2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was 'great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. 4 So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him; but he received it not. put on sackcloth, v. 1,2. laying the danger to heart | made, not so much in prudence, for the greater safety of the king's person, as in pride, that, being seldom seen, and not without great difficulty, he might be adored as a little god. This foolish law made the royal palace little better than a royal prison; the kings themselves could not but become merose, and perhaps melancholy, and so a terror to others, and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill-nature. It was bad for their subjects; what good had they of a king they might never apply to for redress, or appeal to from inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may, at any time, come boldly, and be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus. nied themselves the comfort of their tables, and of wives, that there was no proviso in the law to ex2. All the Jews laid it much to heart, r. 3. de- It was particularly very uncomfortable for their their beds at night. They who, for want of con- cept them, who were bone of their bone, and flesh fidence in God, and affection to their own land, of their flesh. But perhaps it was wickedly inhad staid in the land of their captivity, when Cy-tended as much against them as any other, that rus gave them liberty to be gone, now perhaps the kings might the more freely enjoy their concurepented their folly, and wished, too late, they had bines, and Esther knew it. Miserable the kingdom, when the princes framed their laws to serve complied with the call of God. their lusts. trouble, was exceedingly grieved, v. 4. His grief Esther, on a general intimation of Mordecai's 2. Her case was, at present, very discouraging: was hers, such a respect did she still retain for Providence so ordered it, that slie was under a 5 Then called Esther him; and the Jews' danger was her distress; cloud, the king's affections cooled toward her, she for Hatach, one of the for, though a queen, she forgat not her relation had not been in his presence for thirty days; this king's chamberlains, to them. Let not the greatest think it below was, that her faith and courage might be the more whom he had appoint- then to grieve for the affliction of Joseph, though tried, and God's goodness, in the favor she now ed to attend upon her, 6:6. themselves anointed with the chief ointments, Am. found with the king notwithstanding, shine the Esther sent change of raiment to Mordecai, brighter. Probably Haman endeavored by women, and gave him a com- the oil of joy for mourning, and the garments of as well as wine, to divert the king from thinking mandment to Mordecai, praise for the spirit of heaviness; but, to make her of what he had done, and then Esther was neglectto know what it was, sensible of the greatness of his grief, and conse-ed, from whom, no doubt, he did what he could to and why it was. quently of its cause, he received it not, as one that alienate the king, knowing her to be averse to him. refused to be comforted. III. Mordecai still insisted; for, 6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. 7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree, that was given at Shushan to destroy them, to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. the 9 And Hatach came, and told Esther words of Mordecai. 10 Again spake unto Hatach, and gave him commandment unto Mordecai; Esther 11 All the king's ser 1. The cause was her own, the decree did not V. 5-17. So strictly did the laws of Persia confine wives, especially the king's wives, that it except her; and it was certainly her wisdom rawas not possible for Mordecai to confer with Esther to expose herself to a conditional death from ther, but divers messages are here carried between her husband, than to a certain death from her them, by Hatach, appointed to attend her, one, it enemy. seems, she could confide in. I. Ón Esther's sending to inquire more particularly into Mordecai's grief, he sent her an authentic account of the whole matter, with a charge to intercede, if she had any respect for him, or kindness for the Jewish nation, rectify the misinformations with which the king was imposed on, and set the matter in a true light, not doubting but he would then vacate the decree, v. 7, S. II. She sent her case to Mordecai, v. 11. complaining that he put a great hardship on her, in urging her to address the king; gladly would she do the Jews a kindness, but if she must run the hazard of death as a malefactor, she might well say, I pray thee, have me excused, and find some other intercessor. 1. The law was express, all knew it; and it vants, and the people of NOTES. Cap. IV. V. 11. It may be supposed, that this law was framed, der the pretext of securing the person of the king from the assaults of conspirators, and of maintaining his dignity; but it would serve also to protect his ministers and favorites from detection, in their oppressions or pernicious measures. For, in general, the king must see with their eyes, and hear with their ears, and receive their reports: and if any one would venture to present to him a complaint, petition, appeal, or information, he must do it at the hazard of his life; as the king This law was 2. The cause, one way or other, would certainly be carried, therefore she might safely venture, v. 14. This was the language of a strong faith, when the danger was most threatening. Instruments may fail, but God's covenant will not. 3. If she deserted her friends now, through cowardice and unbelief, she would have reason to fear some judgment from heaven would be the ruin of her and her family, while the rest of the Jews would be preserved. He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin. 4. Divine Providence had an eye to this, in bringing her to be queen, Who knows whether thou art come to the kingdom for such a time as this?' Therefore, (1.) Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thine elevation.' (2.) 'Thou live: but I have not 12 And they told 13 Then Mordecai commanded to answer 1:1. 3:12. f 1 Sam. 4:13,14. 11:4. Is. 22:4,5,12. g Matt. 13:42. 22.13. 15:30. Heb. sackcloth and ashes were laid under many. Is. 58:5. Dan. 9:3. tlich. eunuchs. 1:12. 1 Sam. 8:15. Marg. 2 K. 9:32. 1s. 56:3. Acts 27. h Gen. 37:35. Ps. 77:2. Jer. 31:15. Heh, set before her. 1:10,12. i Rom. 12:15, 1 Cor. 12:26. Phil. 2:4. leb. 4:15. J3:2-15. k 3:14,15. 12:20. 1 Tim. 6:13,17. m Job 9:15. Prov. 16:14,15. Ec. 10:4. Acts 12:20. n 7:3,4. 8:6. Neh. 2:3-5. Prov. 21:1. o 5:1. p Dan. 2.9. r 1:19. 2:14, 1 Pet. 3:7. would seldom call for any person, in opposition to the advice of his counsellors and ministers. SCOTT. Whosoever, &c.] This was the law ever since the reign of Dejoces, king of Media, for the security of the king's person, as Herod. states, and possibly a contrivance of the king's officers to engross him to themselves, all his affairs being transacted through his ministers.' LE CLERC. Verse 13. Think not-thou shalt escape.] The counsellors who ruined Vash Esther, venturing uncalled before the king, is graciously received; and, being encouraged to make her request, she invites the king and Haman to a banquet, 1-5. Being again asked what was her request, she invites them to another banquet the next day, 6-8. Haman, proud of this distinc tion, and elated by prosperity, is yet disquieted by Mordecai's neglect, and amidst his vain-glorying, complaius of it to his friends and his wife, 9-13. By their advice he erects a gallows for Mordecai's execution the next morning, 14. needest not fear miscarrying; if God designed thee for it, He will bear thee out, and give thee success.' It appeared, by the event, she did come to the kingdom to be an instrument of the Jews' deliver ance. There is a wise counsel and design in all the providences of God, unknown to us till it is accomplished, but which will prove, in the issue, that they are all intended for, and centre in, the good of the church. We should every one of us consider for what end God has probably put us in the place where we are, and study to answer that end: and when any particular opportunity of serving God and our generation offers, we must take care not to let it slip; for we are entrusted with it, to improve it. IV. Esther, hereupon, resolves, whatever it cost her, to apply herself to the king, but not till she and her friends had first by fasting and prayer applied themselves to God, v. 15, 16. She speaks here, 1. With the piety and devotion that became an Israelite. In peril of her life, she would yet think herself safe, and be easy, when she had committed the keeping of her soul to God, and herself to his protection. She believed God's favor was to be obtained by prayer, that his people are a prayingpeople, and He a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She, therefore, desired Mordecai would direct the Jews in Shushan, to sanctify a fast, and call a solemn assembly, to meet in their respective synagogues, and to pray for her, and to keep with her a solemn fast, three days; abstaining, as much as possible, from all food, in token of humiliation for sin, and in a sense of unworthiness of God's mercies. Those know not how to value the divine favor, who grudge thus much labor, and self-denial, in its pursuit. She might not come to their assemblies; but would fast with her maids in her apartment of the palace; her maids were either Jewish, or so far proselytes, that they joined her. A good example of a mistress praying with her maids. Those who are confined to privacy, may join their prayers with those of the solemn assemblies; absent in body, they may be present in spirit. Those who desire, and have, others' prayers for them, must not think that will excuse thein from praying for themselves. 2. With the courage and resolution that became against the king's house: and the king sat upon his royal throne in the royal house, Over against the gate of the house. 2' And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and the king held out to a queen; When we have sought God, I will go in unto the king to intercede for my people; It i not according to the king's law, but it is according to God's law; therefore, whatever comes of it, I will venture, and not count my life dear to me, so I may serve God and his church, and if I perish, I perish, I cannot lose my life in a better cause. Better do my duty, and die for my people, than shrink from my duty, and die with them:' she reasons as the lepers, 2 K. 7: 4. not in despair or passion, but in a holy resolution to do her duty, and trust God with the issue: welcome his holy will. In the apocryphal part of this book, (ch. 13. and 14.) we have Mordecai's prayer and Esther's, on this occasion, both very particular and pertinent. CHAP. V. Our last news of Haman, left him in his cups; of Esther, left her in tears, fasting and praying. Now this ch. brings in Esther in her joys; smiled on by the king, and honored with his company at her banquet of wine; and Haman on the fret, because he had not Mordecai's reverent salutation, and with great indignation setting up a gallows for him. Thus they that sow in tears, shall reap in joy, but the triumphing of the wicked is short. V. 1-8. Here is, I. Esther's bold approach to the king, e. 1. When the fast was finished, she lost no time, but, while the impressions of her devotions were fresh on her spirit, addressed the king. When the heart is enlarged in communion with God, it will be imboldened in doing and suffering for Him, Some think the 3 days' fast was only one whole day, and 2 whole nights, and that this is called 3 days, as Christ's lying in the grave so long is. This exposition is favore by the consideration, that on the 33 day she appeared at court. Resolutions which have difficulties and dangers to break through, should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. She put on her fine clothes, not to please herself, but her hus band-so her prayer, in the Apocrypha. Let those whose rank obliges them to wear rich clothes, learn hence to be dead to them, and not make them their adorning. II. Her favorable reception. 1. The king protected her from the law, assur Esther the golden scep- Prov. 24:10-12. Matt. 15.24,25. Jobn 17. t Gen 22:14. Num 23:22-24. Deut. 18. 12:7,15. Judg. 14:15-18. 15:6. x Gen. 45:4-8, Is. 45:1-5. 49:23. Arts PRACTICAL OBSERVATIONS. Public calamities, especially those which oppress the church of God, should more affect our hearts than any private affliction. Vain is the attempt of man to banish misery from his heart, by any of those varied devices he tries for that purpose. A refuge from the wrath to come is indeed provided; and an effectual support under temporal afflictions, and victory over death itself: but most men content themselves with striving to forget their misery, instead of seeking and securing happiness. Yet the approach of death, as well as its consequences, must be formidable, in proportion as it is unexpected and unprepared for.-We never have any good reason to complain of the Lord's dispensations; though we have frequently cause to bemoan our afflictions, to deprecate the miseries to which we are exposed, and to appeal to Him against our oppressors, persecutors, and tempters: and we are charged to present our daily petitions at his throne of grace, for the whole church of God and all the members of it, according to their several difficulties, trials, and services; as well as for the conversion and salvation of our fellow sinners. As the enemies of the church are instigated by malice to be unwearied in mischief, surely we ti, would not spare an obnoxious alien.' Sutcliffe, in COND. COMM. y 1 Sam. 17:29. 2 K. 19:3. Neb. 6:11. Heh. found. 2 2 Chr. 10:3. 1s. 22:12. Joel 1:14,15. 2:12-17. Jon. 3:4-6. 5:1. Matt. 12:40. Acts 99. 27:33 b Gen. 18:19. Joab. 24:15. Acts 10:7. c Gen. 43:14. 1 Sam. 195. 2 Sam. 10:12. Luke 9:24. Acta 90:24. 21: 13. Rom. 16:4. Phil. 2:30 ↑ Heb. passed. a 4:16. b 1:11. Matt. 27:64. 8:15. Matt. 10:16. 11:8 J Pet. 3:3-5. should be constrained by love to be as unwearied in doing good. But we are prone to shrink from perilous and self-denying ser vices: and to think ourselves sufficiently excused for neglecting an opportunity of important usefulness, if we can truly say, that it would have been embraced at the hazard of liberty or life. Yet, as the disciples of Him who laid down his life for us, we ought also, if properly called to it, to lay down our lives for the brethren: and no labor, loss, or suffering in the way, will justify us in neglecting the duty of our station. Those who are called to stand forth boldly in perilous services, have a right to demand the united prayers of all their brethren. And, in great emergencies and adversities especially, solemn seasons of fasting, humiliation, and prayer are peculiarly useful, to prepare the mind for expecting and receiving deliverance from the mercy of God, in a proper manner. The trembling sinner is often as much afraid of casting himself, without reserve, on the Lord's free mercy, as Esther was of coming before the king. But let him venture, as she did, with earnest prayers and supplications, saying, 'If I perish, I perish," and he shall certainly succeed. NOTES. SCOTT. CHAP. V. V. 2. Golden sceptre.] Xenophon also states that the dom. 3 Then said the king unto her, What wilt thon, queen Esther? and what is thy request? it shall be even given thee to the half of the king 4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet, that I have prepared for him. 5 Then the king said, 'Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. 7 Then answered Esther, and said, My petition and my request is; 8 If I have found favor in the sight of the king, and if it please the king to grant my petition, and to perform may request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to-morrow as the king hath said. * a 9 Then went Haman forth that day, joyful, and with glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, a he was full of indignation against Mordecai. 10 Nevertheless Haman 'refrained himself: Liegs of Persia wore a golden sceptre.' BURBER. The cut (of a Medo-Persian king) is from a huge doorway of the square columned building, on the right of the platform; cut, 1:2 6. (Niebuhr.) The throne, foot-stool, sceptre, and sacred lotusCup, havan,' (indicating a worshipper of the 'Good Principle,' see Zendavesta,) are doubtless of massive gold; Bote, 3:9. The attendant eunuch holds the flyflap or fan, and has his mouth covered, that, according to court etiquette, he may not breathe upon the king: elsewhere an ambassa ed her of safety, and encouraged her address, v. 2. All her request at this time, was, that he that are hard to deal with. half of the kingdom, is proverbial; by this he assured her, he would deny her nothing in reason. Herod used it, Mark 6: 23. a promise to accept of another treat, the next 4. Then Esther thought fit to ask no more than day, v. 7, 8. intimating that then she would let him know the business. This adjourning of the main petition may be attributed, 1. To Esther's prudence; thus she hoped yet further to ingratiate herself with him. What is hastily asked, is often hastily denied; but what is asked with a pause, dence, putting it into Esther's heart to delay her deserves to be considered. 2. To God's provipetition a day longer, she knew not why, but God did, that what was to happen that night, night further her design; that Haman might arrive at the highest pitch of malice against Mordecai, and begin to fall before him. V. 9-14. This account of Haman, is a comment on Prov. 21:24. Proud and haughty scorn er is his name, that deals in proud wrath; never any more answered that name than he, in whom pride and wrath have so much the ascendant. See him, 1. Puffed up with the honor of being invited to Esther's feast, v. 9. Observe with what a high gust he speaks of it, v. 12. Self-admirers and self-flatterers are really self-deceivers. He fancies that the queen, by this repeated invitation, designed his honor, whereas her calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the pride of their heart deceive them! Obad. 3. 2. Vexing and fretting at Mordecai's slight, and thereby made uncasy to himself, and all about him. 1. What Mordecai did, (v. 9.) was from a principle of conscience, [note, Ezra, 1: 3.] therefore he persevered in it, and would not cringe to Haman, no not when Esther herself complimented him. He knew God could and would deliver him and his people from Haman's rage, without any such mean and sneaking expedients to mollify him. They that walk in holy sincerity, may walk in holy security, go on in their work, not fearing man. He that walks uprightly, walks surely. 2. Haman can as ill bear this little affront as ever; nay, the higher he is lifted up, the more impatient over, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared, but myself; and to-morrow am I invited unto her also with the king. 3. He readily came, and ordered Haman to came 11 And Haman told them of the glory of his riches, and "the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. 12 Haman said more 13 Yet all this avail- 6. 7:2. 9:12. IK. 2:20. 3:5. Matt. See Heeren, Porter, &c. i 8. Prov. 29:11. k 8. 3:15. Gen. 27:25. 32:20. Ps. m 3. 7:2. 9:12. n 6:1,&c. Prov. 16:9. Heb. do. o Job 20:5. Am. 6:12,13. Luke 6:25. r Gen. 43:30,31. Job 31:31. Pa. 27:3. Matt. 2:16. Acts 7:54. 45:1. 2 Sam. 13:22, 1 Heb. caused his friends to come. 6:13. t 1:4. Gen. 31:1. Job 31:24,25. Pa. 49:6,16,17. Is. 10:8. Jer. 9:23,24. Dan. 4:30. Mark 10:24. Luke 12:19, 20. 1 Tim. 6:17. u 9:7-10. Job 27:14,15. Hos. 9:13,14. x 3:1. y Job 8:12,13. 20:5-8. P. 37:35,36. Prov. 7:22,23. 27:1. Luke 21:34,35. 1 Thes. 5:3. 21 K. 21:4-6. Joh 18:4. Ec. 1:2,14. Phil. 4:11,12. ED. V. 9, 10. Mordecai now stood not up nor moved,' even in common respect, to one of such prodigious wickedness; and would thus show that he fearlessly trusted in God. ScoTT. Lest Haman's malice seem incredible to those who do not feel all the force of such vile passions, a modern parallel is given; This v.' says Roberts, is indeed a graphic sketch of eastern manners. The colors are so lively, so fresh, that they might have been but the work of yesterday. See the native gentleman at the head of his courtly train: he moves along in pompons guise, and all who see him arise from their seats, take off their sandals, and humbly move in reverence to him. To some he gives a graceful wave of the hand; to others not a word or look. Should there be one who neither stands up nor moves to him, his name and abode will be inquired after, and the first opportunity eagerly embraced to glut his revenge.-A Moorman of high bearing, influence, and wealth, rented the pearl fishery of Ondachy; Muttoo-Chadde-Appa, the proud modeliar of the Dutch governor Van de Graaff's gate, was one day passing along, where the Moorman was seated on his carpet. He arose not, moved not to him; the Modeliar's soul was fired with indignation. He forthwith resolved on his ruin, and, by deeply formed intrigues, too well succeeded. The rent was taken from the Moorman; the money he had advanced to the headman, the officers, the boatmen, the pearldivers, and others, was lost; his estates were sold; and, to make up the deficiency, he himself was disposed of by auction for 425 rix-dolED. for stands before the king, and also holds his hand upon his mouth. lars, and the Modeliar became the purchaser.' d 14 Then said Ze- is he of contempt, and the more enraged at it; yet resh his wife, and all he refrained himself, v. 10. hoping shortly to see his friends unto him, him fall with all the Jews; with much ado, he Let a gallows be prevailed with himself to forbear stabbing him. What a struggle had he! Thus thorns and snares made of fifty cubits are in the way of the froward. It made all his high, and to-morrow enjoyments sapless; this dead fly spoiled all his speak thou unto the precious ointment; he owned it himself, in the king that Mordecai may presence of his wife and friends, to the everlasting be hanged thereon: then reproach of a proud and discontented mind, that go thou in merrily with he had no comfort in his estate, preferment, and family, as long as Mordecai lived, and had a place the king unto the ban- in the king's gate, v. 10-13. Those that are disquet. And the thing posed to be uneasy, will never want something or pleased Haman; and other to be uneasy at. Such are proud men, that he caused the gallows though they have much to their mind, if they have to be made. not all to their mind, it is as nothing to them. The thousandth part of what Haman had, would serve to make a humble, modest man, as much of happiness as he expects from this world; yet Haman complains as passionately, as if he had been sunk into the lowest degree of poverty and disgrace. CHAP. VI. The king, unable to sleep, onders the records of the kingdom to be read, 1; and discovering that Marlee service had not been rewarded, he considers how to honor him, 2, 3. Haman, coming early to request that Mordec i might be hanged, is hin self appointed to confer the highest honors Upon him, 4-11. He is extremely cast down, and distressed; his friends and wife predict his ruin: and in this state of mind he is called to attend Esther's banquet, 12—14. that night 3. Meditating revenge, assisted by his wife and friends, v. 14. Now he will have the speedy execution of Mordecai, to please him at the moment: and, having, as he thinks, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone. 1. To please his fancy, they adcould not the king vise him to get a gallows ready, that, the warrant sleep, and he command- signed, there might be no delay of the execution, ed to bring the book so much as to make the gallows. It must be 50 of records of the chron- cubits high, as near as might be, for greater disgrace, and to make Mordecai a spectacle to every icles; and they were passer by; it must be before Haman's door, that read before the king. all might notice it was to the idol of his revenge 2 And it was found Mordecai was sacrificed, and to feed his eyes with written that Mordecai the sight. 2. To gain his point, they advise him had told of Bigthana to go early to the king, and get an order to hang and Teresh, two of the Mordecai, which, they doubted not, would be read ily granted to one so much the king's favorite, and king's chamberlains, the who had so easily obtained an edict for the destruckeepers of the door, tion of the whole Jewish nation; there needed no who sought to lay hand feigned suggestion, it was enough to let the king on the king Ahasuerus. know that Mordecai, in contempt of the king's com3 And the king said, mand, refused to reverence him. Now we leave What honor and dig- Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then nity hath been done to going merrily to the banquet, not dreaming of Mordecai for this? Then handselling his own gallows, said the king's servants that ministered unto him, There is nothing done for him. e 22:3,4. Mark 6:19-24. b 7:9. • Heb. tree. 3:8, &c. 6:4. d 3:15. 1 K. 21:7. Am. 6:1-6. Rev. 11:10. CHAP. VI. V. 1-3. It is a very surprising scene that opens in this ch. [How Haman wilfully gave the reins to his propensities, and how Satan thence] put it into his heart to contrive Mordecai's n 2 Sam. 13:3–5. 1 K. 21:7,25. 2 Chr. death, we read in the foregoing ch.; how God put it into the heart of the king to contrive Mordecai's honor, we are here told. It is to no purpose for Haman to oppose it, when both God and the king will have Mordecai honored, and in this juncture too, when his preferment, and Haman's disappointment, would ripen the great affair of the Jewish deliverance, for the effort Esther was to make toward it the next day. Sometimes, delay may Stay a while, and we may have done the sooner! He conquered by delay. Let us trace the steps of Providence in Mordecai's advancement. e 2 Sam. 16:21-23, 17:1-4. Mark 14: Pa. 7:13-16. 9:15. Prov. 1: 19,11. Acts 23:14,15. Rom. 1:32. f 7:10. 19. 4:16. Rom. 3:15. • a 5:8. Gen. 22:14. 1 Sam. 23:26,27. Is. 41:17. Rom. 11:33. leb. the king's sleep fed away. prove to have been good conduct. Dan. 2:1 6:18. b 2:23. Mal. 3:16. 2:21. Bigthan. Heb. threshold. d Jalg. 1:12,13. 1 Sam. 17:23,26. Chr. 11:6. Dan. 5:7,16,29. Acts 28: 8-10. e Gen. 40:23. F. 118:9,9. Ec. 9:15. 1. On that night the king's sleep fled away, so the word is; sometimes we cannot sleep because we fain would. Even after a banquet of wine, he could not sleep, when Providence had a design to serve in keeping him waking. We read of no bodily indisposition that broke his sleep, but God, whose gift sleep is, withheld it from him. He that commanded 127 provinces, could not commard one hour's sleep. Perhaps the charms of Esther's conversation the day before, occasioned his heart to reproach him for neglecting her, and that might keep him waking. An offended conscience can find a time to speak, when it will be heard. 2. Then he called to have the Book of Records, the Journals of his reign, read to him, e. 1. Surely he did not design that that should full him to sleep, it would rather fill his head with cares; but God put it into his heart to call for them, rather than for music er songs, which their kings used to be at tended with, (Dan. 6: 18.) more likely to compose him to rest. When men do what is unaccountable, we know not what God intends by it. David would have found some other entertainment for his thoughts; when he could not sleep, he would have remembered God, and meditated on Him;(Ps. 63: 6.) and if he would have any book read to him, it would have been his Bible; for in that law did he meditate day and night. 3. The servant read, among other things, that Mordecai had discovered a plot against the king's life, which prevented it's execution, v. 2. Mordecai was not in such favor at court, that the reader should designedly pitch on that place, but Provi dence directed him to it. How Mordecai's good service was recorded, we read, ch. 2: 23. and here it is found on record. [Note, 10: 2.] 4. The king inquired what honor had been done to Mordecai for this; suspecting he had gone unrewarded, and, like Pharaoh's butler, remembering it as his fault this day. Note, The law of grati tude is a law of nature. We ought particularly to be grateful to inferiors, not thinking their services such debts to us, but that they make us indebted to them. Two rules of gratitude are here. 1. li we cannot, or need not recompense those who have been kind to us, yet let us honor them, by acknowledging their kindnesses, and owning our obligations. 2. If we have long neglected to make grateful returns for good offices, let us, at length, bethink ourselves of our debts. 5. They informed him, that nothing had been done to Mordecai for it; in the king's gate be sat before, and there he still sat. Note, 1. It is com mon for great men to take little notice of their inferiors. High spirits take a pride in being care less about those below them, and ignorant of their state. The great God takes cognizance of the incanest of his servants, knows what dignity is doue them, and what disgrace. 2. Humility, mo esty, and self-denial, though, in God's account, of great price, yet commonly hinder men's preferment in the world: but though the aspiring rise fast, the humble stand fast, Prov. 29: 23. 3. Honor and dignity are rated high in the king's books. He does not ask, What reward? But only, What honor? A poor thing, and but a burden, if he had not wherewith to support it. 4. The greatest merits, and best services, are often overlocke, and unrewarded, among men: little honor is con to those who best deserve it, are fittest for it, and would do most good with it. See Ecel. 9: 1416. The acquisition of wealth and honor are [often] a perfect lottery, in which they that venure PRACTICAL OBSERVATIONS. It is a most deplorable evil, that inferior persons will ape the fashions, and emulate the expense, of their superiors: and thus they often injure their families and creditors, or lavish what belongs to the poor; and at the same time expose their own weakness and folly.-Vain-glorious men delight in boasting of the commendations, honors, and favors conferred on them; each new distinction gives a momentary gratification to their vanity; and they receive every attention, as a tribute to their merit, or as homage paid to their superior talents. They incite, and even hire men, to listen to their praises; and often glory most in those things, which tend to their imine liate disgrace and ruin. For vanity and vexation' are at last the inventory of all sublunary things. Prosperity increases insolence and arrogance, which stir up envy and enmity, and provoke affronts and opposition; and thus the most envenomed resentments and tormenting passions are excite", and the fair edifice of fancied felicity vanishes, like the encharted castles of romance. May we then seek happiness in the faver of God, in peace of conscience, and dominion over cur own sp rits; and in cultivating that love, which 'suffereth long and is kind,... envieth not, vaunteth not itself, is not puffed up, deta not behave itself unseemly, seeketh not her own; is not easi provoked, thinketh no evil; rejoiceth not in iniquity, but rejoice th in the truth; beareth all things, believeth all things, hopeth things, endureth all things; and which never faileth,' but shall be perfected in the eternal felicity of heaven! 4 And the king said, f Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. 5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in. And the king said unto him, What shall be done unto the man, whom the king delighteth to honor? Now Haman thought in his heart, To whom would the king delight to do honor more than to myself? 7 And Haman answered the king, For the man whom the king delighteth to honor, 8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown-royal which is set upon his head; 9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honor, and § bring him on horseback through the street of The city, and proclaim before him, Thus shall t be done to the man whom the king delighteth to honor. 10 Then the king said least, carry off the best prize. Nay, 5. Good ser- | once, be bestowed on a subject. The deceitfulness vices, sometimes, so far from being a man's pre- of our own hearts appears in nothing so much, as ferment, will not be his protection; Mordecai is, in the good conceit we have of ourselves and our tion, with all the Jews, though it is owned he de- fore constantly watch and pray. Haman had too at this time, by the king's edict, doomed to destruc- own performances, against which we should thereserved dignity. Those that faithfully serve God, great an opinion of his interest, thinking the king need not fear being thus ill paid. V. 4-11. It is now morning, and people begin to stir. 1. Haman is so impatient to get Mordecai hang- 4. Haman concludes, he himself was the favorite to Haman, m Make 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the NOTES. CHAP. VI. V. 4-11. Even Haman might not enter the inner court ill called for. (4:11.)-His excessive vanity, ambition, presumption, nd ostentation, as well as the emptiness of his worthless mind, are ally illustrated by the honors he chose, supposing them intended for imself. Perhaps Ahasuerus understood his meaning, was jealous of lterior aims, and] disgusted at his exorbitant pretensions: and while e peremptorily commanded him to do all this to Mordecai the Jew,' e could scarcely help remembering the edict Haman had obtained gainst that people. Imagination itself cannot devise a more painful mortification. SCOTT. 18-11.) Xenophon states, that the robe of Cyrus was half purple nd half white, and no other person might wear such a one, for it was capital crime. [But see 8:15.] Herodotus informs us, the Persian kings rode Nisean horses, brought from Armenia, as Strabo says, of peculiar beauty; and if the same law obtained in Persia as in Judea, no man might ride the king's horse. The crown royal [comp. cut Ezra 2.69.] was wont to be put on the head of a horse led in state; and this we are assured, was a custom in Persia, as it is with the Ethiopians to this day. Gill, so Aben Ezra, &c. The Heb. kthr, signies any ornament about the head or neck, and the head of a horse is meant. Patrick. A cut is given of a drawing by Morier, from the Contemporary ruins at Persepolis, of a royal personage on horseback, which may illustrate the text. ED. Apparel The Medish dresses (of silk we are led to conclude) formtia peculiar description of clothing, distinguished above all other articles of dress with which the Greeks were acquainted, by the beauty, the variety, and as it were the play and splendor of their colors. (Xenoph.) Their use was confined to the great. A Medish robe and eimeter, a chain of gold, and a richly caparisoned horse, were the cus loved and valued no one but himself. We should suspect that the esteem others profess for us, is not so great as it seems, or we are sometimes willing to believe it; that we may not think too well of ourselves, nor place too much confidence in others. Now Haman thinks he is carving out honor for himself, and therefore does it very liberally, v. 8, 9. nay, presumptuously prescribes honors too great for any subject; he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power; [the Jews think he aimed at the crown;] all the people must be made to notice him, and do him reverence; every good subject will honor those whom the king delights to honor. And shall not every good Christian then honor those whom the King of kings delights to honor, and call the saints which are on the earth, the excellent ones? 5. The king confounds him with a positive order, immediately to go himself, and put all this honor on Mordecai the Jew, v. 10. How is he thunder-struck-the very man he hated above all men, whose ruin he was now designing! 6. Haman dares not dispute, nor so much as seem to dislike, the king's order, but obeys, v. 11. It is hard to say which of the two put a greater force on himself; proud Haman, in putting this honor upon Mordecai, or humble Mordecai, in accepting it: the king would have it so, and both must submit. It was agreeable to Mordecai, at least, as an indication of the king's favor, and of hope that Esther would prevail to reverse the edict against the Jews. V. 12-14. I. How little is Mordecai puffed up with his advancement. He came again to the king's gate; (v. 12.) returned to his place, and city, and proclaimed be- 12 T And Mordecai hasted to his house mourning, and having his head covered. 13 And Haman told f Prov. 3:27,28. Ec. 9:10. h 3:8-11. 5:14. 7:9. Job 5:13. Ps. Heb. in whose honor the king de lighteth. Ps. 35:27. Is. 42:1. 62:4, 5. Jer. 32:41. Matt. 3:17. John 5: 23. i 3:2,3. 5:11. Prov. 1:32. 16:18. 18: 12. 30:13. Ob. 3. t Heb. in whose honor the king de lighteth. Heb. Let them bring the royal ap parel, wherewith the king clothet himself. I Sam. 18:4. Luke 15:22. k 1 K. 1:33, Heb. cause him to ride. m Dan. 4:37. Luke 14:11. Rev. 18:7. Heb. aufer not a whit to fall. 2 K. 10:10. u Ezra 6:13. a. 60:14. Luke 1:52. Rev. 3:9. o 8:15. 9:3. p 2:19. 1 Sam. 3:15 Ps. 131:1,2. r 7:8. 2 Sam. 15:30. Jub 9:24. Jer. tomary marks of distinction bestowed on their favorites by the kings silk. Xenoph. Comp. the accurate description of the Persian Khilat |