.] See #Es 6:14. {See Trapp on "Es 6:14"}

Said before the king] Not a man opens his mouth to speak for Haman, but all against him. Had the cause been better, thus it would have been. Every cur is ready to fall upon the dog that he seeth worried; every man ready to pull a branch from the tree that is falling (δρυος πεσουσης πας ανηρ ξυλευεται). Cromwell had experience of this when once he fell into displeasure, by speaking against the king’s match with Lady Catherine Howard, in defence of Queen Anne, of Cleve, and discharge of his conscience, for the which he suffered death, Stephen Gardiner being the chief engineer. Had Haman’s cause been like his, albeit he had found as few friends to intercede for him as Cromwell, yet he might have died with as much comfort as he did. But he died more like to the Lord Hungerford, of Hatesby, who was beheaded together with the noble Cromwell, but neither so Christianly suffering, nor so quietly dying for his offence committed against nature, viz. buggery. (sodemy?) Cromwell exhorted him to repent, and promised him mercy from God; but his heart was hardened, and so was this wicked Haman’s. God, therefore, justly set off all hearts from him in his greatest necessity; and now, to add to his misery, brings another of his foul sins to light, that he might the more condignly be cut off.

Behold also the gallows, fifty cubits high] See #Es 5:14. This the queen knew not of when she petitioned against Haman. But now they all hear of it, for Haman’s utter confusion.

Which he had prepared for Mordecai] At a time when the king had done him greatest honour, as preserver and near ally by marriage, as now it appeared. This must needs reflect upon the king, and be a reproach to him. Besides, the king looked upon him as one that went about either to throttle the queen (as some understand the words, #Es 7:8), or to ravish her; and this was just upon him, say some interpreters, eo quo aliis virginibus et matronis vini intulisset, because it was common with him to ravish other maids and matrons, and hence the king’s suspicion and charge, whereof before.

Who had spoken good for the king] All is now for Mordecai, but not a word for Haman; the rising sun shall be sure to be adored. And the contrary, Sejanus’s friends showed themselves most passionate against him when once the emperor frowned upon him, saying, that if Caesar had clemency, he ought to reserve it for men, and not use it towards monsters. This is courtiers’ custom, ad quamlibet auram sese inclinare, to shift their sails to the sitting of every wind, to comply with the king which way soever he inclineth. It is better, therefore, to put trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes, #Ps 118:8,9. If Harbonah spake this out in hatred of Haman’s insolence, and in favour of Mordecai’s innocence and loyalty, he deserved commendation. However, God’s holy hand was in it for the good of his people and overthrow of their enemy; and little did this night-sprung-mushroom Haman (that sucked the earth’s fatness from far better plants than himself) take notice till now of the many hands ready to pluck him up by the roots, when the season should serve to clear the land of such weeds.

Standeth in the house of Haman] Or, by the house of Haman, that he might feed his eyes with that delightful sight, and cry out, as Hannibal did when he saw a ditch filled with man’s blood, O iucundum spectaculum, O pleasant spectacle. The story of that king of France is well known, who vowed to see a certain martyr executed; but before that could be done had his eye put out at a joust, whereof not long after also he died. And that of Sir Ralph Ellerker, governor of Calais in King Henry VIII’s time, who, at the death of Adam Damlip, martyr, called to the executioner, saying, Dispatch the knave, have done, I will not away before I see the traitor’s heart out. But shortly after, in a skirmish between the French and us at Bullen, this knight was not only slain among others, but stripped, dismembered, and his heart ripped out, and so left a terrible example, saith Mr Fox, of God’s justice to all bloody and merciless men. "Thou shouldest not have looked," &c., #Ob 12. See the note there.

Then the king said, Hang him thereon] The kings of Persia had absolute and unquestionable power to do whatsoever they wished, Quicquid libuit, licuit. All their subjects, except their queens, were no better than their slaves: whom they would they slew, and whom they would they kept alive; whom they would they set up, and whom they would they put down, #Da 5:19. Haman is here, without order of law, more than the king’s command, adjudged to be hanged. The truth is, it was a clear case, and the malefactor was self condemned; hang him, therefore, saith the king; a short and just sentence, and soon executed.

10. So they hanged Haman on the gallows] Heb. tree. Neither hanged they him only to death; but crucified or nailed his dead body to the tree, for greater ignominy. So some gather from #Es 8:5. The Septuagint also render it, So they crucified him. And here hanged the greatness of Haman, who now is fallen from the palace to the gallows, from the highest stage of honour to the lowest stair of disgrace, and lies wrapped up in the sheet of perpetual infamy. "So let all thine enemies perish, O Lord," &c. A like end befell Bonosus, the drunken emperor; Amasis, that insolent king of Egypt; Joan, that libidinous queen of Naples; our Roger Mortimer, that troubler of the realm, hanged at Tyburn; Oliver, that proud prefect, advanced to highest honours and offices by Louis, king of France, but hanged up by his son and successor upon a new and large gallows, set up for the purpose, and not without his desert. High places are not more uneasy than slippery. Even height itself maketh men’s brains to swim, and when they fall they come down with a poise.

That he had prepared for Mordecai] Josephus hath here a very good note: Undo mihi contigit mirari nomen Dei, et sapientiam et iustitiam eius agnoscere, &c., I cannot but admire the Lord’s wisdom, and acknowledge his justice, in that he not only punished him for his malice to the Church, but by turning his own mischief upon himself, hath made him an example to all posterity, hanging him up in gibbets, that others may take warning. The like the Lord did by Adonibezek, Pharaoh, Goliath, Ahithophel, Absalom, Sennacherib, Maxentius, Valerianus, &c.

Quam bene dispositum terris, ut dignus iniqui

Fructus consilii primis authoribus instet, &c.

See those sacred similes to the same sense, #Ec 10:8,9 Pr 26:27 Ps 7:16, &c., and beware of making a match with mischief, lest ye have your belly full thereof, ος εν αυτω κακα τευχει ανηρ αλλω κακα τευχων (Hesiod). He that conceiveth with guile, shall (though he grow never so big) bring forth nothing but vanity and worse, #Job 15:35. As he hath sown the wind, so he shall reap the whirlwind, #Ho 8:6. {See Trapp on "Ho 8:6"} Diaboli servus et satelles praecipuus erat Haman, Haman was a servant of the devil and an accomplice in particular, saith Rupertus. Haman was a main stickler for the devil, who had paid him accordingly: the wages of sin is death, and it may well be feared that Haman was killed with death, as Jezebel’s children were, #Re 2:23. Fuit enim homo dinae feritatis planeque αθεος, for he was a most cruel wretch, and a plain atheist. I shall shut up the story of his life as Ambrose doth that of Ahab and Jezebel’s fearful end: Fuge ergo, dives eiusmodi exitum, &c. Tremble at such ends, and be careful to avoid them. Such ends ye shall easily avoid if ye carefully flee such like foul and flagitious practices.

Then was the king’s wrath pacified] Harbonah had helped to kindle it, #Es 7:9, and by executing Haman, whom he had accused, he now helpeth to quench it. For it was not unusual of old, that men of greatest rank and quality should execute malefactors; as Gideon did Zeba and Zalmunnah; as Samuel did Agag; as Benaiah did Adonijah, Joab, and Shimei, by the command of Solomon, Sententiam ocyus dicto exequuntur oculici (Merl.). The holy angels delight in such an office, as at Sodom, and in Sennacherib’s army; and how active shall they be at the last day, but chiefly against such as walk after the flesh in the lust of uncleanness, and despise government, #2Pe 2:10. So shall God’s wrath be pacified, as once it was at the time when Phineas, the high priest, had done execution upon that unclean couple. The saints have another way of pacifying him, of preventing his judgments, and disarming his indignation; and that is by remembering their sins, and being confounded in his presence, never opening their mouths any more, #Eze 16:63, unless it be in a humble confession, which is the Christian’s best apology, as the apostle calleth it, #2Co 7:11. This will quiet God’s Spirit (as the phrase is, #Zec 6:8), and cause him to say, as #Job 33:24, I have found a reconciliation. Surely, if we judge ourselves, he will not judge us, #1Co 11:31. God shall be prevented, and the accuser of the brethren put out of office; our Hamans also shall be hanged up before the sun, our sturdy corruptions crucified, and the Lord shall as little repent him of any good he hath done us as Ahasuerus did of gratifying his wife Esther, and kinsman Mordecai; who were now all the doers, seeking the wealth of Israel, and speaking peace to that whole people, as appeareth in the following chapters. As for the king, he never so much as once lamented the loss of Haman, nor said se properantius quam prudentius egisse, that he had been more hasty than wise in doing him to death; but was very well pleased with what he had done; his wrath rested, saith the text, as the sea doth in a calm; it lay and slept, as the word signifieth; for anger is an eager desire of revenge, and rendereth a man restless till that be done, Ira est libido puniendi eius qui videtur laesisse iniuria (Cicero).

Chapter 8

Ver. 1. On that day] This was a festival and a good day, as #Es 8:17, albo lapillo notandus, for the many signal mercies that thereon came in together, viz. Esther’s petition granted, Haman hanged, Mordecai advanced, the proscribed Jews relieved, &c. As crosses seldom come single ( Catenata piorum crux), but trooping together commonly, and treading upon the heels of one another, like Job’s messengers, #Jas 1:2; so do blessings from God: there is oft a continued series, a concatenation; there comes a troop, as she said, when her son Gad came, #Ge 30:11. God is rich in mercy, #Ro 10:12. Neither are we at any time constrained in him, but in our own heart.

Did the king Ahasuerus give] For into the king’s hands was all Haman’s estate forfeited. The Turks have a proverb, He that is greatest in office is but a statue of glass. Few of their viziers die in their beds, but are cut off at a short warning, and all they have is confiscated.

The house of Haman] i.e. His goods and chattels, all that glory of his riches, whereof he had so greatly boasted, #Es 5:11, and which he had been so many years heaping and hoarding. Nem0 confidat nimium secundis.

The Jews’ enemy] It is ill being the Church’s enemy: she hath a champion that will stick to her, #Isa 37:23, so that her enemies shall all be found liars unto her, #De 33:29. Let them read their destiny in that cup of trembling, burdensome stone, hearth of fire, mentioned #Zec 12:2,3,6, and hear the Church’s motto, Nemo me impune lacessit; no one provokes me with impunity, there cannot be a greater folly than to be her enemy, for she conquereth even when conquered; as Christ overcame as well by patience as by power, Victa tamen vinces, eversaque Troia resurges.

Unto Esther the queen] So making good that of Solomon, #Pr 13:22. The wealth of the sinner is laid up for the just. See #Job 27:16,17. Thus was that of the Canaanites for the Israelites, of Nabal for David, of the former tyrants and persecutors, for Constantine the Great, to whom the good God (saith Austin, De C. D. 1. v. c. 25) gave so much worldly wealth, quantas optare nullus auderet, as no man could ever have wished. That Haman was exceeding rich, appeareth by that large offer of his, #Es 3:9; who can tell but that he might have as much as Pope John XXII, in whose coffers were found by his heirs two hundred and fifty tons of gold, as Petrarch reporteth.

And Mordecai came before the king] As his continual attendant and special favourite, his cousin and counsellor; perhaps one of the seven mentioned #Es 1:14. He that hitherto sat as a servant before the king’s gate is now grown so great a man all upon the sudden. It is the Lord that thus raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory, #1Sa 2:8. Promotion cometh neither from the east, west, nor south (where the warm sunshine is), but God is the judge, he putteth down one, and setteth up another, #Ps 75:6,7. He advanced Jovinian and Valentinian, men of low birth, to the empire. In the year of grace 518 Justinus was first a swine herd, then a herdsman, then a carpenter, then a soldier, and lastly an emperor. Cromwell, a smith’s son of Putney or thereabouts (whose mother married after to a sheerman), what a great man grew he here to be in King Henry VIII’s time? Virtue exalteth the meanest, when villany tumbleth down the noblest.

For Esther had told what he was unto her] viz. Her first cousin and foster father, her friend that was as her own soul, as Moses phraseth it, #De 13:6, and preferreth him before brother, son, daughter, wife. His relation to Esther was as a stirrup to help him into the saddle of highest preferment.

Ver. 2. And the king took off his ring] As a sign of intimate friendship, and a bond of strictest league of love. That this was usual among the Persians, is testified by Alexander. {ab Alexandro, Lib. i. c. 26.} Of Alexander the Great it is told, that when he died he left his ring to his dearest friend Perdiccas, but his dominions, τω κρατιστω, to the worthiest. This set up competitors, and bred much trouble. Ahasuerus knew that a worthier than Mordecai he could not easily find, and therefore besides that momentary honour he had newly done him, #Es 6:10, he now not only by this ring admitteth him into nearest friendship, but, as some think, advanceth him to be keeper of the seal, and lord chancellor of all the empire.

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

And gave it unto Mordecai] Acknowledging thereby his error in promoting so unworthy a man before; whom having punished for his deserts, he here pitcheth upon a better. En Imperatorem valde terribilem nec minus clementem, Behold the very emperor terrible and very little mercy, as Frederick, the elector of Saxony, said of Charles V. Let Ahasuerus be what he wishes, Almighty God is in this text set forth as bountiful to his people, and terrible to his enemies. See #Ps 34:15,16.

And Esther set Mordecai over the house of Haman] As her chief steward, to see that everything went right, and were put to the best. Haman’s sons lived some months after this, but were outed of all. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed, #Pr 20:21. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor, #Pr 23:8. God will provide him both an executor and an overseer, as here he did Haman.

Ver. 3. And Esther spake yet again] Having sped so well before, she is encouraged to speak yet again. Heb. She added to speak before the king, Nec his contenta Esther (Vulg.). She had a further request, and having had so free access, and so good success, she takes the boldness to commence it. We should do so when we come before God. Prayer should be multiplied like those arrows of deliverance, #2Ki 13:18, and our suits reinforced while we speak yet again; as Abraham did in his intercession for Sodom. See, for our encouragement, that fourfold comfortable, yet again uttered by the Lord, #Zec 1:17.

And fell down at his feet] This was a more humble posture than yet she had used; importing her lowly mind and most earnest desire, whereunto she added tears, these effectual orators (— Nam lachrymae pondera vocis habent) that prevail with the hardest hearts many times, and alter the strongest resolutions. Hereof we have an instance in our chronicles, which, because it somewhat suiteth with the case in this text, I will here relate: King Edward III, laying siege to Calais, they desired parley, and had this final sentence, that six of the chief burgesses should be sent to the king, bareheaded, barefooted, in their shirts, with halters about their necks, the keys of the town and castle in their hands, and submit themselves to the king’s will; for the residue he was content to take to mercy. Those came, and the king commands them presently to be carried to execution, and would not on any suit be diverted, in regard, as he said of his oath, till the queen, great with child, fell on her knees before him, and with tears obtained their pardon, and had them given unto her. Nescit Antipater? said Alexander the Great. Knoweth not Antipater that one tear of my mother Olympias can easily wash off all his accusations of her to me?

To put away the mischief of Haman the Agagite] She doth not say to reverse the bloody decree of the king of Persia, for this might have irritated that waspish prince, and made him to have rejected her request as unreasonable, impossible. She therefore useth a great deal of commendable prudence ("I wisdom dwell with prudence, and find out knowledge of witty inventions," #Pr 8:12), and picks out her best time, that she may set her words upon the wheels, as Solomon hath it, #Pr 25:11, and utter right words that may be forcible, #Job 6:25. Such another was Abigail, the woman of Tekoah, and the matron of Abel.

And his device that he had devised against the Jews] All the blame is laid upon Haman, who was indeed a man of wicked devices, and had taken counsel, both crafty and cruel, against God’s people. Him, therefore, she maketh the only author and actor in this business, not once mentioning the king, who yet had ratified the decree, but, by his late dealing with Haman, had sufficiently testified his utter dislike of his own act therein, and cried, Had I wist! ουκ ωμην.

Ver. 4. Then the king held out the golden sceptre] It appeareth by this, that she once more put her life in her hand; hazarding it for her people’s safety (as Arsinoe interposed her own body between her children and the murderers sent to slay them), and so performing her promise made to Mordecai, #Es 4:16. God’s children are all such as will not lie, #Isa 63:8; if they swear to their hurt, yet they dare not change, #Ps 15:4, dare not say and unsay, #2Co 1:18,19. Of many promises it may be said, as Tertullian doth to the peacock, that they are all in changeable colours; as often changed as moved. Holy Esther was none such; no more was that blessed martyr of Jesus Christ, Mr Hawkes, when in the flames remembering his promise to certain friends (to give them a sign whether the rage of the pain were tolerable), be reached up his hands burning on a light fire, and clapped them over his head three times together, to the great astonishment of the beholders, but especially to them who understood the matter.

So Esther arose, and stood before the king] Experience had bred confidence. They likewise that humble themselves under the mighty hand of God shall be exalted in due time, #1Pe 5:6. And as the lower the ebb the higher will be the tide; so the lower we descend in humiliation, the higher shall we ascend in exaltation.

Ver. 5. And said, If it please the king] See #Es 5:8. Thus, when we pray to God, we must take unto us words, and speak in a low language, as broken men. The poor speaketh supplications, #Pr 19:28.

And the thing seem right before the king] She taketh not upon her to prescribe, but is willing to subscribe to the king’s good pleasure. Let us do so to the only wise God. #Joh 2:8, the mother of Christ doth not too earnestly in words press him to do that she desired, but only lays open the case, They have no wine, referring all to his discretion; so ought we in our prayers for temporal things. Socrates taught his scholars to ask no more of God but this, that he would do them good; but how, and how much, they should leave that to him, as best understanding what is best and fittest for us. Those in the Gospel that would needs be at a certainty, and bargain with the Master of the vineyard for a penny a day, when they had their penny, they went grumbling away, that it was but a penny, #Mt 20:10-12.

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

Let it be written to reverse the letter] She did not request to rule the whole empire for three days, as Semiramis once did; nor to set Persepolis on fire, as Alexander the Great did, at the motion of his concubine; but that the king her husband would revoke and rescind the letters of Haman’s device, that he would by new letters correct and over-rule (as the Vulgate Latin hath it) those formerly devised by Haman, that he would antiquate and abolish the plots and projects of that wicked man. And albeit this request of hers might seem to some uncivil and overly bold; yet in a case of such great consequence, wherein the glory of God, the preservation of his people, and the honour, of the king were so much concerned, she doubteth not to present and prosecute it. Hinc igitur satis est conspicua Esterae sancta audacia, therefore this is enough holy boldness in the eyes of Esther, saith an interpreter; such as was also that of Cranmer in the parliament house, when the Six Articles were in agitation; and that of George, marquis of Brandenburg, who professed at the imperial diet at Ausburg, Malle se flexis ibi coram Caesare genibus, speculatori cervicem feriendam statim praebere, that he would rather lose his head presently there in the presence of the emperor, than to yield his assent to the Popish Interim (Scultet. Annal.).

Ver. 6. For how can I endure to see the evil, &c.] She had her life already given her at her petition; but unless she might have her people at her request, who were sold as well as herself, to be destroyed, to be slain, and to perish, #Es 7:3,4, her life would be unto her a joyless, that is, a lifeless life, Mortis enim habet vices quae trahitur vita gemitibus. It is rather a death than a life that is spent in heaviness and horror. And this would be Esther’s case if her people should be massacred, as was designed and decreed; such was her holy sympathy and endeared affection to her countrymen and fellow citizens of heaven, that she could not live to behold such a sad and bloody spectacle:

Absit ut excisa possim super vivere Troia,

said Anchises to his son Æneas, that would have saved his life in that common destruction of his country: Far be it from me to outlive Troy. Curtius telleth us, that Alexander the Great, when he was extremely thirsty, and had water offered to him, he would not receive it, but put it by with this brave speech, Nec solus bibere sustineo, nec tam exiguum dividere omnibus possum, There is not enough for all my soldiers to share with me, and to drink it alone I cannot find in my heart, I will never do it. Compare herewith this speech of Esther, and you will find it far the better, as being full of those precious graces (whereunto Alexander was a perfect stranger), humility, prudence, faith, zeal toward God, and ardent love toward his people. Oh how great is the number of those today (saith Lavater here), qui ne micam Spiritus Estherae habent, who have not the least parcel of Esther’s spirit, but are all for themselves, and for their own interests!

Or how can I endure to see] Heb. Quomodo potero et videbo? How can I? and shall I see? how should I do otherwise than sink at the sight (as she did in the Roman History, when her son was butchered; and as the Virgin Mary felt a sword at her heart when she beheld Christ crucified, #Lu 2:35). Melancthon said, that good Oecolampadius died of grief for the Church’s calamities. Nehemiah was heart sick for the breaches of Joseph, #Neh 2:3 Am 6:6. Moses wished himself expunged, and Paul accursed, rather than it should go ill with God’s people.

Ver. 7. Then the king Ahasuerus said unto Esther, &c.] Here Haman’s letters of Mark are reversed by Ahasuerus, whose answer to Esther is full of gentleness and sweetness; but yet such as discovereth a mind perplexed, and cast into straits, as princes eftsoons are by the subtilties and malice of wicked counsellors, #Da 6:15, so that they cannot do as they would, unless they will bring all into a combustion; though usually where the word of a king is there is power, #Ec 7:4; and the old lord treasurer, Burleigh, was wont to say, that he knew not what an act of parliament could not do in England; and King James, in his speech in the Star chamber, A.D. 1616, said as much.

Behold, I have given Esther the house of Haman] i.e. I have done somewhat toward the performance of my promise made to Esther, #Es 7:2, and more I am willing to do, only I must observe good order, and do things with discretion. Behold, I give you potestatem plenariam et omnimodam, all the power I have, that therewith you may help yourselves, only my former decree I cannot reverse, but I shall stir up great garboils in the kingdom. Josephus indeed telleth us, that Ahasuerus did retract the edict procured by Haman, and further, gave power to the Jews, that if any withstood the king’s will herein they should kill them, &c. But we are not bound to believe him in all things; as neither Herodotus, Livy, nor any of the historians (the sacred always excepted), for Vopiscus, who was one of them, confesseth, neminem historicorum non aliquid esse mentiturn, that there is none of them that hath not taken liberty to lie more or less (in Vita Aureliani), and it is manifest that Josephus’s manner is to recite what he thinks likely to have been done, and what is fit to be written of such a business. Baronius annales facit non scribit, saith one: think the same of Josephus, he rather maketh a history, sometimes, than writeth it. And therefore that is but a sorry excuse that the Papists make for their sacrilegious forbidding the people to read the Scriptures, when they refer them to Josephus, as having the history of the Bible more largely and plainly described.

Because he laid his hand upon the Jews] He did it because he designed it. Like as Balak also arose and fought with Israel, #Jos 24:9, and yet the story saith nothing so. But that is in Scripture said to be done that is intended or attempted. And this the heathen also saw by the dim light of nature. Hence that of Seneca, Fecit quisque quantum voluit. He made anyone as great as he wished. And another saith,

Quae quia non licuit, non facit, illa facit.

Polybius attributeth the death of Antiochus to his sacrilege only in his purpose and will. This Josephus thinks could not be, sc. that a man having a purpose only to sin should be punished by God for it. Hence he derideth Polybius for the forecited censure; but he had no cause so to do, for the heathens herein exceeded the Pharisees, who held thought free, and Josephus was soured with their leaven.

Ver. 8. Write ye also for the Jews] Here was one syngram, or authoritative writing, crossing another. What could the people think of this, but that crowns have their cares, and it were a wonder if great persons, in the multitude of their distractions, should not let fall some incongruities. We must not think, saith Lavater here, if princes or states command things different from one another, that it proceedeth from lightness of mind; but that they make laws and set forth edicts according to the state and necessity of the times, and as the public good requireth. In the beginning of Queen Elizabeth’s reign here (when men’s minds differed concerning religion, and reformation could not safely be wrought at once) it was by one and the same proclamation commanded, that no man should speak irreverently of the sacrament of the altar, and both kinds were permitted in the administration. Religion was changed without commotion by degrees; after that the Romish superstition had stood a whole month and more, after the death of Queen Mary, as afore. The sacrifice of the mass was not abolished till half a year later; nor images cast out of churches till two months after that. Here, then, let St James’s counsel take place. "Be swift to hear, slow to speak"; to speak evil of governors when they answer not our expectations, but seem to command contradictories. There are certain Arcana imperil, secrets of state, that most men understand not; and must therefore dedicate them to victory, as the Romans did that lake the depth whereof they could not fathom nor find out. Besides, we must know that there will be faults so long as there be men, and faults will slip between the best men’s fingers; as Bishop Jewel was wont to say. And as we endure with patience a barren year if it happen, and unseasonable weather; so must we tolerate the imperfections of rulers, and quietly expect either reformation or alteration.

As it liketh you] Having been so lately deceived in Haman, and by him miscarried to the ratifying of that bloody edict, he will no more trust his own judgment, but refers the managing of the Jews’ deliverance (which now he greatly desired) to their prudence, discretion, and faithfulness. Few kings would have yielded to have retracted, lest they should thereby seem light and inconstant, and confess themselves to have been in an error. Hence, right or wrong, their laws must stand; and if any demand a reason, Sic volo, sic iubeo, So I wish, so I order, must stop his mouth; and Quod ego volo pro Canone sit, Let my will be your reason and rule, as Constantius said to the orthodox bishops, refusing to communicate with the Arians. But God, who tameth the fiercest creatures, had, for his poor people’s sake, brought Ahasuerus to a better bent; so that rather than contract the stain and sting of such barbarous cruelty, he will run the hazard of being accounted inconstant; and not care though a Retraxit Retraction be entered against him; as is usually against the plaintiff when he cometh into the court where his plea is, and saith he will not proceed.

In the king’s name, and seal it with the king’s ring] He was well persuaded of their fidelity, piety, and prudence. Otherwise it had been too great a weakness in this prince (who had been so lately abused by Haman) to have trusted his whole power in the hands of strangers. But natural conscience cannot but stoop to the image of God, wheresoever it meeteth therewith, and have high thoughts of such, as Pharaoh had of Joseph, Nebuchadnezzar of those three worthies, Darius of Daniel, &c. Surely, when men see in the saints that which is above ordinary, or beyond their expectations, they are afraid of the name of God which is called upon by them, #De 28:10, and will intrust them more than any other whatsoever. It is a problem in Aristotle, why man is credited more than other creatures? The answer is, οτι θεους νομιζει μονον, because he alone reverenceth God, therefore you may trust him: honesty floweth from piety.

For the writing which is written in the king’s name, &c.] Therefore you must not take it amiss that I reverse not Haman’s letters; for I also am under a law (whatever my predecessor Cambyses held to the contrary), neither need you doubt but that what you write in my name and sign with my seal will be authentic, and pass for a current countermand, fear it not.

Ver. 9. Then were the king’s scribes called] This verse is noted to be the longest in all the Bible. It was Robert Stevens, the printer (I think), that first distinguished the chapters by verses; and this he hath done not so well in some places as were to be wished. These scribes were as ready at Mordecai’s call as before they had been at Haman’s, #Es 3:12, neither cared they much what they wrote, so that they might be sure it was the king’s pleasure they should do it. As for their religion, it may seem to be the same with that of Gallio, the proconsul, #Ac 18:17, a mere irreligion, their motto, Mihi placet quicquid Regi placet, Whatsoever pleaseth the king shall please me; and if their hearts could be ripped up, there would be found written therein, The god of this present world.

At that time] As soon as the word was out of the king’s mouth; delay might have bred danger. Habent aulae suum cito, cito. Courtiers are quick of despatch, as they carefully observe their mollissima fandi tempera, so when once they have got a grant they lose no time, they know that opportunities are headlong, and once lost irrecoverable. Hannibal, when he could have taken Rome, would not; when he would, could not. Vincere scis Hannibal victoria uti nescis, said one to him (Plutarch). Mordecai made use of the present, the nick of time. Esther could tell him, by experience, that a well chosen season is the greatest advantage of an action, which, as it is seldom found in haste, so it is too often lost in delay. It is not for Mordecai to drive off any longer, the whole Church was in heaviness, and needed comfort; and some might be slain ere notice came to the contrary. Ad opera brevis hora ferendam est (Ovid. Metam. 1. 4).

In the third month] Two months and more the poor Jews lay under the sentence of death, in a forlorn condition. God loves to help such as are forsaken from their hopes, to help at a dead lift, to comfort the abject, #2Co 7:6. Though Jacob be a worm, yet God will not crush him, but cherish him. And "I will re store health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an outcast, saying, This is Zion whom no man seeketh after," #Jer 30:17. The seasonableness of God’s mercies doth much commend them. These poor wretches cried, and the Lord heard them, and saved them out of all their troubles, #Ps 34:6.

This is the month Sivan] That is, May, when all things are in their prime and pride, and the earth checkered and entrailed with variety, of flowers, and God is seen to be Magnus in minimis, great in the smallest creatures. Then did the Sun of righteousness arise to these afflicted exiles, with healing in his wings, #Mal 4:2 like as the sunbeams did to the dry and cold earth, calling out the herbs and flowers, and healing those deformities that winter had brought upon it.

On the three and twentieth day thereof] The precise time is thus noted, not only to set forth the certainty and truth of the history, but also to let us see what was the present state of the Church, and what is God’s usual dispensation and dealing with his people. For two months and more they were in a very low, and as it might seem, a lost condition. Now they have eight months’ opertunity to breath and prepare themselves to their just and lawful defence yet they are not without various difficulties and discouragements, until God had given them a full and final victory over their enemies. The saints’ prosperity here, like checker-work, is interwoven with fears and crosses. They must not look for a perpetual serenity till they come to heaven. I shall die in my nest, said Job; I shall never be moved, saith David. How apt are the holiest to be proud and secure, to settle upon their lees, unless God pour them from vessel to vessel! This the wise God well knoweth, and therefore exerciseth them with interchanges. See the circle that he goeth in with his Davids, #Ps 30:5-10, and reckon upon this, that if our sorrows be long, they are light, if sharper, the shorter; as thunder, the more violent, the less permanent.

Flebile principium melior fortuna sequetur.

Tears first followed by better fortune.

And it was written according to all that Moredecai commanded] Had he not been a man of singular parts he had not been fit for such a service. It could not otherwise be, but that many eyes were upon him, and some evil eyes, that would more curiously pry into his proceedings than Laban once did into Jacob’s stuff. It behoved him, therefore, to look to his behaviour, and to weigh well his words in dictating such a ticklish edict as this to the king’s secretaries. But God, who had called him to this high employment, did likewise gift him for it. He was with his mouth (as once with Moses, #Ex 4:11), and taught him what he should say. There is no mouth into which God cannot put fit words: and how oft doth he choose the weak and unwise to confound the learned and mighty, as he did Balaam’s ass to convince his master!

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

And to the lieutenants, and the deputies, &c.] That they might know that the king’s mind was altered, and that the Jews were now to be favoured and furthered in their just and necessary defence. The equity of this edict, so opposite to the former, they were not to dispute but to despatch. To argue or debate the business were presumption, proud curiosity; to search the reason thereof, to detract or disobey, high offence, equal to rebellion.

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

And unto every people after their language] The whole earth was once of one language, lip, and speech, #Ge 11:1. This was the Hebrew tongue, called the Jews’ language here, and more plainly, #Isa 36:11 (though some fond men have given the seniority to other languages, many ages younger than the Hebrew). Ever since the building of Babel languages were confounded, and thereby a great labour laid upon the sons of men. The Hebrew doctors say, that thenceforth for one tongue there were seventy-two languages. Others think there were as many tongues as several kindreds and families; and these have multiplied also since that time exceedingly. It was Mordecai’s care here, that all nations under the Persian dominion might have the king’s edict in their various dialects, that so none might plead ignorance. It should be the magistrate’s care that their people have the law of God, the Holy Scriptures, in a known language, since the ignorance thereof is destructive to the soul. This the pope denieth to those misled and muzzled souls, that are fast locked up in his dark dungeon; and giveth this bald reason, Ne sacra verba vilescerent, lest those holy words should be undervalued, and become too cheap. This is good Turkism; the Mahometans read their Koran (which is their Bible) in the Arabic (which is their learned) tongue, lest, if translated, it should be profaned by the vulgar.

Ver. 10. And he wrote in the king Ahasuerus’s name] For he knew that "where the word of a king is, there is power: and who may say unto him, What doest thou?" #Ec 8:4; see #Da 5:19. Mordecai, as he was careful not to abuse his authority, so he spareth not to improve it to the utmost for the Church’s good. We may also lawfully and comfortably improve the benefits and privileges granted us by princes and other benefactors. Constantine’s donation and Peter’s patrimony is much boasted of by that antichrist of Rome. A mere fiction, as various learned men of their own side have proved (Cusanus, Ficinus, Volater, Otho Frising). But if it were never so true, what power had Constantine to give away and alienate such a considerable part of the empire (might he not well have been therefore called Pupillus, as he was in scorn by some heathen historians for his bounty to poor Christians)? or with what conscience could the bishop of Rome have accepted of such a gift, and left it to his successors. But it was neither so nor so. Not Constantine, but Pepin, enlarged the pope’s territories; as not Peter, but Phocas, is the right craggy rock upon which is founded the pope’s supremacy.

And sealed it with the king’s ring] See #Es 3:12, and observe what a strange turn of things here was all on the sudden. Merlin from this clause gathereth, that the king perused and approved whatsoever the scribes wrote by the appointment of Mordecai, he saw it, and signed it.

And sent letters by posts] See #Es 3:15. That was a witty speech of him, who said of secretaries that pretend much to Scripture: they were like posts, that bring truth in their letters and lies in their mouths. And of another, that they do angariare, make posts of the Holy Scriptures; compelling them to go two miles, which of themselves would go but one.

And riders on mules] Which are counted swifter than horses, and yet a horse is so swift a creature, that the Argives consecrated a horse to the sun, as the swiftest beast to the swiftest planet, Equitantes in equis angariis riding on the public couriers horse (Tremel.), Ο ταχιστος τω ταχυτατω.

Camels] These were large strong beasts, that could endure long and hard travel. It is said of them, that they do drink, in praesens et in posterum, for the present and the future, and can hold out travelling three days together without food.

And young dromedaries] These were also swift beasts, #Jer 2:23, and therefore it is by antiphrasis that among us a slow person is called a dromedary, Ut lucus a non lucendo, bellum quasi minime bellum.

Ver. 11. Wherein the king granted the Jews] The slaughter, therefore, that they made of their enemies was not unlawful; because, 1. They were armed with authority. 2. In their own necessary defence.

To gather themselves together] Which till now they might not do, lest it should seem a riot or rebellion. Conquerors use to disarm and disperse those whom they have vanquished, ut sit

Una salus victis, nullam spirare salutem,

that they may not make headway and shake off the yoke.

And to stand for their life] Life is a precious mercy, such as

all creatures make much of, from the highest angel to the lowest

worm. See the sweetness of it, #1Ki 20:32 Jer 39:18 45:5 Ec 9:4 Job

2:4. Quis vitam non vult? Who does not wish life? saith Austin.

Joseph is yet alive, saith Jacob, #Ge 45:26. This was more joy to

him than all his honour. A man is bound to sacrifice all he hath to

the service of his life, and to die in the defence of it; to kill

another rather than to be killed by another. If it be the defence of

a man’s own life which the king himself attempteth, violently and

iniuriously, to take away, in such a case ordinarily it shall be

lawful for a subject to defend himself, although the death of the

prince follow thereupon, saith Suarez. In the defence of himself and

his friends, it may be lawful for a private person to lay hands upon

his lawful prince that setteth upon him without cause, saith another

casuist. Only such an act as this must not proceed out of hatred or

desire of revenge, but out of right self-love and pure necessity;

adhibita magna inculpatae tutelae moderatione, as the lawyers

call it, using great moderation of harmless defence.

To destroy, and to slay, and to cause to perish] Mordecai maketh

use of the selfsame terms that Haman had done, #Es 3:13, that all

men might know that his commission was altogether as large as the

others, and that they would vim vi repellere, force to repell

force, stand upon their guard, slay all such as should seek their

lives, and fight stoutly, pro aris et soris. for the altars and

their limbs. This, saith Cicero, is Lex non scripta sed nata; ad

quam non docti, sed facti; non iustituti, sed imbuti sumus, &c.,

Law is not written but born, at someone, not taught, but done, not

established but absorbed, that which uncorrupted nature teacheth

every man (Cic. pro Milone).

Both little ones and women] This seemeth spoken in terrorem,

in fear that the enemy might forbear to meddle, if not for their own

sakes, yet for their wives and children, whom many hold more dear to

themselves than their own lives. But the text may be better read

thus: To destroy, to slay, and to cause to perish all the power of

the people and province that would assault them, their little ones

and women.

And to take the spoil of them for a prey] This also would work

much with those that had estates to lose: for money is the monarch of

this present world; and many had as leave part with their blood as

their goods.

Ver. 12. Upon one day in all the provinces, &c.] That once fatal day, but henceforth (the brunt once past) festival. That long-looked-for day, wherein the enemy hoped to revel in the Church’s ruins; to frame comedies out of her tragedies; to wash their feet in her blood, yea, to ride their horses up to the saddle skirts therein, as Farnesius, the pope’s champion, threatened to do in Germany, and Minerius in France, and the Papists here in England, at the death of Queen Elizabeth, and again upon the good success of the gunpowder plot, that great crack and black day, as they called it. For the speeding and furthering whereof, they had a devilish ditty, consisting of a seven-fold psalmody, which secretly they passed from hand to hand with tunes set to be sung for the cheering up of their wicked hearts with an expectation (as they called it) of their day of Jubilee. This is one passage therein, Confirm your hearts with hope, for the day of your redemption is not far off. The year of visitation draweth to an end, and jubilation is at hand, &c. (Spec. Bell. Sacr. xx. 2). The psalter is hard to be had, for they are taken up by the Papists, as other books be that discover their shame. But do what they can, shame shall be the promotion of fools (as it was of Haman), but the wise (as Mordecai) shall inherit glory, #Pr 3:35.

Ver. 13. The copy of the writing] Transcripts of the original were everywhere published and proclaimed, as the contrary edict had been before, #Es 3:14. This must needs amuse and amaze the people, but who durst say to their monarch, What doest thou? Is it safe to take a lion by the beard, or a bear by the tooth?

That the Jews should be ready against that day] God sometimes taketh notice (in his vindictive justice), as of the offending member, #Jud 1:6,7 Lu 16:24, so of the place where, #1Ki 21:19 (Henry III of France was stabbed to death in that very chamber where he had contrived the Massacre of Paris), and of the time when, mischief should have been acted, to prevent and punish it, as #Ex 15:9,10. Ladislaus, king of Bohemia and Hungary, having conspired with other Popish princes to root out the true Christians in Bohemia, on such a day, on his marriage day, was immediately before, in the midst of his great, preparations, visited with a pestilent sore in his groin, whereof within thirty-six hours he died (Mr Clark’s Examples). Henry II, king of France, the selfsame day that he had purposed to persecute the Church, and burn certain of his guard whom he had in prison for religion (at whose execution be had promised to have been himself in person), in the midst of his triumph, at a tourney, was wounded so sore in the head with a spear, by one of his own subjects, that ere long he died (Acts & Mon. 1784). The duke of Guise threatened to destroy utterly the town of Orleans, but was himself slain that very evening. The constable of France made a vow, that as soon as he had taken St Quintons he would set upon Geneva; but sped as ill as Julian the apostate did, when going against the Persians, he swore that upon his return he would offer the blood of Christians. But the Galilean (as he called Christ in scorn) took an order with him ere that day came; the carpenter’s son had made ready his coffin; as was foretold him by a Christian, in answer to that bitter jeer.

To avenge themselves on their enemies] This was no private revenge, but licensed by the chief magistrates, intrusted by God with the administration of his kingdom upon earth, by the exercise of vindictive and remunerative justice, #Ro 13:4. And here, Bonis nocet qui malis parcit. He wrongeth the good that punisheth not the bad. True it is, that private revenge is utterly unlawful unless it be in a man’s own necessary defence, where the case is so sudden that a man cannot call in the help of the magistrate, but must either kill or be killed. Otherwise that of Lactantius holdeth true, Non minus mali est iniuriam referre quam inferre. It is no lesser evil to pay back a wrong than to inflict it. And that of Seneca, immune verbum est ultio, revenge is a cruel word, manhood some call it, but it is rather doghood. The manlier any man is the milder and more merciful, as David, #2Sa 1:12, and Julius Caesar, who when he had Pompey’s head presented to him, wept and said, Non mihi placet vindicta sed victoria, I seek not revenge, but victory. The Jews here sought not revenge, but safety. If they had been sold for bondmen, they had borne it in silence and sufferance, the language of the lamb, dumb before the shearer, #Es 7:4.

Ver. 14. So the posts that rode upon mules and camels went out] Thus God provided that his poor afflicted should be speedily comforted, and assured that their prayers were accepted; when this good news came flying toward them, as on the wings of the wind, over the mountains of Bether, all lets and impediments. Thy words were heard, and I am come for thy words, saith the angel to Daniel, #Da 10:12; yea, as these posts were hastened and pressed on by the king’s commandment, so was the angel Gabriel caused to fly swiftly, #Da 9:21, or as the Hebrew hath it, with weariness of flight, to bring the prophet an answer to his prayers. Who would not then pray to such a God as maketh his angels spirits, his ministers a flame of fire, to convey seasonable relief to his poor suppliants?

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

And the decree was given at Shushan the palace] So had the former decree against the Jews been, #Es 3:15; the post also hastened, as now. There is no doubt but many disaffected persons would jeer at this last decree, as extorted from the king by the queen’s importunity; and would persuade themselves and others that the king was of the same mind as before, to have the Jews rooted out; only to give his wife content he had set forth this counter edict, which they would not take notice of. Thus those that are ripe for ruin harden their own hearts, and hasten their own destruction.

Ver. 15. And Mordecai went out from the presence of the king] Whither he went is not set down. It is probable he either went to Haman’s house, the oversight whereof was committed to him by Esther, or that he went to some other parts of the city, upon the public employment, whereof now he had his hands full; and, therefore, all his faculties were in motion, and every motion seemed a well guided action, as one saith well of Queen Elizabeth, when she first came to the crown.

In royal apparel] Suitable to his new condition. This he might lawfully do, no doubt, as did Joseph, Daniel, Solomon. Generally those that are in king’s houses are clothed in softs, and go gorgeously. There is indeed a blame worthy excess herein, #Zep 1:8 Isa 3:18. Alcisthenes’s costly cloak, prized at one hundred and twenty talents; Demetrius, king of Macedonia’s, robe of state, which none of his successors would wear, propter invidiosam impendii magnificentiam on account of their hatred of its expensive magnificance. (Athenaeus); Herod’s cloth of silver, which, by refraction of the sunbeams upon it, gave such a splendour, that the foolish people for that, and for his speech, cried him up for a god. Good Mordecai thought never a whit the better of himself for his gay clothing; neither did his heart rise with his clothes, as the boat doth with the water that carrieth it. He affecteth not this change, but rather accepteth it; he endureth it rather than desireth it. Sheep’s russet {A coarse homespun woollen cloth of a reddish-brown, grey or neutral colour, formerly used for the dress of peasants and country-folk} would please him every whit as well as cloth of tissue, but that the king will have it so; and being now the second man in the kingdom, he must go accordingly, lest he should be slighted, as Agesilaus, king of Sparta, was by the Persians for his overly plain habit. Vestis virum facit, a man is esteemed as he is arrayed: cultusque concessus atque magnificus, comely and costly attire addeth authority, as Quintilian long since observed.

And with a great crown of gold] We read not that Haman had any such. It may be the king had bestowed it upon Mordecai as a special favour, for having saved his life, #Es 2:19-21. Sure it is that he gave it to him for a better cause than Alexander the Great did his crown of one hundred and eighty pounds, provided by him at a great supper, and promised to him that should drink most. Mordecai had his temporal crown upon far better terms, and yet looked for a more weighty one in heaven, #2Co 4:17, even such a weight of glory, as that if the body were not by the power of God upheld, it were impossible it should bear it.

And with a garment of fine linen] Or of silk, which was anciently sold for its weight in gold, as Pliny testifieth. This rich glutton is taxed for the too frequent use of it, #Lu 16:19. It was his every day’s wear, as the Greek word importeth (ενεδιδυσκετο. Verb, frequentativum).

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

And the city of Shushan rejoiced and was glad] At one time they were in perplexity, #Es 3:5, now in jollity. "Then said they among the heathen, The Lord hath done great things for them." The joyful Jews there by way of antiphony answer, "The Lord hath indeed done great things for us; whereof we are glad," #Ps 126:2,3. Tremellius, after Eben Ezra, rendereth it, And the city of Shushan shone ( lucebat); the lily was now most lovely and lightsome. The word signifieth properly hinnivit, neighed as a horse; which he doeth not but when he is well pleased. The whole city was well apaid, but the poor Jews were overjoyed; so that their mouth was filled with laughter and their tongue with singing; this is the import of the metaphor here used.

Ver. 16. The Jews had light and gladness] "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun," #Ec 11:7. Such as have been long shut up in a dark dungeon, as Joseph, will surely say so. These Jews had for two months and more lain buried alive, as it were, in heaviness and horror, they walked in the very vale of the shadow of death, the darkest side of death; death, in its most hideous and horrid representations, stared them in the face.

Luctus ubique pavor, et plurima mortis imago (Virg.).

Their motto at the best was that of the city of Geneva out of Job, Post tenebras spero lucem, after darkness we have some faint hopes of life. But now it was otherwise with them. Light was risen to these righteous, and joy to these upright in heart. Iudaeis fuit lux et laetitia (or, as Tremellius rendereth it, illustris laetitia, famous gladness), gaudium et gloria, unspeakable joy and full of glory, as St Peter phraseth it, an exuberancy of spiritual joy and inward comfort, fitter to be believed than possible to be discoursed. For we may not think, that the joy and gladness here mentioned was no more than that of profane and carnal people, upon the receipt of some special mercy, or signal deliverance. They rejoice (harlot-like) in the gift, but not in the giver; they nibble upon the shell, but taste not of the kernel. The joy that these Jews had was the fruit of fasting and prayer, according to that of our Saviour, Ask, that your joy may he full; pray, that ye may joy. The fountain of it was the light of God’s loving countenance; it was φεγγος σωτηριον, as Josephus hath it here, a salvifical light. The matter of it was the happy change of their late lamentable condition; and this as a pledge of that light of life eternal, see #Ps 23:5,6, the end of it was a testification of their hearty thankfulness to God for his inconceivable loving kindness, a breaking forth into those or the like words of the psalmist, "Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. He that is our God is the God of salvation; and unto God the Lord belong the issues from death," #Ps 68:19,20.

And gladness] Habitual joy, solid and substantial. Crede mihi, res severa est, gaudium verum. Believe me, saith Seneca, true joy is a severe and solid business, that few men are acquainted with. It is indeed the just man’s jewel, such as the stranger may not meddle with, #Pr 14:13, he is flatly forbidden it, #Ho 9:1. The wicked man’s joy is of another alloy than that of the righteous. The light of a candle is fed with stinking tallow, but the light of the sun hath influence from heaven to feed it, and therefore is not so soon blown out. Like as together with manna there fell a dew, so together with temporal mercies and deliverances there is a secret influence of God to a spiritual heart, as there was to these good Jews, and thence their so well-rooted gladness. It was such as did not only wet the mouth, but warm the heart, smooth the brow, but fill the breast; it was more inward, as the windows of Solomon’s temple were wider within than without. Whereas, on the contrary, the wicked’s joy is but in the face only, and not in the heart, #2Co 5:12, it is but the hypocrisy of mirth, like a counterfeit complexion. It is but a cold armful, φυχρον παραγκυλισμα, as Lycophron said of an ill wife; or, as Lamech’s second wife’s name was Zillah, that is, the shadow of a wife, so is this the shadow of gladness, the substance is wanting.

And honour] Heb. weight, account, esteem. The poor Jews, formerly slighted, were now highly honoured; chari et rari, as #Isa 43:4, bright and glorious, as the word signifieth, #Job 31:26, precious and ponderous, so that their name was much set by, as #1Sa 18:30. This was the Lord’s own work, for it is he that gives credit, and fashioneth men’s opinions; he, besides wisdom, gave Solomon honour.

Ver. 17. And in every province, and in every city] Not at Shushan only, where it began, but throughout the whole empire there was a general joy among the Jews. For albeit the worst was not yet past with them, but the thirteenth of Adar is meant still by Haman’s abettors to be a bloody day (and this the Jews knew well enough, and therefore prepared for the encounter, so that they could not be without their fears and anxieties), yet the joy of the Lord was their strength. "Their hopes and prayers were like those of David," #Ps 138:8, "The Lord will perfect that which concerneth us: thy mercy, O Lord, endureth for ever: forsake not the work of thine own hands."

The Jews had joy and gladness] Gaudium in re, gaudinm in spe; gaudium de possessione gaudium de promissione; gaudium de praesenti exhibitione, gaudium de futura expectatione joy in matter, joy in hope, joy about the possession, joy about promise, joy in outworking of the present, joy about the future providence. (Bern.). The Persians might revel, but the Jews only rejoiced; {See Trapp on "Es 8:16"}

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

And many of the people of the land became Jews] That is, they were proselyted, professing the Jewish religion, and siding with them; some in sincerity, doubtless, and some out of sinisterity, and for self-respect, because they saw the king favoured them, the queen and Mordecai were altogether of them and for them, &c.

Mobile sic sequitur fortunae lumina vulgus (Ovid. Trist. 1. 1).

So the common people quickly follow the light of fortune. So that mixed multitude, #Ex 12:38, moved with miracles, removed out of Egypt with the Israelites, took hold of the skirts of these Jews, and said, "We will go with you," #Zec 8:23. So in David’s days, while he dealt prudently and prospered, so that he became the head of the heathen, a people whom he had not known offered him their service, and strangers feignedly submitted themselves unto him, #Ps 18:43,44. The like they did in Solomon’s days, as Josephus relateth; as also, that the people then were very careful how they received such Prosperity Proselytes. So, many strangers followed the captives returning out of Babylon, under the conduct of Zorobabel; and many heathens joined themselves to the Christian congregations, under Constantine, the first Christian emperor. The Huns, well beaten by the Christians, concluded that their God was the true God, and received the gospel. Thus, whether it be "in pretence or in truth" (as St Paul hath it), that people come in, God is glorified and his Church amplified, and the saints therein do rejoice, yea, and will rejoice, #Php 1:18.

For the fear of the Jews fell upon them] So that either for love or fear they conformed to the Jewish way of worship, or at least they forbare to attempt against them, whom now they looked upon as heaven’s darlings. Whether Ahasuerus himself were drawn by the faith and piety of Esther and Mordecai to embrace the true religion, is not expressed. It is hard for princes drowned in delights to deny themselves, and to yield the obedience of faith. The poor receive the gospel, #Mt 11:5, the smaller fishes bite soonest; the lamb and the dove were offered up in sacrifce, not the lion and the eagle; "Not many mighty, not many noble, are called," #1Co 1:26. That this king was not converted we know not. However, we have ground to beleive that Xerxes his son was not, when as, after this, we read that in his expedition into Greece, he was angry with mountains, winds, rivers, elements, no otherwise than as if they had been men, causing the sea to be beaten with three hundred stripes for battering his bridge of boats, and casting a pair of fetters into it, to make it know to whom it was subject. Let him be what he will, God made use of him for the good of his people, and so overawed the malignant Persians, that they had (very many of them) no mind to meddle.

Chapter 9

Ver. 1. Now in the twelfth month, &c.] That lucky time, as Haman had deemed it, but was deluded by the devil (the author of all such arts and lots of divination, to foretell future arbitrary events) qui etsi semel videatur verax, millies est mendax, et semper fallax; who, if he sometimes hit upon the truth, yet usually cozeneth those that trust to him (Bucholcer). Thus he served Balaam the sorcerer, slain by the sword of Israel; Croesus, taken prisoner by Cyrus; Ahab, slain at Ramoth-Gilead; Julian the apostate, going against the Persians; Walter, earl of Athol, who murdered his master, James I., king of Scots, in hope to attain the crown. Crowned indeed he was, but not, as his witches and sorcerers had ambiguously insinuated, with the crown of that realm, but with a crown of red hot iron clapped upon his bead, being one of the tortures wherewith he ended at once his wicked days and desires (Hector. Boeth.). The pope, to honour and encourage the leaguers in France, sent them consecrated pictures and medals, promising them thereby good success against the Huguenots, but God confuted and defeated them all; as he did likewise Tyrone in Ireland, to whom, among other trinkets, the pope had sent a plume of Phoenix feathers (Carlt. Rem.), a mere collusion.

When the king’s commandment and decree drew near, &c.] Both that for the Jews, and the other against them. This latter was not reversed, though the former was published. The king, it seemeth, greatly cared not for the lives of his subjects, since he would not so much as privately hint to them to be quiet, and to let the Jews alone. Such an intimation as this might have saved the lives of seventy-five thousand of them. But God had a holy hand in it, for the just punishment of those blood-thirsty Persians, confident in the good success of their sorceries; having made hell their refuge, but it failed them.

In the day that the enemies of the Jews hoped, &c.] But their hope ran aground, as they say; their lucky day deceived them. Wicked men’s hope, when they most need it, will be as the giving up of the ghost, and that is but cold comfort, #Job 11:20, and as the spider’s web, #Job 18:18,19, who gets to the top of the window, as high as she can, and then when she falls she fails to the bottom, for nothing stays her. From such high hopes fell our English Papists, first, when Queen Mary died. You hope and hope (said Dale the promoter to Julian Lining, whom he had apprehended), but your hope shall end in a rope; for though the queen fail, she that you hope for shall never come at it; for there is my Lord Cardinal’s grace and many more between her and it. Secondly, at Queen Elizabeth’s death, that long looked for day, as they called it, triumphing before the victory, and selling the hide before they had taken the beast. This they had done before in 1588, when, in assurance of victory, they had styled their forces the Invincible Armada; and also afterwards, at the gunpowder plot, when they had presumptuously disposed of the chief offices, holds, and revenues of the land; like as before the Pharsalian field was fought, the Pompeians were in such miserable security, that some of them contended for the priesthood, which was Caesar’s office; others disposed of the consulships and offices in Rome so at the battle of Agincourt in France, where our Henry V won the day, the French were so confident of a victory, that they sent to King Henry to know what ransom he would give. A presumptuous confidence goes commonly bleeding home, when a humble fear returns in triumph.

Though it was turned to the contrary] By a sweet and gracious providence of God, whose glory it is to help at a pinch, to alter the scene suddenly, to begin where we have given over, and to cause a strange turn of things, according to that of the psalmist: God shall send from heaven and save me (when it might seem to some that salvation itself could not save me), he shall send forth his mercy and his truth, #Ps 57:4, and then what should hinder the Church’s happiness.

That the Jews had rule over them that hated them] They domineered over their enemies as so many Sultans, וטלשׁי So true is that of the preacher, "Man knoweth not his time; but as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them," #Ec 9:12. Security is the certain usher of destruction, and God delighteth, by turning the scale, to retaliate, as he did upon the Egyptians at the Red Sea, the Philistines at Mizpeh, these Hamanists, and our gunpowder Papists. See #Ps 7:16.

Ver. 2. The Jews gathered themselves together] They were laeti in Domino, sed non securi, cheerful in God, but not free from care, as Bernard hath it. They had prayed, but yet provided for the thirteenth of Adar, which by many was meant still to be a bloody day, notwithstanding the known favour of the king, and the patronage of Mordecai. The Hamanists would join together to perform that sentence, whereof the author repented and had rued it. (That old enmity, #Ge 3:15, will never out of the serpent’s seed.) The Jews therefore well and wisely get together, and unite their forces, that they may make a powerful resistance. They are noted by Tacitus to be a nation at great unity among themselves, and to hate all others. One of the main scandals they do to this day take from Christians is their dissension, that mother of dissolution, as Nazianzen calleth it. The Turks pray to God to keep us still at variance, and say that their fingers shall sooner be all of one length than we be of one mind (Camer. Med. Histor. Cent. 2, c. 23). What a shame is this! If nothing else will, yet our common misery, and the hatred of our enemies, should unite us, as it did these exiles; and it was foretold by Jeremiah, #Jer 50:4, that Judah and Israel, that could not agree at other times, yet when they should be both in a weeping condition they should better agree. So did Basil and Eusebius against the Arians; Ridley and Hooper against the Papists, &c. And it is high time for us now to set aside our private emulations and exceptions; as the creatures in the ark laid by their antipathies within, because of the common danger of an inundation without.

To lay hand on such as sought their hurt] To repel force with force, to kill and spoil those that sought to do so to them. This nature promoted them to (as was forenoted), and they had also the king’s warrant for it, and they kept themselves within compass thereof, by not meddling with any but only those that molested them. See #Es 8:11.

And no man could withstand them] Tantum potest bona causa bonis usa consiliis et mediis, saith an interpreter here. A good cause, a good conscience, and a good courage, what cannot these three do where they meet? How should any stand before those who are Deo armati, strong in the Lord, and in the power of his might? #Eph 6:10. Pilate’s wife could warn him of meddling with such; and Haman’s wife could tell him, that a Jew might fall before a Persian and get up again and prevail. But if a Persian, or whosoever of the Gentiles, begin to fall before a Jew, he can neither stand nor rise, #Es 6:13. There is an invisible hand of omnipotency that striketh in for his own, and confounds their opposites.

For the fear of them fell upon all the people] This was the work, not of some Pan Deus Arcadiae (as the heathens fancied); but of God, the sole giver of victory, who, when he pleaseth, affrighteth the Church s enemies, as he promiseth to do in many places. See #Ex 23:27 De 11:2,5 Jer 46:27,28, &c. And as accordingly he did it on the Egyptians, Midianites, Philistines, Syrians, &c. And the like he did for Baldwin, king of Jerusalem, against the great caliph; for the Hussites, against all the force of Germany; for the Angrognians, against the pope’s army that came against them. The soldiers told their captains they were so astonished they could not strike, and that the ministers, with their prayers, conjured and bewitched them (Acts and Men. 883). So at the siege of Mountabone, whensoever the people of God began to sing a psalm (as they usually did before their sallying forth) the enemies coming, acquainted with their practice, would so quake and tremble, crying, They come, they come, as though the wrath of God had been breaking out upon them (Spec. Bel. Sacr. 282). What was this handful of captives to the whole Persian empire, that they should now become no less formidable to them than not long after those few Grecians were to Xerxes? who, having covered the seas with his ships, and with a world of men passed over into Greece, was afterwards himself alone, in a small fishing boat, glad to get back into Asia, to save his own life (Herodotus).

Ver. 3. And all the rulers of the provinces…helped the Jews] Heb. Gave them a lift, sc. over the brook, the brake, or whatsoever lay in their way of deliverance. This they did out of their respect to the king, rather than for any great goodwill to the Jews, who were generally hated for their religion, and wished out of the world. Sit divus mode non sit virus, Let god be, only not let poison be, said the Roman emperor of his brother, whom he maliciously murdered.

, Because the fear of Mordecai fell upon them] But much more, because God himself over awed them, and dispirited them {See Trapp on "Es 9:2"} How else should he appear to be the God of the spirits of all flesh, and that in the thing wherein people deal proudly he was above them? #Ex 18:11. How should they come to know themselves to be but men, #Ps 9:20, and not God; and their horses flesh, and not spirit, &c., #Isa 31:3; if he did not otherwhiles make their hearts heartless, #Ho 7:11, their hands feeble, #Jer 6:24 Isa 13:7 Eze 21:7, their eyes fail, #De 28:28, their knees knock together, as Belshazzar’s did, #Da 5:6. How else would they ever be brought to bring presents unto him that ought to be feared, #Ps 76:7,8, and to say unto him, Lord, be not thou a terror to me? &c., #Jer 17:17. If Mordecai be feared, it is because God hath put a majesty upon him, and made him dreadful, as Abraham likewise was to Abimelech, #Ge 21:22,23, David to Saul, #1Sa 18:29, the Baptist to Herod, our Saviour to the Pharisees, #Mr 11:18, Paul and Silas to their persecutors, #Ac 16:27, &c. And this the Lord still doth, that he may dwell upon earth, #Ps 68:18, sc. in his faithful worshippers, which wicked men would not suffer, if not thus reined in and restrained. And, secondly, that praise may wait for him in Zion, and unto him may the vow be performed, #Ps 65:1.

Ver. 4. For Mordecai was great in the king’s house] So great a favourite, as that it was dangerous to displease him; and most men coveted his favour. It was now in the court and kingdom of Persia, as it was once at Rome when Sejanus ruled the roast under Tiberius. Ut quisque Seiano intimus, ita ad Caesaris amicitiam validus. Contra quibus infensus esset, metu et sordibus conflictabantur (Tacit.). His friends were Caesar’s friends, and his enemies were in a very low and lamentable condition.

And his fame went throughout all the provinces] Auditio eius, the report of him went far and near. Per ora hominum volitabat, so the Vulgate Latin. He was

Claros inter habens nomina clara vires.

Famous among famous man who have a reputation. It was everywhere discoursed that Mordecai was the king’s darling, kinsman, counsellor, that he had saved the king’s life, and was therefore promoted to the highest dignity; that it were good getting in with him, who both could and would reciprocate aud remunerate any that should well deserve him and his people. How thankful the Lord Cromwell was to those that had done him any courtesy. See Acts and Mon. fol. 1083. How ungrateful Bishop Banner was to the same Lord Cromwell, who had been his great patron, railing at him as the rankest heretic that had ever lived, &c.; see in fol. 1087; but this was after his death; Leoni mortuo vel mus insultat. A dead lion or a leaping mouse.

For this man Mordecai] Vir ille insignis, that distinguished man, though he were but novus homo et peregrinus, a newly raised man, a stranger, and one that had brought in a strange alteration of things in the court and commonwealth; and therefore could not but be much envied and maligned, as far as men dared show themselves against him; yet

He waxed greater and greater] Heb. he was going (that is, growing) and greatening. See the like Hebraism, #Pr 4:18 Ge 8:5. For why? he did gloria invidiam vincere, conquor, envy, and dazzle her eyes with his lustre; which, saith Sallust, is the hardest thing that can be, Difficillimum inter mortales. For as the tallest trees are weakest at the tops; so doth envy always aim at the highest. But maugre malice itself, Mordecai was in the number of those few that lived and died with glory, gotten by his piety, zeal, and other virtues; neither had his adversaries anything to complain of him more than his greatness, as Camden saith of the old earl of Essex (Camd Eliz. fol. 532).

Ver. 5. Thus the Jews smote all their enemies] It was the Lord’s work, and therefore to do it negligently, to keep back their swords from blood, had been to incur that curse, #Jer 48:10, as Saul did in sparing Agag, #1Sa 15:9; Ahab in showing mercy to Benhadad, whom God had destined to destruction, #1Ki 20:42. These Jews, as so many judges, were set up by God to do to death these desperate enemies; and since there was no hope of curing, to fall to cutting, Immedicabile vulnus ense recidendum est, Incurable wound inflicted by a sword, that others might hear and fear, and do no more so, but see and say with the psalmist, Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.

With the strokes of the sword, and slaughter, and destruction] Here then we see what punishments they deserve that are enemies to the Church, and sooner or later they shall be sure of. For as hard weather rotteth not in the air, so neither do the judgments against persecutors. God himself hath against them, and will surely have his pennyworths of them; his hand that is lifted up in threatening, #Isa 26:11, will not fail to fall down in punishing; and the higher it is lifted the heavier it shall fall. Subito tollitur qui diu toleratur. Suddenly he was destroyed who for a long time was endured. "They shall fall by the sword; they shall be a portion for foxes," #Ps 63:10. The spoiler shall be spoiled, #Isa 33:1; and he that killeth with the sword must be killed with the sword, #Re 13:10 2Th 1:6.

And did what they would unto those that hated them] Where it is to be hoped, that they furbished the sword of justice with the oil of mercy, that they remembered that of the philosopher, Posse et nolle nobile est, to be able and unwilling is noble, that in some cases a man must not do all that he may do; as there be some, again, wherein severity ought to cast the scale. The Turks’ severity I can by no means like, that will rather cut off two innocent persons than let one guilty man go free. Nor that of the Venetians, who punish with death such as steal from the State but one penny, if it be proved against them. Again, care must be taken that justice be not executed (whether in a civil or military way) with a vindictive mind, but all selfish actions carefully strained out. Private revenge leaveth a stain upon a man some ways innocent, witness Jehu; and puts an innocence upon the greatest offender, witness Abner.

Ver. 6. And in Shushan the palace] One would wonder that any here should offer to stir against the Jews, so much favoured by the king, patronized by Mordecai, and well appointed to withstand them. But they were mad with malice against God’s people, and ambitious of their own destruction. Haman’s death still sticks in their stomachs, and they resolve to be revenged, whatever it stands them in. With like stoutness of stomach it was that Jezebel painted her face, and tired her head, when Jehu was come to Jezreel, and looking out at a window, said, Had Zimri peace, &c. Herein certainly she showed her great stoutness, as if she would daunt Jehu, and out brave him in the midst of his pomp and triumph, #2Ki 9:30,31. Divine vengeance suffereth not wicked people to rest, and to keep in their malice and mischief; but that they must break out and run headlong, like wild beasts into the hunter’s toil, or upon the spear’s point, whereby they perish.

Ver. 7-9. And Parshandatha, and Dalphon…and Vajezatha] This Vajezatha was the youngest, but most malicious of them all against the Jews, as their doctors guess and gather from the little Zain and great Vau found in his name. {Hebrew Text Note}

Ver. 10. The ten sons of Haman] Of whom he had so boasted, #Es 5:12, and bore himself bold, as believing that being so full of children, he should leave the rest of his substance to his babes, #Ps 17:14. These ten likely were ringleaders to those Hamanists in Shushan, that durst appear in so bad a cause, being evil eggs of an evil bird. Non enim fieri ullo mode potest, ut ex me et Agrippina vir bonus nascatur, said Domitius, the father of Nero; It cannot be that of myself and Agrippina should come any good man. Κακου κορακος κακυν ωον (Dio. in Ner.). Haman brought up his sons to bring down his house; and was a parricide to them rather than a parent. His darling Vajezatha he corrected not, but cockered; no wonder, therefore, that he proved to be of a gastrill-kind (disquieting his own nest), of a viperous brood; and, therefore, though not hanged together with his father, and the whole family (as the Apocryphal additions of Esther, #/RApc Es 16:18, tell us, but not truly), yet slain in this insurrection at Shushan, together with the rest of his brethren; the good people crying out, as once they did at Rome, when the son of Maximinus, the emperor, was put to death, Ex pessimo genere ne catulum quidem habendum, Let not one whelp be left of so evil a litter.

But on the spoil laid they not their hand] Lest the king should be damnified, or themselves justly taxed of covetousness and cruelty. "Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God," #1Co 10:32. Non semper omnia quae licent sunt facienda Not everything which is permitted should be done. (Lavat.). This is oft repeated in this chapter, to their great commendation; that although, by the king’s grant, they might have taken the spoil, #Es 8:11, yet they did it not: 1. To show that they were God’s executioners, not thieves and robbers. 2. To gratify the king for his courtesy towards them, by leaving the spoil wholly to his treasury. 3. It is not unlikely, saith an interpreter (Fevard), that Mordecai and Esther had admonished them how ill Saul had sped with his spoils of the Amalekites, and Achan with his wedge of gold, which served but to cleave his body and soul asunder, and his Babylonish garment, which proved to be his burial sheet.

Ver. 11. On that day the number of those that were slain] This was done, haply, by some malignants, that would thereby have incensed the king against the Jews. Or else the king (as became a good shepherd of his people) taketh an account of his slain subjects, by diligent inquiry made thereinto. Similia sunt boni pastoris et boni regis opera Similar are the works of good shepherds and good kings. (Cyr. 5, apud Xenoph.). Whereupon he might have repented him (now in cold blood) of his grant to Esther and the Jews, those foreigners, against his natural subjects, who had done nothing but by his command, &c. But God so ordered it that, all this notwithstanding, the king was well content with that which was done, as supposing that Haman’s sons and complices would be seeking revenge, and plotting mischief, if left alive. He therefore goeth merrily in to the queen, acquainting her with the number of the slain, and giving her leave to ask of him whatever more she desired to be done. This was the Lord’s doing all along.

Ver. 12. And the king said unto Esther the queen] He would needs be the messenger himself, as presuming the news would be most welcome to her, whom he desired to gratify, rather out of affection of love than desire of justice; else he would never have so little respected the slaughter of his subjects, armed by his own command.

What have they done in the rest of the king’s provinces?] This he should have uttered with grief and regret; accounting the blood of his subjects dear and precious, and not making light of so many men’s lives, lost by his default. But many kings make as little reckoning of their subjects’ lives as Charles IX did of the Huguenots in the French Massacre; or as the Grand Signior doth of his Asapi, a kind of common soldiers, born for the most part of Christian parents, and used by him in his wars, for no other end but to blunt the swords of his enemies, or to abate the first fury, and thereby to give the easier victory to his janizaries and better soldiers. This the Turkish tyrants hold for good policy. How much better that Roman general, who said, that he had rather save one citizen than slay twenty enemies? and Edward the Confessor, who, when his captains promised, for his sake, they would not leave one Dane alive in his land, thought it better to lead a private and unbloody life than to be a king by such bloody butcheries?

Now what is thy petition? and it shall be granted thee, &c.] An uxorious prince, not propitious only to his queen, but morigerous and obsequious. He was only her clay and wax; and had she been an Eve, a Jezebel, or an Eudoxia, what might she not have done with him or had of him? Our King Edward III was wholly possessed and ruled by his mistress, dame Alice Pierce, an impudent woman, who so wrought upon the king’s impotencies, that she caused the speaker of the parliament to be committed to perpetual imprisonment at Nottingham. At length she grew so insolent, that she intermeddled with courts of justice, and other offices, where she herself would sit to effect her desires. But though holy Esther was none such; yet it behoveth kings to be less prodigal of their promises, and not to leave the lives and estates of their liege subjects to the lusts of that weaker sex especially; as having less of discretion and more of immoderation.

Ver. 13. Then said Esther, If it please the king, &c.] See #Es 5:4,8.

Let it be granted to the Jews, &c.] The enemies at Shushan could not be all caught the first day; lest therefore those that lurked should hereafter prove troublesome to the Church by hatching new plots, she begs that they also may receive condign punishment, and Haman’s sons be hanged up for an example. This she requested not out of private and personal spleen to any, but for the glory of God and the Church’s peace. Had her aims been otherwise than good, her good actions could not have showed her a good woman. For, though a good aim doth not make a bad action good, as we see in Uzzah; yet a bad aim maketh a good action bad, as we see in Jehu. Lavater’s note may not here be let slip: the diligence that Esther used in rooting out her temporal enemies should quicken us to do the like to our spiritual, viz. those evil affections, motions, and passions, that war against the soul These be our Medes and Persians, with whom we must make no truce, but maintain a constant deadly feud, till we have mastered and mortified them all, #Col 3:5 Ro 8:13; for till that be done effectually we must never look to have true peace, either within ourselves or with others.

And let Haman’s ten sons be hanged] Had Haman been now alive, himself by right should have been their hangman. There was a young man among the Switzers that went about to usurp the government, and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) shall now hang with him. Neither was it cruelty or revenge in Esther, to crave this of the king, but zeal to God, and fervent love to his people, whose welfare she sought by all means possible to promote. As for herself, she could joyfully say of Haman, as David did of Doeg, "Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints," #Ps 52:7-9.

Ver. 14. And the king commanded it so to be done] He feared not that thereupon the people would rise and call him tyrant to his teeth; as when Bajazet II had cast Achmetes Bassa into prison, the janizaries in an uproar insolently answered the Great Turk, that they would by and by teach him, as a drunkard, a beast, and a rascal, to use his great place and calling with more sobriety and discretion (Turk. Hist. fol. 444). Ahasuerus well enough knew his own power, and was therefore the more bold in disposing, after this manner, of the lives of his subjects, who were ready to say to him, as once Tiberius did to Justinus, Si tu volueris, ego sum; si tu non vis, ego non sum; If you are willing, I am, if you are not willing, I am not. I am wholly yours to command.

And the decree was given at Shushan] Dictum, concessum, illico factum. Spoken, agreed, immediately done. The king was not willing to cross Esther in anything, saith Josephus.

And they hanged Haman’s ten sons] For greater ignominy and terror to others. Thus God commanded the heads of the twelve princes of Israel to be hanged up against the sun, #Nu 25:4. Joshua hanged the king of Ai upon a gallows until the evening, #Jos 8:29, and after that the five kings of the Amorites, #Jos 10:27 God hanged up Absalom with his own bare hand.

Absalon marte furens pensilis arbore obit.

Absalon died in a tree fighting punished for his rage.

Ver. 15. For the Jews that were in Shushan] They did not stand to cast perils or frame excuses, but with singular courage and constancy went an end with the work, whereunto they saw themselves to be rightly called by God and man, keeping themselves still within the compass of the king’s edict, and so carrying the matter, that those that were slain were judged by their own fellow citizens to have deservedly perished.

And slew three hundred men at Shushan] Besides the former five hundred. All these, with Haman, their chieftain, might have lived long in honour and safety could they have kept them quiet. But, by the just and secret judgment of God, they kindled a fire with great force, that consumed themselves, according to that in the prophet Isaiah, #Isa 33:10-12, "Now will I rise, saith the Lord of recompenses; now will I be exalted; now will I lift up myself Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you. And the people shall be as the burnings of lime: as thorns cut up shall they be burnt in the fire."

But on the prey they laid not, &c.] See #Es 9:10.

Ver. 16. But the other Jews that were, &c.] Though they were but a nation, scattered and peeled, a contemptible and feeble folk, lately destined to destruction; yet by faith they subdue kingdoms, escape the edge of the sword, out of weakness become strong, wax valiant in fight, turn to flight whole armies of the aliens, #Heb 11:33,34, prevail and prosper against all the malignant power of Persia: thus were they helped with a little help (as it is, #Da 11:34), that God might have a great deal of glory, as indeed he had.

Gathered themselves together] United their forces, as #Es 9:2, which while our ancestors (the old Britons) did not against the Romans who invaded them, they were easily and quickly conquered. Et dum pugnabant singuli vincebantur universi, And while they fought by themselves, they were all conquored. saith Tacitus, who was here, with his father-in-law, Agricola, an eye-witness of what he writeth.

And stood for their lives] Not one whereof was lost in this hot encounter, in this sharp revenge they took off their avowed enemies. This was even a miracle of God’smercy: "Who would not fear thee, O King of nations," &c.

And had rest from their enemies] Or, That they might have rest from their enemies; who would not otherwise be quieted, but by the letting out of their life-blood; but would make an assault upon the harmless Jews, though it were to die for it; so that upon the matter they were their own deathsmen, besides the wilful loss of their immortal souls, which our Saviour showeth, #Mt 16:26, to be a loss, 1. Incomparable, 2. Irreparable.

And slew of their foes seventy and five thousand] Neither was it any dishonour to them to be God Almighty’s slaughtermen. Even the good angels are executioners of God’s righteous judgments, as they were at Sodom, in Sennacherib’s army, and oft in the Revelation. There cannot be a better or more noble act than to do justice upon obstinate malefactors.

But they laid not their hands on the prey] They would not once foul their fingers therewith. No godly man in Scripture is taxed for covetousness, that sordid sin. {See Trapp on "Es 9:10"}

Ver. 17. On the thirteenth day of the month Adar] On this day they stood for their lives, that they might rest from their enemies. And accordingly

On the fourteenth day of the same, rested they] i.e. The very next day after their deliverance. They would not defer it a day longer, but kept a holy rest with psalms and sacrifices of praise (those calves of their lips), the very next day, while the deliverance was yet fresh, and of recent remembrance. This they knew well that God expected, #De 23:21, and that he construeth delays for denials, #Hag 1:2,4. He gave order that no part of the thank offering should be kept unspent till the third day; to teach us to present our praises when benefits are newly received, which else would soon wax stale and putrefy, as fish. "I will pay my vows now, now," saith David, #Ps 116:18. Hezekiah wrote his song the third day after his recovery. Queen Elizabeth, when exalted from a prisoner to a princess, and from misery to majesty, before she would suffer herself to be mounted in her chariot, to pass from the Tower to Westminster, she very devoutly lifted up her hands and eyes to heaven, and gave God humble thanks for that remarkable change and turn of things.

And made it a day of feasting and gladness] Exhilarating and cheering up their good hearts (that had long lain low) with a more liberal use of the creatures, that they might the better preach his praises, and speak good of his name; and that, since they could not offer up unto him other sacrifices prescribed in the law, because they were far from the Temple, they might not be wanting with their sacrifice of thanksgiving, which God preferreth before an ox that hath horns and hoofs, saith the psalmist. Words may seem to be but a poor and slight recompense; but Christ, saith Nazianzen, calleth himself the Word; and this was all the fee that he looks for for his cures, Go and tell what God hath done for thee. With these calves of our lips let us cover God’s altar; and we shall find, that although he will neither eat the flesh of bulls, nor drink the blood of goats, #Ps 50:13,14, yet if we offer unto God thanksgiving, and pay our vows unto the Most High, it will be looked upon as our reasonable service, #Ro 12:1.

Ver. 18. On the thirteenth day thereof, and on the fourteenth] What they could not do on one day they did it on another. Men must be sedulous and strenuous in God’s work, doing it with all their might, and redeeming time for that purpose, #Ec 9:10.

On both these days they destroyed their enemies] They did their work thoroughly. Let us do so in slaying our spiritual enemies; not sparing any Agag, not reserving this Zoar or that Rimmon; but dealing by the whole body of sin as the king of Moab did with the king of Edom, #Am 2:1, burn the bones of it to lime; destroy it not to the halves, as Saul, but hew it in pieces before the Lord, as Samuel. As Joshua destroyed all the Canaanites he could lay hold on; as Asa spared not his own mother; as Solomon drew Joab from the altar to the slaughter; and put to death Adonijah, the darling, so must we deal with our corruptions, ferreting and fetching them out of their lurking holes, as these Jews did their enemies on the fourteenth day, that had escaped the day before. Since we must either kill them up all, or be killed by them; for as that one bastard Abimelech slew all Gideon’s sons upon one stone, so one lust left unmortified will undo the soul. And as one sinner, so one sin, may destroy much good, #Ec 9:18.

And on the fifteenth day of the month they rested] So shall the saints do after death, which will be the accomplishment of mortification, for he that is dead is freed from sin, #Ro 6:7, and filled with joy, #Isa 35:10. The ransomed of the Lord shall then return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Ver. 19. Therefore the Jews of the villages, &c.] Pagani. This is expounded in the next words.

That dwelt in the unwalled towns] Such as is the Hague in Holland, that hath two thousand households in it; and chooseth rather to be counted the principal village of Europe than a lesser city.

Made the fourteenth day, &c.] See #Es 9:17, while the Jews in Shushan were destroying the remainder of their enemies. This day was afterwards called Mordecai’s holiday, Η Μαρδοχαικη ημερα, #/RAPC 2Ma 15:36.

And of sending portions one to another] See #Ne 8:10. To the rich they sent in courtesy, to the poor in charity, and both these to testify their thankfulness to God for their lives, liberties, and estates, so lately and graciously restored unto them.

Ver. 20. And Mordecai wrote these things] He wrote with authority, as a magistrate (say some), that the Jews should keep these days with greatest solemnity. He wrote the relation of these things mentioned before, say others, as the ground of this annual festivity. Or else it may be meant more generally that Mordecai was the penman of the Holy Ghost, in writing this whole Book of Esther, as was before hinted.

And sent letters unto all the Jews.. both nigh and far] Propinquis et longinquis, near and far, that they might all agree together about the time and manner of praising God; and so sing the great Hallelujah. See #2Co 1:11 2Ch 20:26-28 Ps 124:1,2 126:1 Ps 136, penned for a recorded public form, to praise God among the multitude, #Ps 109:30, and in the great congregation, #Ps 22:22,25. David would go into the presses of people, and there praise the Lord, #Ps 116:18,19. This was to walk worthy of the Lord, #Col 1:10. This was to make a proportionable return, for we are God’s soil, and our thanks his crop.

Ver. 21. To establish this among them] sc. By a law, that they should yearly on those two days rest, and repeat among themselves that signal deliverance, propagating the remembrance of it to all posterity. Mordecai well knew that eaten bread is soon forgotten, that deliverances are usually but nine days’ wonderment, that it is easy and ordinary with people to rob God and wrong themselves by their unthankfulness, which forfeiteth former mercies and forestalleth future, he therefore settleth it upon them, saith the text, statuendo eis ut facerent, he exacteth it of them by virtue of his office.

That they should keep the fourteenth day, and the fifteenth day] Both days, nam gaudet produci haec solennitas, for he rejoices to promote these feasts, as Austin said of the feast of Pentecost, such a solemnity should be drawn out to the full length, as the silkworm stretcheth forth herself before she spinneth her finest thread. Jehoshaphat and his people showed themselves unsatisfiable in their praises, which they presented again and again, #2Ch 20:26,27. And good Hezekiah, when he observed in his subjects such a float of affections at the passover, and that they were in so good a frame, took counsel with them to keep other seven days, and they kept other seven days with gladness, #2Ch 30:21-23. See with what a flood of words holy David poureth forth his soul in prayer, #Ps 145:1-8, as if therewith he would even fill up the distance between God and himself. Sometimes he seemeth to forget himself in point of praising God; for he will, like a bird, having got a note, record it over and over, as #Ps 136. And in the last psalm there are but six verses yet twelve hallelujahs. He concludeth, Let everything that hath breath, or, Let every breath praise the Lord, let it be as the smoke of the tabernacle, when peace offerings were offered. Tam Dei meminisse opus est quam respirare, saith Chrysostom, We have as much need to remember God as to take breath.

Ver. 22. As the days wherein the Jews rested from their enemies] And therefore they in thankfulness would consecrate the same as a holy rest unto the Lord, calling the fourteenth day, Festurn sortium minus, the lesser festivity of lots; and the fifteenth day, Festum sortium maius, the greater festivity of lots, as Drusins telleth us.

And the month] They thought the better ever after of the month Adar, that magnificent month, wherein was that golden day of their deliverance. O dieculam illam, &c., dexter sane prae laetitia mihi salit oculus, said he. Oh that joyful day! Oh that the calendar of my life might be filled with such festivals!

Which was turned unto them from sorrow to joy] As God remembered poor Joseph, and turned his fetters into a chain of gold, his rags into robes, his stocks into a chariot, his prison into a palace, his brown bread and water into fine bread and wine; and as he had turned again the captivity of his people as the streams in the south, #Ps 146:4; so here he had made a great alteration, bringing them from the jaws of death to the joys of a glorious deliverance; turning their sadness into gladness, their sighing into singing, their musing into music, their tears into triumph, luctum in laetitiam, saccum in sericum, ieiunium in epulum, manuum retortionem in applausum, &c. And this is no new thing in the Church.

Ver. 28. And the Jews undertook to do as they had begun] Which yet they could not do unless God gave them a heart to do it. Holy David understood this, and therefore when he found that heat and height of good affections in his people, he prayed, "O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee," #1Ch 29:18. And when he had at another time undertook for himself, that if God would deliver him from blood guiltiness his tongue should sing aloud of God’s righteousness, he subjoins (by way of correction, as if he were sensible that he had promised more than was in his power to perform), "O Lord, open thou my lips, and my mouth shall show forth thy praise," #Ps 51:14,15. The Hebrew, or rather Chaldee, word here rendered undertook is of the singular number, to show that every particular Jew undertook for himself and for his posterity to all perpetuity. And indeed they keep this feast annually to this day, and exceedingly please themselves in the reading of this history, counting and calling all such princes and states as cross them Hamans, and wishing that they may be able one day to be avenged of them, as their fathers were of these Persians.

Ver. 24. Because Haman the son of Hammedatha the Agagite, &c.] In detestation of whose wicked plot, the Jews at this day, when, at this feast of Purim, they read the Book of Esther in their synagogues, as oft as they hear mention of Haman they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Haman’s head (Anton. Meraanta. lib. de Jud. Cerem.). Lavater saith the Papists in some countries do the like on Good Friday, when, in reading the Gospel, mention is made of Judas the traitor. But as for Fawkes, Digby, Piercy, Catesby, and the rest of that hellish crew of Popish Hamans, treacherous Judases, these they have crowned with fresh eulogies, and little less than sainted. Garnet (that boute-feu) has his picture set among the rest of Rome’s saints, in the Jesuits’ Church at Rome, with this inscription, Voluisse sat est. To have been willing is enough. Prodigious impudency (Cornel. a Lapide in Apoc. vii. 8).

And had cast Pur] But found, to his cost, that "there is no enchantment against Jacob, neither any divination against Israel," but that, "according to this time it should be said of Jacob and Israel" (said by way of wonder at God’s doing on their behalf), "What hath God wrought!" #Nu 23:23.

To consume them] Heb. to crush them, ut contereret eos, as a thing crushed to pieces, as the lesser beasts are crushed by the lion, or as things are broken with a wooden hammer.

Ver. 25. But when Esther came] Heb. when she came. This was the subject of the Jews’ discourse upon those days, which they spent, not in idle chat, but in telling one another what great things the Lord had done for them; relating all the particulars. All honourable mention was then made of Esther and Mordecai; neither was Haman’s malice instanced without utmost detestation. So true is that of Solomon, #Pr 10:7, "The memory of the just is blessed (or, is with praises, μετ εγκωμιων, as the Septuagint there render it); but the name of the wicked shall rot," as now doth the name of the gunpowder plotters, of Bonner, Gardiner, and other Popish persecutors. Memoria eius sicut vinum Libani, The memory of him as is the wine of Lebanon, say the Jews of those they honour (Bud. Pand.).

Should return upon his own head] According to #Ps 7:17, and haply not without allusion to those Piaculares et Abominales among the Grecians, which were certain condemned persons, on whose heads they put the public guilt, and then tumbled them into the sea, Herod. 1. 2, or else to those expiatory sacrifices amongst the Egyptians, which were first cursed by them, and then cast into the river, or sold to the Grecian merchants, in an apish imitation of the Hebrews’ scape-goat, and the day of atonement.

Ver. 26. Wherefore they called these days Purim] Thereby to perpetuate the memory of that mercy, worthy to be engraven in pillars of marble. This was a notable name; for it served to remind the Jews of all that God had done for them at this bout. As there is edification in the choice of fit psalms, #1Co 14:26, so in the imposing of fit names upon persons, things, and times. As the Christian Sabbath is to good purpose called the Lord’s day; and those festivities of Easter and Whitsuntide were not so fitly called Pasch and Pentecost as the feast of the Lord’s resurrection and of the sending of the Holy Ghost. It should certainly be the constant care of us all to set up marks and monuments of God’s great mercies, so to preserve the memory of them, which else will be moth eaten. Such as were Abraham’s Jehovahjireh, Jacob’s stone at Bethel, Moses’ Jehovahnissi, Aaron’s rod and pot of manna, #Heb 9:4, the twelve stones pitched up in Jordan, the names of Gilgal, Ramath-Lehi, Aben Ezer; those plates nailed on the altar, #Nu 16:39. Hereby God shall be glorified, the Church’s enemies convinced, our faith strengthened, our joy in the Lorcl heightened, our posterity helped, and Satan prevented, who seeketh to obliterate God’s works of wonder; or at least to alienate them, and translate them upon himself, as he endeavoured to do that famous execution of Divine justice upon Sennacherib’s army, by setting Herodotus awork to tell the world in print (Herod. 1. 2) that it was Sethon, king of Egypt, and priest of Vulcan, who obtained of his god that Sennacherib’s army, coming against Egypt, should be totally routed by reason of an innumerable company of rats, sent by Vulcan, which gnawed in pieces their bowstrings, quivers, bucklers, &c., and so made way for the Egyptians to vanquish them. Herodotus addeth that also in his time there was to be seen the statue of Sennacherib, holding a rat in his hand, in Vulcan’s temple, and uttering these words, Let him that beholdeth me learn to fear God. Εμε τις εσορεων ευσεβης εστω. Lo, the god of this world hath his trophies erected, and shall the God of heaven and earth go without? Oh, let us (who have lived in an age of miracles, and seen the out goings of God for our good more than ever did any nation) offer unto him the ransom of our lives, as they did, #Ex 21:30 30:12, in token that they had and held all in mere courtesy from God. Let us leave some seal, some pawn of thankfulness for deliverance from so many deaths and dangers. Otherwise heathens will rise up and condemn us. They after a shipwreck would offer something; after a fit of sickness consecrate something to their gods; after a victory set up trophies of triumph, as the Philistines did to their Dagon, the Romans to their Jupiter Capitolinus.

Therefore for all the words of this letter] In obedience to Mordecai, their godly magistrate.

And of that which they had seen concerning this matter] And especially of God made visible all along in it, yea, palpable, so that they might feel him and find him, #Ac 17:27, though his name be not found in all this book.

And which had come unto them] so. By report and hearsay, but from such hands as that they were fully satisfied thereof, as Haman’s lot casting, Esther’s supplicating, the king’s reading the chronicles, &c.

Ver. 27. The Jews ordained, and took upon them, and upon their seed] See #Es 9:23. Here we have a repetition of what was before recited, and this is usual in Holy Scripture, as #Ge 2:1 Ex 15:19, that things of moment may take the deeper impression. That of Austin is here to be remembered, Verba toties inculcata viva sunt, vera sunt, plana sunt, sana sunt. The words are driven home so many times afresh, are true, are plain, are sound. Let preachers do thus, and hearers be content to have it so. Nunquam satis dicitur, quod nunquam satis discitur. Never spoken enough because never learned enough. "To write to you the same things to me is not grievous, and for you it is safe," saith that great apostle, #Php 3:1.

And upon all such as should join themselves unto them] Those proselytes, #Es 8:17, or whatever hangs-on.

So as it should not fail] But stand as a law inviolable. And yet that Octogesimus octavus mirabilis annus, the 88th year of the marvelous, and that never-to-be-forgotten fifth of November, are with us almost antiquated; little would one think that God had ever done anything for us, either by land or by sea, against either fireworks or waterworks, Vae corpori nostro. Alas our body.

That they would keep these two days] Keep them as before, by consecrating a rest, and feasting before the Lord; not by gormandizing and profane sports, nor by running up and down from house to house, as whiffiers and wassailers, as at this day the Jews’ manner is; witness Antonius Margarita, a baptized Jew (L. de Cerem. Jud.).

According to their writing] i.e. Mordecai’s order, by themselves subscribed and ratified.

Ver. 28. And that these days should be remembered] That the memory of them might be kept afoot in the Church to all perpetuity. Nothing is sooner forgotten than a good turn received. David found himself faulty this way, and, therefore, sets the thorn to the breast, #Ps 103:2. Other holy men kept catalogues (see one of God’s own making, #Jud 10:11,12). They also had their μνημοσυνα, or memorials, as is before noted. The very heathens had their triumphal arches, pillars, trophies, tables, histories, annals, ephemerides, &c. A foul shame for us to fall short of them, and not to wish, as Job in another case, Oh that God’s works of wonder for us were now written. "Oh that they were printed in a book! that they were graven with an iron pen and lead in the rock for ever!" #Job 19:23,24. That famous fifth of November especially, which drowns in a manner the memory of all former deliverances; as the return out of Babylon did the departure out of Egypt, #Jer 23:7. This happy day, too much slighted, alas, in many places already, should never be put out of the English calendar while the sun courseth about the earth; but be registered for the generation to come, that the people which shall be created may praise the Lord, #Ps 102:8. (This was written Nov. 5, 1653.)

Every family, every province, and every city] They should all recognize their late danger, and thereby the better relish their deliverance, as Samson did his honeycomb, which he found by turning aside to see the lion he had escaped. Every man was to consider his own share in the public safety, as the people did at Solomon’s coronation, and to be particularly thankful. This would fortify his faith, feed his hope, nourish his joy, further his obedience.

Ver. 29. Then Esther the queen, &c.] See #Es 2:15. Mordecai had written thus before; now, for more authority’ sake, and to show her forwardness to further so good a work, Esther joineth with him, not for a name, or out of a humour of foolish forth-putting, but out of a holy zeal for God and a godly jealousy over her people, lest they should hereafter slight or slack this service. And, indeed, the Jews’ chronicle (called by them Sedar olam Rabbah) telleth us, that this letter of Esther was not written till a year after Mordecai’s first letter; when those days of Purim haply began to be neglected and intermitted, Anno sequenti contigit quod scriptum est, The next year it happened as it was written, #Es 9:29. She might, therefore, well say, as St Peter did afterwards, "This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance," 2 Epist. iii. 1. True grace in the best heart is like unto a dull sea coal fire; which, if it be not sometimes righted up, will of itself go out, though there be fnel enough about it. This good queen was no less active in her generation than before had been Miriam, Deborah, Bathsheba, &c., and after her were Serena, the empress, Sophia, queen of Bohemia, a Hussite, Queen Catherine Parr, the doctress, as her husband merrily called her sometimes, and that matchless Queen Elizabeth, whose sunny days are not to be passed over slightly, saith one, without one touch upon that string, which so many years sounded so sweetly in our ears, without one sigh breathed forth in her sacred memory. Oh what a happy time of life had that famous light of our Church, Mr William Perkins, who was born in the first year of her reign, and died in her last year.

And Mordecai the Jew] These two joined together to add the more force to the ordinance.

Wrote with all authority Heb. With all strength, viz. of spirit and of speech, of affection and expression.

To confirm the second letter] Lest, for fear of the friends of such as they had slain, the Jews should be slack in observing this feast of lots.

Ver. 30. And he sent letters to all the Jews] Tremellius readeth it, Which letters Mordecai sent to all the Jews, sc. as monitors and remembrancers.

To the hundred twenty and seven provinces] Among and above the rest, to Judea, which was one of that number.

With words of peace and truth] i.e. Premising words of prosperity and settlement, saith Tremellius, or promising them peaceable enjoyment of the true religion, liberty of conscience, rightly so called; or praying, that they may "follow peace with all men, and holiness, without which no man shall see the Lord," #Heb 12:14. Or, he sent letters full of courtesy and truth, that is, of unfeigned courtesy, as Vatablus senseth it. For there is a cut-throat courtesy, such as was that of Joab to Amasa, of Judas to our Saviour, of Julian, the apostate, to Basil, when he wrote unto him, but not with words of peace and truth, φιλος φιλω και αδελφος αδελοω.

Ver. 31. To confirm these days of Purim] That they might by no manner of means be neglected, but that, renewing their resolutions and their reasons for the same, they might remain constant and firm and peremptory in well doing, cleaving to God with full purpose of heart, and sitting close unto the Lord without distraction, #1Co 7:35.

And as they had decreed for themselves] Heb. For their souls; for the soul is the man, and the greatest thing in the least compass is a good mind in a man’s body.

The matters of the fastings and their cry] Heb. The words of fasting, &c., that is, the vows they then uttered when they fasted and cried; that, if God would hear and help them, they would not fail to praise him in all best manner. Now, therefore, sith the vows of God were upon them, they should by keeping these days offer unto him thanksgiving, and pay their vows unto the Most High. Some think that the fasting and crying here mentioned referreth to those in Zechariah, #Zec 7:5, in remembrance of the desolation of Jerusalem; that, as they fasted then, so they should feast now (Aben Ezra); God having fulfilled his promise there made, of turning their fasting into feasting, and added, "Therefore love the truth and peace," #Zec 8:19: confer Mordecai’s words of peace and truth, supra, #Es 9:30.

Ver. 32. And the decree of Esther confirmed, &c.] Dux femina facti. Money was coined in the year 1588, in honour of Queen Elizabeth, with that posy inscribed. The like may be here said of Queen Esther, yea, we may add that in the Gospel, spoken concerning another: Wherever this history shall be read in all the world, this that she hath done shall be spoken of to her eternal commendation.

And it was written in the book] Tremellius rendereth it thus, When, therefore, the edict of Esther had confirmed these things, it was written in this book. Lyra and others thus, She requested the wise men of that age, that they would reckon this history for Holy Writ. If it be meant of any other public record, which the Jews then had, it is lost; as are likewise some other pieces which never were any part of the Holy Scriptures; for God, by his providence, ever took care and course that no one hair of that sacred head should fall to the ground. That unsound conceit of Pellican here is by no means to be admitted, viz. That this latter part of the chapter, from #Es 9:25 to the end, came from the pen of some other man, not guided by the Spirit of God, and that because here is no mention made of praising God at this feast or stirring up one another to trust in him. For we know that all Scripture is of Divine inspiration, and it is to be presumed that those things were done at such solemnities, though it be not recorded in each particular.

Chapter 10

Ver. 1. And the king Ahasuerus laid a tribute, &c.] An extraordinary tribute to maintain war against the Grecians, who, uniting together, were then grown potent and formidable. To enable himself, therefore, the better against them, he gathered money, the sinews of war, but lost the affections of his subjects, the joints of peace. He became hereby ill-beloved of all sorts, and far a less king, by striving to be more than he was. And hence haply one letter of his name is lost here, for the Masorites tell us that in the ancient copies he is written, not Ahasuerus, but Ahasres, without a Vau (Drus. in loc.). {Hebrew Text Note}

And upon the isles of the sea] Judaea was an isle, #Isa 20:6 (but not of the sea, for it was part of the continent), because media inseparabilis unda separated from other countries, and encircled with God’s powerful protection. It was, say some, by Mordecai’s means exempted from this great taxation. Herodotus saith that a country near unto Arabia was exempted (Herod. l. 3). He meaneth Judaea, saith Junius, though he name it not. It may be so. And it may be, saith an interpreter, that this is here inserted, as being intended only of the re-imposing of the tribute, whereof there was granted a release at Esther’s marriage, #Es 2:18, yet it may be also added, to show how God punished the nations for their late greedy gaping after the lives and estates of God’s people.

Ver. 2. And all the acts of his power and his might] Lyra and Rikelius observe that Ahasuerus had all this power and might given him by God, as a recompense of his courtesy to the Jews, and justice done upon their enemies. No man serveth God for nought. He is a liberal paymaster, #Mal 1:10. {See Trapp on "Mal 1:10"}

And the declaration of the greatness of Mordecai] Heb. The exposition. Many make large commentaries upon their own greatness, which a right exposition would show to be rather belluine than genuine. Great men are not always wise, saith Elihu, #Job 32:9. But Mordecai was a great wise man, every way accomplished, one of God’s Rabbis, as Daniel calls them, fit to serve any prince in the world. "There is a spirit in man," a rational soul in an ordinary man; but "the inspiration of the Almighty giveth them understanding," #Job 32:8.

Whereunto the king advanced him] Heb. Wherewith the king greatened him; wherein he showed himself a wise and politic prince; as did likewise Pharaoh in advancing Joseph; Darius, Daniel; Constantius Chlorus, Christian officers; our Henry VIII, the Lord Cromwell, whom he made his vicar-general. Jovianus, the emperor, was wont to wish that he might govern wise men, and that wise men might govern him. Justin Martyr praiseth this sentence of divine Plato, Commonwealths will then be happy, when either philosophers reign or kings study philosophy (Justin. Apol. 1). Jethro’s justitiary must be a wise man, fearing God, &c., #Ex 18:14-26, and that famous maxim of Constantius Chlorus, recorded by Eusebius, is very memorable: He cannot be faithful to me that is unfaithful to God, religion being the foundation of all true fidelity and loyalty to king and country.

Are they not written in the book of the chronicles] These chronicles of Media and Persia, if they were now to be had (as they are not), would far better acquaint us with the history of those times than the fragments of them, collected by Herodotus, Diodorus, Arrian, Justin, and Curtius. But better books than these chronicles are now wanting to the world; as the chronicles of the kings of Israel and Judah, the book of the wars of the Lord, the book of Jasher, Origen’s Octapla (the loss of which work, saith a learned man, deplorare possumus, compensare non possumus, bewail we may, but make up we cannot), Chrysostom upon Matthew (when promotions were offered Thomas Aquinas, his usual answer was, Chrysostomi Commentarium in Matthaeum mallem, I had rather have Chrysostom’s commentary upon Matthew), and many other precious pieces, which learned men would gladly buy at as dear a rate as Plato did those three books that cost him thirty thousand florins. That we have the Holy Scriptures so perfect and entire, preserved safe from the injuries of time and rage of tyrants, who sought to burn them up and abolish them, is a sweet and singular providence; and must be so acknowledged.

Ver. 3. For Mordecai the Jew was next unto king Ahasuerus] Proximus a primo, the king’s second, as #2Ch 28:11, having the next chief seat to him, as Josephus expoundeth it, and set over all the princes of that monarchy (Μετα βασιλεα εχων προεδριαν); so that he might well cry out, with that noble general Iphicrates, εξ οιων εις οια, from what mean beginnings to how great an estate and dignity am I raised! How long he held it is not recorded; all the days of his life, it is likely, for the good and comfort of the Church, though not without the envy of many of the courtiers, which he overcame more by patience than pertinancy.

And great among the Jews] A kind of king in Jeshurun, as Moses, as great among them as if he had been their proper king. There is mention made of one Mordecai, #Ezr 2:2, who was of the first that went up with Zorobabel. Aben Ezra saith that this Mordecai was he; and that when he saw that the building of the city and temple went not on as was to be wished, he returned again out of Judea to Shushan, and lived about the king’s court, being not known to be a Jew, till Haman was in his greatness; soon after which himself became much greater than Haman.

And accepted of the multitude of his brethren] He was their Corculum, sweet heart, as Scipio; their darling (Orbis deliciae), world of delight, as Titus; Mundi Mirabilia, wonder of the world, as Otho, the third emperor of Germany, was called. Of Mordecai it might be sung, as Cardanus did of our Edward VI,

Deliciae saecli et gloria gentis erat.

He was the delight of the generation and the glory of the nation.

Seeking the wealth of his people] Far more than his own private profit, glory, and dignity, labouring their good, both of soul and body, by all means possible, that they might have Gaius’ prosperity, and be as happy as heart could wish.

And speaking peace] He was gentle and courteous to all, not like Polyphemus, who was

Nec visu facilis, nec dictu affabilis ulli.

Now affability and courtesy in high degree easily draweth men’s minds, as fair flowers in the spring do passengers’ eyes; Queen Elizabeth, If or instance, of whom before. Moreover, he spoke good of them, and for them, to the king, and promoted their prosperity to the utmost.

To all his seed] i.e. To all his countrymen, as if they had been his own children. And here that sweet promise of God, made to the good figs, was fulfilled. Jeremiah had persuaded Jehoiakim, and many others with him, to yield themselves up into the hands of the king of Assyria, assuring them that, so doing, they should fare far better than those that stood out. They did so, and Mordecai among the rest, as some will have it; and now see how well they speed, see the faithfulness of God in fulfilling his promises; the reward of the righteous, the triumph of trust.

Again, to all his seed] That is, posteris suis, his posterity, so some sense it; he spoke peace to all his seed, that is, prosperity to all the Jews’ posterity; providing for their future happiness also, and taking course, that after his death, too, the welfare of the Church might be continued, Prolocutus est prosperitatem totius Iudaeorum posteritatis He spoke for the prosperity of the entire posterity of the Jews. (Merlin). This was dying David’s care, #1Ch 28:1,2, &c., and Paul’s, #Ac 20:29, and Peter’s, 2 Epist. i. 15, and Ambrose’s, of whom Theodosius, speaking, said, Dilexi virum, I have loved the man. I could not but love the man exceedingly for this, that, when he died, he was more solicitous of the Church’s than of his own dangers. So was Calvin, as is testified in his life. Nay, Cicero, as he could confidently sing,

O fortunatam natam me consule Romam.

Oh fortune that made me a consul of Rome. So he elsewhere professeth, that he was in no less care what the commonwealth would do when he was dead than whiles he was yet alive.

Soli Deo Gloria in aeternum.

Glory to God in eternity

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10