Esther 3

— the people also, to do with them as it seemeth good to thee.] Thus, without any examination into the real state of things, Ahasuerus consented to the destruction of the whole Jewish race: so unwilling are men that love their pleasure to take any pains in distinguishing between truth and falsehood. Bp. Patrick.

In all this behaviour of Ahasuerus, who sees not too much vehemence of headstrong passion? Vashti is cast off for a trifle; the Jews are given to slaughter for nothing: his rage in the one, his favour in the other, is too impotent: as he was a bad husband, so he is an equally bad king. Bp. Hall. Hence also we may take warning not to lend our ear to detractors, or to credit evil reports and unfavourable representations, till we have examined their foundation, and know them to be true. Ostervold.

provinces.] Herodotus thus describes these posts which were in use among the Persians. There is no method of conveyance more expeditious than these messengers. They are ordered in the following way. Men with horses are kept in readiness at stations distant one day’s journey from each other. Intelligence is forwarded by the first of these messengers to the second, and by him to the third, and so on to the last. Neither snow, nor rain, nor heat, nor darkness, prevent them from performing their course with the greatest speed. Bp. Patrick.

Xenophon also says of them: I find that Cyrus set on foot another contrivance beneficial to his vast empire, by means of which he gained early information of what was doing in remote parts of his dominions. He formed establishments of stables, horses, and attendants, as far distant from each other as a horse could travel with ease in one day; and at each of these stations he appointed a person to receive and transmit the letters brought by the messengers, and to see that the men and horses were taken care of after their journey, and that fresh ones were sent forward. Sometimes these journeys were not intermitted during the night; the messenger to whose turn it fell to travel at night proceeding as he who had travelled during the day. Parkhurst.

— and to take the spoil of them for a prey.] This permission would act as a strong motive for putting the decree in execution. Bp. Patrick.

— the city Shushan was perplexed.] The Jews at Shushan, getting intelligence of the matter, were reduced to a great degree of perplexity; and the people of other nations, who had been conquered and taken captive as well as they, fell into great apprehensions, not knowing but that they in their turn might experience the same barbarous treatment. Pyle.

Chap. IV. ver. 1. — and went out into the midst of the city, &c.] We may admire the courage of Mordecai in standing forward at this critical juncture, and so strenuously asserting the interest of his countrymen and of his religion, endangered by a sanguinary project for their utter destruction. Dr. Coney.

The Targum states, that when Mordecai had cried aloud in the midst of the city, the Jews gathered round him, and that he caused the book of the law to be brought to the gate of Shushan, and read therein these words of Moses, in Deut. iv. 30, 31, “When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto His voice; (for the Lord thy God is a merciful God;) He will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which He sware unto them.” After which he exhorted them to fasting, humiliation, and repentance, according to the example of the Ninevites. Bp. Patrick.

Chap. V. ver. 8. — and I will do to morrow as the king hath said.] That is, I will then make known my request. Dr. Wells. Her intention in thus desiring to entertain the king twice at her banquets before she made known her petition to him, was, that she might thereby the more endear herself to him, and dispose him the better to grant the request which she had to make to him. Dean Prideaux.

There was also a singular providence of God in so

Esther 3:2

2. — nor did him reverence.] It is probable that he denied Haman this honour on account of the curse under which he lay, as being an Amalekite, Exod. xvii. 14; 1 Sam. xv. 1, 2. It is probable also that all the Jews did the same; otherwise there would have been no ground, even in the most malicious mind, for such a design of destroying the entire people. Bp. Wilson. Or perhaps the reverence, which it was commanded should be paid to this great man, was a kind of divine honour, such as was sometimes addressed to the Persian monarchs themselves. And this being a species of idolatry, Mordecai refused to pay on conscientious principles. Perhaps too, it was Haman’s understanding that his refusal was the result of his Jewish principles, which was the very thing that determined him to attempt the destruction of the Jews in general, knowing they were all of the same mind. Dr. Jennings. To bow to all great persons was a common mark of respect; and for this a particular command was not necessary, nor would Mordecai have refused it at the peril of his countrymen as well as himself. In the reverence therefore here commanded, something more than common respect, and bordering on adoration, appears to have been intended. The author of the Apocryphal additions to the book of Esther has thus interpreted the conduct of Mordecai, and represented him as praying in these words: “Thou knowest all things, and Thou knowest, Lord, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman. For I could have been content with good will for the salvation of Israel to kiss the soles of his feet. But I did this, that I might not prefer the glory of man above the glory of God: neither will I worship any but Thee, O God,” Apocr. Esth. xiii. 12-14. Bp. Patrick.

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4. — whether Mordecai’s matters would stand:] Whether Mordecai would persist in his conduct, and what would be the event of it. Bp. Patrick. — for he had told them that he was a Jew.] He had probably been much pressed to give his reason, and he wished to shew that it was not pride, or humour, which made him unwilling to comply with the king’s order, but that he was influenced by his religion, which required those of his nation to destroy the Amalekites, and to pay worship to none but God alone. Dr. Wells.

Esther 3:5

5. — and gave him a commandment to Mordecai, &c.] And gave him a commandment to go to Mordecai, and “to know what it was” for which he thus grieved. Dr. Wells.

Before CHRIST about 510. sackcloth and ashes were laid under many. manches. whom he had sat before her. Esther, advised by Mordecai to intercede CHAP. IV. with the king, undertaketh the suit.

the sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them.

Esther 3:6

6. — for they had shewed him the people of Mordecai:] That is, Haman had been informed that Mordecai was a Jew. Dr. Wells. — wherefore Haman sought to destroy all the Jews] Mordecai alone had offended him; yet such was his pride or malice, or both, that I know not how many thousands, men, women, and children, must die all, for no other cause but that Mordecai happened to be their countryman. Bp. Andrews. From hence we may take occasion to consider the miserable influence of pride and ambition; which intoxicate the mind, making men insolent and outrageous, willing to burst all the bonds of humanity on the slightest and most trivial occasions, and unable to endure any thing which stands in their way, or tends to shew them the falsehood of those arrogant notions which they entertain of themselves. Hence too we may observe the pernicious effects of ungoverned anger, which being once kindled, quickly rises into a raging fire, and spreads destruction far and wide. Dr. J. Balguy.

Esther 3:7

7. — they cast Pur, that is, the lot,] It was the superstitious manner of the Eastern countries to inquire, by casting lots, what time would be fortunate or unfortunate for the execution of any considerable design. Accordingly Haman gathered together his magicians, and lots were cast before him: and it being first inquired what month would be most favourable, by their rules of divination, they supposed that the month Adar, the last month of the year, would be such; and afterward, by the same rules, the thirteenth day of that month was chosen for Haman’s purpose. Pyle, Dr. Wells. This day being full eleven months after the time when the lots were cast, the lot which pointed it out seems to have been directed by the especial providence of God, that, by so long an interval occurring, there might be time enough to take the measures requisite to prevent the intended mischief. Dean Prideaux. And this remarkably exemplifies the words of Solomon in Prov. xvi. 33, “The lot is cast into the lap; but the whole disposing thereof is of the Lord.” Bp. Andrewes. Haman obtaineth a decree to put the Jews to death. Before CHRIST 310. or, equal. destroy them. appraiser.

Esther 3:8

8. And Haman said &c.] Haman’s accusation of the Jewish people abounds with malicious insinuations accompanied by pretences of regard for the publick welfare. Haman conceals his private resentment against Mordecai, as if fearful of exposing the evil motive which actuated him in his application to the king. Bp. Hall.

— dispersed among the people in all the provinces of thy kingdom.] A great number of Jews remained settled in the countries whither they had been carried captive, not accepting the grant of permission to return, offered them by Cyrus. Bp. Patrick. In the midst of idolatry they preserved their religion, and transmitted it to their posterity. And in aftertimes there were Jews so generally dispersed over the habitable world, that in Acts ii. 5, we read, that at the feast of Pentecost “there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.” Bp. Newton.

— and their laws are diverse from all people.] One great purpose of many peculiar rites and customs enjoined to the Jews evidently was, that they might be kept separate from other nations, and not adopt the manners and practices connected with idolatry. The peculiarity of their customs frequently drew on them the reproaches of heathens; Haman here makes it a ground of accusation against them: Tacitus represents them as a people whose religious rites were contrary to all the world beside; that they accounted profane what to others was most sacred, and, on the contrary, allowed and observed what by others was forbidden. Collyer. Cicero said of the Jewish religion, that it was wholly inconsistent with the splendour and ancient institutions of the Roman empire, and with the dignity of the Roman name. Dr. Jackson.

Esther 3:9

9. — and I will pay ten thousand talents of silver] A sum of more than two millions one hundred thousand pounds sterling of our money. Dean Prideaux. To compensate for the loss of the tribute paid by the Jews. Bp. Patrick.

If revenge were not very sweet to the malicious man, he could not be content to purchase it at so high a rate. How do we see daily that the thirst hereof carries men to a ruinous prodigality of estate, body, and soul! Bp. Hall.

Esther 3:10

10. — and gave it unto Haman] Thus placing the royal seal under Haman’s discretion. Dr. Wells.

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11. — The silver is given to thee.] “I do not require thee to pay the ten thousand talents of silver which thou offerest.” See ver. 9. Dr. Wells.

11.—there is one law of his to put him to death.] One law extending to all that were so presumptuous, whatever might be their rank. This seems to be an ancient law of the country, for it is mentioned by Herodotus; although, according to some, it was procured by Haman, in order that none might come into the king’s presence without introduction from him. Bp. Patrick.

—but I have not been called &c.] This might justly make her fearful that the king’s affection toward her was diminished, and that her petition would not be favourably received. Bp. Patrick.

Esther 3:12

12. — of every province according to the writing thereof, &c.] That is, it was written in the language of every people, and in the character which they could read. Bp. Patrick. See Apocryphal Esther, chap. xiii, where this decree is given at length.

— sealed with the king’s ring.] The very ancient custom of sealing despatches with a seal or signet set in a ring is still retained in the East. Thus in Egypt, Dr. Pococke says, they make the impression of their name with their seal, generally of cornelian, which they wear on their finger, and which is blacked when they have occasion to seal with it. And Mr. Hanway remarks, that the Persian ink serves not only for writing, but for subscribing with a seal: indeed, many of the Persians in high office could not write. In their rings they wear agates, which serve for seals, on which is frequently engraved their name, and some verse from the Koran. So also Dr. Shaw: As few or none of the Arab Shekhs, or of Turkish and Eastern kings, princes, or bashaws know how to write their own names, all their letters and decrees are stamped with their proper rings, seals, or signets, (see 1 Kings xxi. 8; chap. iii. 12.) which are usually of silver or cornelian, with their respective names engraved upon them on one side, and the name of their kingdom or principality, or else some sentence of the Koran, on the other. The art and practice of engraving names on a signet is as old as Moses. See Exod. xxxix. 14, 30. Parkhurst.

13. And the letters were sent by posts into all the king’s

Esther 3:13

13. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.] These words of Haman, spoken thus deliberately after he had called together his friends, are evidently the expressions of a real and painful feeling, and shew that vexation and resentment troubled him to an excessive degree, and had gained entire possession of his mind. Ahab, under the tyranny of similar passions, when he could not have his will concerning Naboth’s vineyard, “came into his house heavy and displeased—and laid him down upon his bed, and turned away his face, and would eat no bread:” nor could all his worldly magnificence give him relief.

Those things which availed nothing to the happiness of Haman, under his vexation of spirit, are enumerated by him in his complaint uttered in the presence of his friends. They consist of the greatest distinctions and favours that he could desire from the king, and the most alluring objects of human wishes. Nevertheless his

Esther 3:14

14.—from another place:] He knew not whence, but he confided in God, that by some means or other He would preserve them. Bp. Patrick.

Mordecai tells her, that the decree extended universally to all of her nation, and that, if it came to execution, she must not expect to escape more than any other of the people; that Providence seemed to have advanced her on purpose for this work; but that, if she refused to act her part in it, then deliverance would come in some other way, and she and her father’s house would perish. Dean Prideaux.

The faith of Mordecai describes amid all these clouds a cheerful prospect of deliverance. He saw the day of their common destruction fixed, he knew the Persian decrees to be unalterable; but withal he knew there was a Messias to come. Supported by the remembrance of God’s covenant to His church, he can foresee Israel’s safety, in spite of the sanguinary purposes of its adversaries; trusting the promises of God rather than the threatenings of men. Bp. Hall.

—but thou and thy father’s house shall be destroyed:] Deliverance shall certainly come to the people of God; but if thou refuse to act thy part as an instrument of their preservation, thou shalt surely perish, and thy father’s house with thee, for thy self-love and want of zeal for thy country and religion. Dean Prideaux, Pyle.

—and who knoweth whether thou art come to the kingdom for such a time as this?] Which is as if he

had said, Consider the wonderful and gracious providence of God, in raising thee from among a despised people to be the consort of the greatest monarch upon earth. Think not but the Lord therein certainly intended that some great work should be accomplished by thy hand in favour of His afflicted church. And now the hour is come for thee to make use of the advancement given thee by the Lord; and to try, by that power and interest which thou hast with the king, to reverse the decree of our adversary, and effect the deliverance of our whole nation.

The argument used by Mordecai to Esther is one of general application and use, namely, that one great purpose for which men are intrusted by Providence with power or riches, is that they may therewith do good, and succour those who require their assistance; that they may help those to right who suffer wrong, may stand by their poorer brethren in the day of calamity and distress, and may minister to the comfort of the afflicted; and that it is their sin, if they neglect to make these uses of their superior advantages. Bp. Sanderson.

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15. — And the king and Haman sat down to drink;] They sat down to enjoy themselves after having given orders for the execution of the plan, and despatched the posts. Herodotus assures us, that the Persians were great drinkers of wine, and that, when filled with

his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;

Esther 3:16

16.—neither eat nor drink three days.] The usual way of observing such a fast, was to eat nothing until the evening, and then sparingly. Bp. Wilson.

—which is not according to the law:] Being thus recommended to God, she resolved not so much to regard the law as the preservation of her people; for there are some cases in which, to observe the laws of man, would be to offend against the laws of God. Bp. Patrick.

—and if I perish, I perish.] Her meaning is, I will put my life in hazard; I cannot venture it in a better cause; I will do the act, let God give what issue He pleases. Heroical thoughts do well befit great actions. Life can never be better adventured, than where it shall be gain to lose it. Where the necessity of God’s church calls for us, no danger should withhold us from all honest means of relief. Bp. Hall. This is a mode of expression resembling the words of Jacob in Gen. xliii. 14, “If I be bereaved of my children, I am be-

Esther, standing before the king, is encouraged by him in her suit. and did according to all that Esther had commanded him. # CHAP. V.