Annotations Upon the Historical Books Part 2
Vers. 9. And Nehemiah which is the Tirshatha.] See Ezra 2.63.
This day is holy unto the Lord your God, mourn not nor weep.] That is, this day the Lord hath appointed to be consecrated to him, as a holy day of spiritual rejoicing and feasting together, Numb. 10.10. In the day of your gladness, and in your solemn days, and in the beginnings of your months ye shall blow the trumpet, &c. and therefore be comforted and cheer up your hearts with the assurance of God's mercy, and make not yourselves unfit for the service of this day by your excessive and unseasonable mourning.
For all the people wept, when they heard the words of the Law.] Because they they perceived by that they had heard from their teachers, how many ways they had broken the Law of their God, and had by that means provoked the Lord to pour forth those judgments upon them, which they saw he had long since threatened against those which did not obey his commandments.
Vers. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, &c.] This is meant of their feasting together with their peace-offerings, to which he adds, and send portions unto them, for whom nothing is prepared, that is, to the poor, the fatherless, and widows; which was according to the Law, Deut. 16.14. Thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, &c. and the Levite, the stranger, the fatherless, and the widow, &c.
For the joy of the Lord is your strength.] That is, your rejoicing in the Lord his love and favor and manifold mercies, which he hath of late conferred upon you, and doth still continue to you, is that whereby you must be strengthened both in the outward and inward man.
Vers. 13. And on the secend day were gathered together the chief, &c. even to understand the words of the Law.] That is, to advise with him concerning some particular passages, which happily they had observed the day before in the expounding of the Law; amongst which I conceive one main thing was, concerning the keeping of the feast of Tabernacles, whereof happily Ezra the day before had purposely spoken to instruct the people, because that feast was now nigh at hand; for so much seems to be implied, verse. 14. And the found written in the Law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month.
Vers. 16. And in the street of the water-gate, and in the street of the gate of Ephraim.] That is, the gate whereat they went out that were to go to the tribe of Ephraim, the meaning is, that they built them booths all over the city, from the one end of the city to the other, or in all the streets that were near to the Temple.
Vers. 17. For since the days of Joshua the son of Nun, unto that day, had not the children of Israel done so.] That is, from Joshuas time till then they had not kept this feast in such a solemn manner, with such celebration and devotion, as it was kept now. Joshuas time is mentioned, not the time of Moses, because happily till Joshua brought them into the land of Canaan they kept not this feast: it was a memorial of their dwelling in booths, as they passed through the wilderness out of Egypt. See Levite. 23.42, 43. and therefore till they were come into Canaan, and had left dwelling in tabernacles and booths, there needed no memorial of it: but now that this feast so expressly commanded by God should be utterly disused and neglected from Joshua till then, a matter of a thousand years, in the times of so many godly princes and priests, is methinks altogether improbable; besides, it is manifest that in Zerubbabel's time at the people's first coming out of Babylon, which was long before this, they kept this feast, Ezra 3.4. They kept also the feast of tabernacles, &c. and therefore the meaning of these words must needs be this only; that from the days of Joshua till then they had not kept this feast so, that is, with such devotion and solemnity. Wherein the difference was it is hard to say, yet one particular seems to be that which is expressed in the following verse; namely, that all the seven days, day after day, the prople met together and had the Law read and expounded to them; whereas formerly, because the first and last days were only appointed to be more solemn convocations and great holy days, whereon they might do no work, Levite. 23.35, 36. their manner it seems had been to assemble the people, and read the word only on the first and last days, which was now reformed and the word was read all the seven days, though the first and last were kept more solemnly, as the great holy days of the feast, as one of them is called, John 7.37. The last and great day of the feast: so much seems implied, verse. 18. Also day by day, from the first day unto the last day, he read in the book of the Law of God: and they kept the feast seven days, &c. and to this some add also, that they had never before built themselves booths upon the tops of their homes, as now they had done, as is expressly noted before, verse. 16.
CHAP. IX.
Vers. 1. NOw in the twenty and fourth day of this month, the children of Israel were assembled with fasting, &c.] To wit, the next day but one after the solemnity of the feast of tabernacles was ended: for the last and great day of the feast was the two and twentieth day of this month: seeing they were so careful according to the Law to keep the feast of trumpets on the first day of this month, and the feast of tabernacles on the fifteenth day, chap. 8.1, 2.—14. it is likely also that they omitted not to keep the day of atonement enjoined by the same Law, which was a public fast day, whereon they were to afflict their souls, and was to be kept on the 10. day of this month, Lev. 23.27. some five days before the feast of tabernacles began; but yet having had the Law day by day all the feast of tabernacle-expounded to them, chap. 8.18. and finding thereby how grievously they had sinned, and how far short they were still from that which God required them to be, they resolved to keep a public fast, before the people now assembled at Jerusalem were departed thence (only affording them one day to prepare themselves for it) wherein they would bewail their sins, seek to God for mercy, and make a solemn covenant with God, having first separated themselves from their strange wives and their children, whereof it seems they were particularly convinced by the reading of the Law, as is implied in the following words, verse. 2.
Vers. 2. And the seed of Israel separated themselves from all strangers.] That is, from their strange wives and the children they had by them. This is again repeated, chap. 13.3. When they had heard the Law they separated from Israel all the mixed multitude: yea, some conceive that that which is before related concerning the Jews putting away their strange wives at the persuasion of Ezra, was done now; Ezra being still living, as is noted in the former chapter, verse. 2. but of this see the note, Ezra 10,
Vers. 3. And they stood up in their place, and read in the book of the law, &c.] That is, the whole congregations stood up in their several places, and then the priests and Levites read in the law of God one fourth part of the day, and prayed and praised God another fourth part. The day consisted among the Jews of twelve hours, John 11.9. Are there not twelve hours in the day? the first three hours were allotted to the morning sacrifice, the three last to the evening sacrifice; and the other two fourth parts were allotted to these duties of God's worship and service.
Vers. 4. Then stood up upon the stairs of the Levites, Jeshua and Bani, &c.] The people being divided it seems into eight several congregations, accordingly these eight Levites stood up, each of them upon a scaffold or pulpit, erected in their several assemblies, and prayed unto the Lord, and stirred up the people to join with them in praising God, as is expressed in the following verse: for those there mentioned, are the same that are here named, though three of them are there called by other names: for Bunni Bani and Chenani, are there called Hashabniah and Hodijah and Pethahiah.
Vers. 6. Thou hast made heaven, the heaven of heavens, &c.] See 1. Kings 8.27.
And the host of heaven worshippeth thee.] Not the Angels only, but the sun, moon, and stars, &c. are said to worship God, because in their kind they honor him, by being subject to his will and command.
Vers. 20. Thou gavest also thy good spirit, &c.] To wit, to their governors and teachers; not Moses only, but the seventy Elders also, Numb. 11.17. by whom they were accordingly instructed and governed in the right way.
Vers. 22. Thou gavest them kingdoms and nations, and didst divide them into corners.] That is, thou didest plant them in the several parts and corners of the land of Canaan, some within Jordan and some without; yet some understand this of the heathen that were driven out of their dwellings before the Israelites.
So they possessed the land of Sihon, and the land of the king of Heshbon, &c.] Which was also, at that time when the Israelites took it, in the possession of Sihon, who had formerly taken it from the Moabites, Numb. 21.26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the king of Moab, &c.
Vers. 29. And hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them.] See the note, Levite. 18.5.
And withdrew the shoulder, and hardened their neck, and would not hear.] That is, they refused to submit to God's government, but were stubborn and rebellious against him. It is a metaphorical expression taken from oxen and other cattle, that will struggle and will not take yoke upon them; the like phrase we have, Zach. 7.11. But they refused to hearken, and pulled away their shoulder, and stopped their ears, that they would not hear; and so in many other places.
Vers. 32. Let not all the trouble seem little before thee, that hath come upon us.] That is, take compassion on us, and put an end to the miseries that we have a long time suffered, and resolve not to bring anymore evil upon us, as if we had not yet suffered enough.
Vers. 36. And for the land that thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it.] This is mentioned as a great aggravation of their misery, that they were servants in their own land, in the land which God had given their fathers for their inheritance; so that we reap not (say they) the benefit of the lands fruitfulness, but the kings that reign over us, as is expressed in the following words, verse. 37. And it yieldeth much increase unto the kings whom thou hast set over us, &c.
Vers. 38. We make a sure covenant, and write it, and our princes, Levites, and priests, seal unto it.] To wit, in their own name, and in the name of all the people.
CHAP. X.
Vers. 1. NOw those that sealed were Nehemiah the Tirshatha, &c.] To wit, in the name of all the rest, both of the magistrates, priests, Levites, and people.
Vers. 8. These were the priests.] That is, all those above mentioned whose names are added after Nehemiah's; for we cannot hence infer, as some do, that Nehemiah was of the stock of the priests; his name being set in the first place only, because he was at that time the governor of Judea.
Vers. 28. And the rest of the people, the priests, &c.] Here generally it is added, that all the rest that did not seal the covenant, did yet consent to that the others had sealed in their names, to wit, the rest of the people, the Levites, the porters and singers, (and why the porters and singers are mentioned severally from the Levites, see chap. 7.1.) The Nethinims and all they that had separated themselves from the people of the lands, unto the law of God; that is, all of other nations converted to the Jewish religion called usually Proselytes, their wives, &c. they clave to their brethren their nobles, verse. 29. that is, they consented to stand to this covenant, which the others had sealed in their name as well as in their own.
Vers. 30. And that we would not give our daughters unto the people of the land, &c.] Besides the general covenant, that they would carefully observe all the commandments of God, these following heads they do particularly add, because in these they had hitherto been exceeding faulty.
Vers. 31. And if the people of the land bring ware or any victuals on the Sabbath day, to sell, that we would not buy it, &c.] Though it were not in their power to force the neighbouring nations to observe the Jewish laws, yet they bound themselves by covenant, that they would not buy anything they brought to sell on the Sabbath day; which notwithstanding many of them brake soon after, chap. 13.15, 16. In those days saw I in Judah some treading wine▪ presses on the Sabbath, &c. there dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah and in Jerusalem.
And that we would leave the seventh year, and the exaction of every debt.] That is, that they would leave the land every seventh year to lie at rest, not sowing their fields, nor dressing their vineyards, nor gathering that which grew of itself, but leaving it free for others as for themselves; and that they would not exact that year their debts of those that were indebted to them, all which was enjoined by the law, Levite. 25.3▪ 4, 5. &c. and Deut. 5.2. but had not been of later times observed by them.
Vers. 33. For the holy things, and for the sin-offerings.] Hereby I conceive is meant the peace-offerings, which were offered in the name of the whole congregation and people of Israel; which therefore were provided, as here it is said, by a common contribution of all the people.
Vers. 34. And we cast the lots among the priests, the Levites, and the people, for the wood-offering, &c.] That is, because there was much wood to be spent in the service of the Temple, and there were not those treasures in the Temple, as had been formerly, wherewith it seems the wood had been in those times provided, both priests, Levites, and people, did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple; and so having equally divided the charge among them according to their families, and assigned to each family what they should bring in, the time assigned to everyone when they should bring in that which they were appointed to provide, was determined by lot.
Vers. 36. Also the first born of our sons and of our cattle, &c.] That is, the price that was to be paid for their redemption, Numb. 18.15, 16. and consequently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice, and all this was for the priests that minister in the house of God, that is, for the priests that did at that time attend upon the service of the Temple; for the priests did only attend there in their courses.
Vers. 38. And the priests the sons of Aaron, shall be with the Levites, when the Levites take tithes.] That is, the priests were also to have their share in the tithes together with the Levites, to wit, the tenth of tithes, Numb. 18.26. Thus speak unto the Levites, and say unto them when ye take of the children of Israel tithes, which I have given you from them for your inheritance, then ye shall offer up an heave-offering of it for the Lord, even a tenth part of the tithe: yea perhaps, one of the priests the sons of Aaron was always to be present when the Levites received the tithes of the people, as a witness that the priests portion was faithfully set out for them.
Vers. 39. And we will not forsake the house of our God.] That is, we will not fail to frequent the Temple, to serve the Lord there, and we will not leave it destitute of any requisite provision for the service there to be performed.
CHAP. XI.
Vers. 1. ANd the rulers of the people dwelt at Jerusalem, the rest of the people also cast lots, &c.] Because there were not found enough in Jerusalem for the inhabiting and defense of the city; and people were loath to dwell there, because the neighbors round about did exceedingly envy the glory of this city, and were continually plotting some mischief against it, to the great peril of the inhabitants: and secondly, because withal as there was more safety, so also there was more profit in dwelling elsewhere, therefore one chief business that Nehemiah had to do at this assembly of the people was, after he had numbered them, to choose out a sufficient number of the people to dwell there, see chap. 7.3, 4, 5. which to avoid all exception was done by lot. The chief rulers of the people of their own accord settled themselves to dwell (as reason indeed required) in this chief city of the kingdom; but for the people, the tenth part of them were chosen by lot, only there were some that did voluntarily offer themselves to dwell there, verse. 2. and this taking of one in ten to dwell in Jerusalem, some Expositors look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem, to wit, that scarce one in ten even of those that profess themselves God's people, shall dwell there; according to that Isaiah 6.13. But yet in it shall be a tenth, &c. and Jerem. 3.14. I will take you one of a city, and two of a family, and I will bring you to Zion.
Vers. 2. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.] That is, they commended them for it, and desired the Lord to bless and prosper them.
Vers. 3. Now these are the chief of the province that dwelt in Jerusalem.] To wit, that were chosen now by lot to dwell there. In 1. Chron. 9. there is another catalogue of them, wherein more are mentioned then are mentioned here. But it seems in that both those that were chosen by lot, and those that voluntarily offered themselves to dwell there, are set down; here only those that were chosen by lot.
Vers. 4. And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin.] Because Jerusalem stood partly in Judah and partly in Benjamin, therefore those that were chosen by lot to dwell there, were of those two tribes: yet there were some also of Ephraim and Manasseh that dwelt there, 1. Chron. 9.3. which were doubtless of those that voluntarily proffered themselves.
Vers. 5. And Maaseiah the son of Baruch, &c.] Concerning this catalogue of those that dwelt at Jerusalem, see 1. Chron. 9.5, 6.
Vers. 9. Second over the city.] That is, next in place and government after Joel afore-mentioned.
Vers. 16. And Shabbethai, and Jozabad of the chief of the Levites, had the oversight of the outward business of the house of God.] That is, such businesses as appertained to the Temple, but were to be done abroad not in the Temple, as the providing of those things as were to be bought with the money that was collected, &c. see 1. Chron. 26.29.
Vers. 17. The son of Asaph, was the principal to begin the thanksgiving in prayer.] That is, the principal of the singers, that used to begin the Psalms when they sung and praised God.
Vers. 19. Akkub, Talmon and their brethren that kept the gates, were an hundred seventy two.] See 1. Chron. 9.17 22.
Vers. 23. For it was the kings commandment concerning them, that a certain portion should be for the singers, &c.] That is, the king of Persia had commanded, that a certain allowance should every day be given them out of the kings treasure: this may have reference to the decree of Darius, Ezra 6.9, 10. or that of Artaxerxes, Ezra 7.23, 24. or happily to some new directions given by him to Nehemiah at his coming to Jerusalem. Some read these words thus, that it was the kings commandment concerning them, that a sure ordinance should be for the singers, and so they understand it, either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day; or else of Artaxerxes, that he had ordained that according to the ancient custom, the singers should every day perform this service.
Vers. 24. And Pethahiah the son of Meshezabel, &c. was at the kings hand in all matters concerning the people.] That is, the king of Persia made use of him in all things he gave in charge concerning the people, as happily to gather the kings allowance for the Temple, to receive the people's petitions, and it may be to assist the governor in matter of judgment.
Vers. 36. And of the Levites, were divisions in Judah, and in Benjamin.] That is, besides the Levites that dwelt at Jerusalem, there were some of them also allowed to dwell in several towns and cities of Judah, that they might teach the people the law of God in their several divisions.
CHAP. XII.
Vers. 1. NOw these are the priests and the Levites that went up with Zerubbabel. &c.] Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem, and how the priests and Levites were employed herein; first he sets down their ancestors, to wit, who were the chief priests and Levites in the days of Jeshua the high priest, and that came with Zerubbabel and Ezra, (or immediately after him) from Babylon into the land of Judea: and then secondly, who were the chief priests and Levites in the days of Joiakim the high priest the son of Jeshua, &c. verse. 12. Now by the chief of the priests is doubtless meant in both these catalogues, the heads of the several divisions of the priests, that did in their turns wait upon the service of the Temple, but then seeing there were twenty four courses or orders of the priests, established by David, 1. Chron. 24.7. why there should be here but two and twenty mentioned in the first catalogue, and but twenty in the second, verse. 12. I find not any probable reason given by Expositors.
Vers. 9. Their brethren, were over against them in the watches.] That is, they were also employed in other services of the Temple successively in their several courses.
Vers. 10. And Jeshua begat Joiakim Joiakim also begat Eliashib.] The names of the high priests from their coming out of Babylon, to the ruin of that Persian Monarchy are here inserted, amongst other reasons, no doubt, because in those days the years of the Hebrews common-wealth, were noted by the years of the high priest; for kings they had none, as in former ages: and as for this Joiakim the son of Jeshua and father of Eliashib, he was happily the same that is often mentioned in the Apocryphal story of Judith, see Judith 4.6. and was doubtless the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1. for Eliashib his son, who succeeded him, was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem; for he then built the sheep-gate, &c. chap. 3.1. Then Eliashib the high priest rose up with his brethren the priests, and they built the sheep-gate, &c. though afterward, Nehemiah being with Artaxerxes in Persia, he did very grossly misdemean himself in his place, lodging Tobiah to whom he was allied by marriage, (as also to Sanballat, chap. 13.28.) in the very chambers of the Temple, chap. 13.4, 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God, was allied unto Tobiah, and he prepared for him a great chamber, &c.
Vers. 11. And Joiada begat Jonathan, and Jonathan begat Jaddua.] This Joiada, Jonathan, and Jaddua, were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus (whose cup-bearer Nehemiah was,) to wit, Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, Arses, and Darius the last called Codomanus, who lost the Empire to Alexander the great; for as Josephus reports, this Jaddua it was that met Alexander the great in his pontifical robes, when he came against Jerusalem; with the glory of whose presence that great conqueror was so stricken, that he granted the Jews all, and more than they desired. Nor needs it seem strange that Nehemiah should live to see so many successions of high priests; for happily he was very young when he was Artaxerxes cup-bearer: and secondly, happily Jaddua (who lived in Alexanders time) was not yet high priest when Nehemiah wrote this, but was only added to the rest, because he was to succeed his father Jonathan: and thirdly, God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church. But however it may well be which others say, that this clause was inserted after Nehemiah's death by some other holy man of God.
Vers. 12. And in the days of Joiakim, were priests, the chief of the fathers of Seraiah, Meraiah, &c.] That is, Meraiah was the head or chief of that order in the days of Jehoiakim, of which Seraiah was head or chief, verse. 1. in the days of Jeshua: and so we must understand all the rest that are named in this second catalogue.
Vers. 17. Of Miniamim, of Moadiah, Piltai.] The meaning of this clause is, either that Piltai was the head of both these families; or else that he was the head of the family of Miniamin, who was descended of Moadiah.
Vers. 22. The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded, &c.] Having set down in the ten foregoing verses, who were the chief priests in the days of Joiakim the son of Jeshua; here we are told that both the chief Levites and priests in the days of the following high priests, to wit, Eliashib, Joiada, and Johanan, (the same that is before called Jonathan, verse. 11.) and Jaddua even to the reign of Darius the Persian, that is, Darius Codomanus the last Persian king, who was vanquished by Alexander the great were recorded; which is as if it had been said, being recorded elsewhere, there is no need of repeating them here again. Now because Jaddua is here again mentioned, it is thought by some, that this verse was also inserted after the death of Nehemiah.
Vers. 23. The sons of Levi, the chief of the fathers, were written in the book of the Chronicles, &c.] Here we are told where the names of the chief Levites before mentioned are recorded, until the days of Johanan, or Jonathan the son, that is, the grandchild of Eliashib, verse. 11. (and because many of them lived also in the days of Jaddua, in the foregoing verse he also is mentioned) namely, in the book of the Chronicles, which whether it be meant of the Scripture Chronicles or no, it is hard to say.
Vers. 24. And the chief of the Levites, &c.] To wit, in the days of Joiakim; for so it is expressed, verse. 26. These were in the days of Joiakim the son of Jeshua, &c.
Vers. 27. And at the dedication of the wall of Jerusalem, they sought the Levites, &c.] For as at their first taking possession of any new built house, they used to dedicate it with feasting, prayer, and praising God (as it is noted, Deut. 20.1.) whence is that title of Psalm 30. A Psalm and song at the dedication of David's house, so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem; to wit, with praying to God that he would bless them and make them a means of safety to his holy city, and with praising God with Psalms of joy and thanksgiving, the rather because the walls were so miraculously finished in so short a time, maugre all the opposition of their enemies.
Vers. 30. And purified the people, and the gates, and the wall.] To wit, by sprinkling upon them the water of purifying, as also by praying and praising God, as in the former note.
Vers. 31. Then I brought up the princes of Judah upon the wall, &c.] Viz. together with the Levites and many of the people, as is expressed, verse. 38. and then being altogether in one place, Nehemiah appointed two great companies of them that gave thanks, that is, he divided them into two companies; in the one company was Ezra, who went foremost, verse. 36. with whom went those Levites and priests mentioned, verse. 32. &c. to the end of the 36. verse, with half of the princes, verse. 32. yea, and half of the people, verse. 38. in the other company was Nehemiah, verse. 38. and the other half both of the princes and people, verse. 38, 40. and likewise those priests and Levites mentioned, verse. 41.42. And then being thus divided, Ezra and his company turned on the right hand toward the dung-gate; Nehemiah and his company to the left, toward the tower of the furnaces, verse. 38. and so met both at last in the Temple, verse. 40. which was in the west of the city; whence it seems they began on the east-side, Concerning the several gates here mentioned, see the several notes on the second and third chapters of this book.
Vers. 44. And at that time were some appointed over the chambers for the treatreasures, for the offerings, for the first fruits, &c.] Which the people had newly covenanted to bring in yearly according to the law for the priests and Levites.
Vers. 47. And the Levites sanctified them unto the children of Aaron.] That is, the tithe of their tithes the Levites set apart for the priests.
CHAP. XIII.
Vers. 1. ON that day they read in the book of Moses, &c.] This I conceive, hath not reference to that which is immediately before related, concerning the dedication of the walls of Jerusalem, (for the walls were begun to be built within a while after Nehemiah's first coming to Jerusalem, and were finished within two months or less, chap. 6.15. nor is it likely, that it was long after ere the walls were dedicated) but rather to the day whereon they sealed the covenant, (whereof he had spoken before in the ninth and tenth chapters) when upon reading of the law amongst other evils, this also concerning their marriages with heathens, and the joining of their children to the congregation of the Lord, was discovered and reformed, by separating all the mixed multitude from the children of Israel, as is noted before, chap. 9.2. and here repeated again, verse. 3. and this, (as it seems by that which follows, verse. 4, 5, 6.) was about the two and thirtieth year of Artaxerxes, some twelve years after Nehemiah's first coming to Jerusalem, when having been with Artaxerxes in Persia, he returned again to Jerusalem, and reformed such abuses as in the time of his absence were crept in amongst them, see the note, chap. 2.1. and chap. 5.14.
And therein was written that the Ammonite and Moabite should not come into the congregation, &c.] No nor their children unto the tenth generation, Deut. 23.1.3. concerning which see the notes there. And though there were many passages in Moses law, that were against the polluting of the seed of Israel by marriages with the nations about them, yet this is here alleged concerning the Ammonites and Moabites, rather then any other; because it did so expressly discover the great sin of Eliashib, mentioned afterwards, verse. 4.5. in joining himself in affinity with Tobiah, who is often called the servant the Ammonite: yea, and honoring him so far, as to allot him a chamber in the very Temple.
Vers. 3. They separated from Israel all the mixed multitude.] This is added to aggravate the sin of Eliashib the high priest, related in the following verses, who was so far from a sincere desire to reform this abuse discovered by the law, that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel, yet he immediately after Nehemiah was gone into Persia, (which was (verse. 6.) in the thirty second year of Artaxerxes reign) received Tobiah amongst them, yea, and gave him a lodging in the very Temple; however he had happily dissembled these his purposes so long as Nehemiah abode in Jerusalem.
Vers. 4. And before this, Eliashib the priest having the oversight of the chamber of the house of our God, was allied unto Tobiah.] That is, before this reading of the law, and the reformation thereupon following, mentioned in the former verses.
Vers. 5. And he had prepared for him a great chamber, where afore time they laid the meat-offerings, &c,] To wit, not when he was first allied to Tobiah, but long after when Nehemiah was gone into Persia, verse. 6. However he carried the matter when (Nehemiah being then present) upon the reading of the law, the people separated from Israel all the mixed multitude, verse. 3. yet so soon as Nehemiah was gone into Persia, in the thirty second year of Artaxerxes reign, Eliashib discovered himself; preparing, that is, making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber, even in the chambers of the Temple: which was done it seems, by laying many chambers into one, the partitions being taken down, as may be gathered from verse. 9. where it is said that Nehemiah having cast out Tobiahs household-stuff, caused the chambers to be cleansed.
Vers. 6. For in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, &c.] Twelve years after his first coming to Jerusalem, which was in the twentieth year of Artaxerxes, chap. 2.1.
Vers. 9. Then I commanded, and they cleansed the chambers.] To wit, by casting out the household-stuff of Tobiah; and happily, by sprinkling them with the water of purifying, because they had been polluted and profaned by the lodging of strangers therein, that were not of the seed of Israel.
Vers. 10. And I perceived that the portion of the Levites had not been given them.] The people had not long since by covenant with God bound themselves to the contrary, chap. 10.35. &c. but it seems out of indignation against Eliashib, for lodging Tobiah in the treasuries of the Temple, and because they feared thereupon, that what they brought thither was diverted some other way, and not employed as it ought to be, they wholly forbare to bring in the Levites portions as they had formerly done.
Vers. 11. Then contended I with the rulers, and said, Why is the house of God forsaken?] They had said before when they made that solemn covenant with God, We will not forsake the house of our God, chap. 10.39. and now therefore Nehemiah upbraids them as it were with their own words, and condemns them out of their own mouths, Why is the house of God forsaken?
Vers. 14. Remember me, O my God, concerning this, and wipe not out my good deeds, &c.] He brags not, but prays; not claiming anything of merit as due in justice, but producing the good which through the grace of God he had done, he begs of God to remember him in goodness and mercy, to accept of these his endeavors, to serve him according to the sincerity of his heart, and not to reject them because of his many failings, as is more fully expressed, verse. 22. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy, yea, herein also he intimates, that he knew well enough, that perhaps from men he should have no thanks, but he sought not the praise of men; if it proved so, he beseeched the Lord however to remember him, and then he had his desire.
Vers. 15. In those days, saw I in Judah, some treading winepresses on the Sabbath, &c.] Which was also contrary to their former promise, when they solemnly renewed their covenant with God, chap. 10.31.
Vers. 16. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath, &c.] Keeping their very markets upon the Sabbath days; and this they did too (which is added in the last words as a great aggravation of their sins) in Jerusalem, that is, even in the city Jerusalem, which God had chosen to himself for his habitation.
Vers. 19. When the gates of Jerusalem began to be dark, &c.] That is, when the sun was well nigh set: for then the mountains in Jerusalem intercepting the light of the setting sun, the gates of Jerusalem began to be shadowed and dark, and thus timely he commanded that the gates should be shut, that he might be sure the whole Sabbath should be kept holy; which began there at the sun setting, and lasted till the sun setting of the following day, Levite. 23.32. From even unto even shall ye celebrate your Sabbath.
And some of my servants set I at the gates, that there should be no burden brought in on the Sabbath day.] Though he had charged that the gates should not be opened, (that is, set wide open, that all might have free egress and regress as on other days) till after the Sabbath, as is expressed in the foregoing words: yet there was a necessity of opening the doors to let in and out those that had any necessary occasion, especially such as dwelt in the suburbs, and were to come in to serve God in the Temple; therefore he set some of his servants to be at the gates, to see that under that pretence none were admitted that would bring in any burden.
Vers. 21. Then I testified against them, and said unto them, Why lodge ye about the wall, &c.] To wit, first because those that dwelt without the walls might still buy of them on the Sabbath day: secondly, because their being there with wares ready to sell, might be a dangerous temptation to move those within the walls to try by some means to get out to them.
Vers. 22. And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the Sabbath day.] Some understand this also of the city gates, to wit, that the Levites as men of greatest fidelity, should see that the gates were duly kept shut. But because his own servants were appointed to that service, and because it is said, that the Levites should cleanse themselves, that they might be fit to keep these gates, I conceive this is meant of the gates of the Temple, through which they were to take care that no unclean person did enter, in that great concourse of people that resorted thither on the Sabbath day.
Remember, me O my God, concerning this also, and spare me, &c.] Because by his stricktnesse in reforming these profanations of the Sabbath, he knew that many were highly displeased with him, he desires the Lord would accept of his service, and then it was no great matter what men thought of him; but withal, because he knew, that his best actions would not endure the exact trial of God's justice, therefore even herein he implores God's mercy, and spare me according to the greatness of thy mercy.
Vers. 29. And their children spake half in the speech of Ashdod, &c.] So likewise those of other nations; which besides that it was in itself dishonorable to the people of God, it was also a dangerous sign that they had a mixture of the manners, as well as of the language of their heathen mothers.
Vers. 25. And I contended with them, and cursed them, &c.] First, he curseth, that is, he pronounced them accursed, and accordingly excommunicated them, and cast them out of the congregation of the Lord: secondly, He smote certain of them; that is, those whom he found most obstinate, he caused to be beaten according to that law, Deut. 25.2. If the wicked man be worthy to be beaten, the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number: and indeed we read that Paul was so punished by the Jews, 2. Cor. 11.25. Thrice was I beaten with rods, &c. yea, and happily also to be smitten with the fist; for so it seems the custom was among the Jews to use those that were condemned for any great offense, Isaiah 54.4. Ye fast for strife and debate, and to smite with the fist of wickedness, Matth. 26.67. They spit in his face, and buffeted him, and others smote him with the palms of their hands, John 18.22. One of the officers that stood by struck Jesus with the palm of his hand, Acts 23.2. And the high priest commanded them that stood by to smite him on the mouth: and thirdly, he plucked off their hair: for it seems that amongst the Jews, those that were found guilty of any foul offense, were delivered up to the reproaches either of the people in general, or of those that were to punish them; who were accordingly wont not only to buffet them, but also to pluck off their hair, Isaiah 50.6. I gave my back to the smiters, and my cheeks to them that pulled off the hair; and so were these men now used by Nehemiah's appointment.
Vers. 28. And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat.] That is, one of the grand children of Joiada: for this was (according to Josephus) one Manasseh the brother of Jaddua the high priest, who was the son of Jonathan, and the grandchild of Joiada the son of Eliashib: He having married the daughter of Sanballat, that he might not turn away his wife (which either he must do or be turned out of the priesthood) his father in law Sanballat undertook to build a Temple, every way as stately and goodly as that at Jerusalem, wherein Manasseh should be the chief priest; which accordingly (having first obtained leave of Alexander) he did perform, and built this new Temple, that it might have the greater honor, in mount Gerizim, hard by the city Shechem: and from this beginning came that famous schism, as touching the place where sacrifices were to be offered, betwixt the Samaritans and Jews, John 4.20. Our fathers worshiped in this mount, and ye say that in Jerusalem is the place where men ought to worship; but whether therefore this was that Sanballat that is so often mentioned in this book, or another of his posterity of the same name, it is hard to say.
Therefore I chased him from me.] Because he would not put away his wife, I caused him to be excommunicated, and banished from amongst us: and so he went and became the chief priest in the Samaritans temple, as is above mentioned in the former note.
ANNOTATIONS Upon the book of ESTHER.
CHAP. I.
N Ow it came to pass in the days of Ahasuerus.] It is not expressed who was the author of this book of Esther; but by the common consent of the Church in all ages, it hath been received as a part of those sacred Hebrew oracles of God, which were committed to the Jews, and by them unto the coming of Christ faithfully preserved; though the name of the Lord Jehovah be not mentioned in it, and by a passage in this book, chap. 9.20.21. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces, &c. some Expositors have been induced to say, that either this book was written by Mordecai, or at least that he wrote a relation of these things, from whence the penman of this book, (whether Ezra or any other) did by the instinct of God's spirit, gather those remarkable passages that are here recorded. As for this Ahasuerus in whose reign these things were done, doubtless it was not that Ahasuerus mentioned Dan. 9.10. to wit, Astyages the father of Darius the Mede, who with Cyrus first subdued the Babylonian Monarchy: for the Empire was not in his days grown up to such a flourishing state; and purposely no doubt to distinguish this Ahasuerus from former Persian kings of that name, the largeness of his Empire is expressed in the following words, This is Ahasuerus which reigned from India, &c. Nor was it Cambyses the son of Cyrus (who yet according to the judgment of most Expositors is called Ahasuerus, and Artaxerxes, Ezra 4.6, 7. of which see the note there) for he all his days was a bitter enemy to the Jews, and hindered the building of the Temple, and therefore surely was not the husband of Esther. And again, no Author holds that he reigned above eight or nine years, whereas the twelfth year of the reign of this Ahasuerus is expressly mentioned, chap. 3.7. The most probable opinion therefore is, that either it was Darius the son of Hystaspes, because by other Historians it is said, that his wife was called Atossa, which sounds in part some what like Hadassah chap. 2.7. And he brought up Hadassah, that is Esther; and because he greatly favored the Jews, as we see, Ezra 6.1. or else Xerxes the son of Darius Hystaspes, whose wife other Historians call Amestris, not much unlike Esther; or else Artaxerxes Longimanus Xerxes son, in whose days Nehemiah was sent to Jerusalem, see the note Neh. 2.6.
This is Ahasuerus which reigned from India even unto Ethiopia, over an hundred and seven and twenty provinces.] In the days of Darius the Mede (even after he together with Cyrus had seized on the Babylonian Empire, there were but one hundred and twenty provinces, Dan. 6.1. It pleased Darius to set over the kingdom one hundred and twenty princes, which should rule over the whole kingdom; but now it seems in the days of this Ahasuerus seven more provinces were added to their Monarchy.
Vers. 2. In those days when the king Ahasuerus sat on the throne of his kingdom.] That is when his reign was quiet and peaceable: a like phrase is used concerning David after there was an end of his troubles and wars with the house of Saul, 2. Sam. 7.1. When the king sat in his house, and the Lord had given him rest round about from all his enemies; and those that hold that this Ahasuerus was Artaxerxes Longimanus say, that because the reign of his father Xerzes, was so full of troubles, therefore it is noted of his son, that he sat quietly and peaceably on the throne of his kingdom.
Vers. 4. When he shown the riches of his glorious kingdom. &c.] Though it be said in the former verse, that the king made a feast, and then it is added in this place When he shown the riches of his glorious kingdom, &c. even an hundred and fourscore days, yet it is not probable that one continued feast lasted one hundred and eighty days, that is, half a year together; but the meaning is that so much time was spent in giving all royal entertainment unto the several princes and nobles, whom he had called together from his one hundred and twenty seven provinces; in which time some coming in one month and some in another, there was as much done as might b • , bounty feasting and all other pompeous solemnities, to show forth his great riches and glory, that they might be rendered hereby the more ambitious to promote his service, who was so abundantly able to reward any good service they should do him.
Vers. 5. And when these days were expired, the king made a feast unto all the people. &c.] That is, after this royal entertainment given to his princes and nobles, for half a year together, he made a feast for all the people, even for all comers both small and great, for seven days together.
Vers. 6. The beds were of gold and silver.] Which they used in those east countries instead of tables, that so soon as they had eaten they might presently go to sleep; whence it is that Amos 6.4. the prophet prophecieth against those that lie upon beads of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, &c.
Vers. 7. And royal wine in abundance.] That is, the choicest and daintiest wine, such as were provided for the kings own drinking.
Vers. 10. On the seventh day, when the heart of the king was merry with wine.] This was the last day of the feast, verse. 5. when with overmuch drinking, he became so frolic, that in his mirth he forgot what was convenient, and was more guided by his passions, then by reason, then he sent for Vashti; but by this means God intended to advance Esther.
Vers. 13. Then the king said to the wise men, which knew the times.] That is, to his wise counselors and Senators, who being men well read in the histories the laws and decrees of former times, and that knew well the custom of their ancestors besides the long experience they had had of all kind of affairs in their own days, were the better able to advise how anything ought to be man • aged in the fittest time and season; yet some understand this of the Magicians and Astrologians. See 1. Chron. 12.32.
For so was the kings manner towards all that knew law and judgment.] That is, this heathen king used not to do anything without the advise of his wise counselors, that were skilled in giving judgment according to the laws.
Vers. 14. And the next unto him was Carshena, &c. the seven princes of Media and Persia, which saw the kings face.] That is, which were his seven chief counselors, and might at all times freely come into his presence: for the Persian Monarchs were seldom seen of any without liberty granted them; only these seven princes had always free access to him. Concerning these seven princes of Persia, see the note also, Ezra 7.10.
Vers. 16. And Memucan answered before the king, &c.] As usually where counselors of state are to give their advice, or to pass sentence, the last always begins first; so happily it was here, for Memucan is last named, verse. 14. and when he had spoken, the rest concurred with him in judgment, verse. 21. And the saying pleased the king and princes, and the king did according to the word of Memucan.
Vers. 17. This deed of the queen shall come abroad unto all women, so that they shall despise their husbands, &c.] The meaning is, that from hence all men's wives would infer, that if Vashti stuck not to disobey the command of the king, they might better make bold with their husbands that were meaner men, and not be so strictly tied to obey their commands.
Vers, 18. Likewise shall the ladies of Persia and Media say this day unto all the kings princes, &c.] The drift of these words is, that the ladies would learn of the queen to despise their husbands, and then the meaner sort of wives would learn of them, and so this would go through the whole kindgdome.
Thus shall there arise too much contempt and wrath.] That is, wives shall be emboldened to contemn their husbands, and by this means great wrath and discord shall grow betwixt husbands and wives.
Vers. 19. Let it be written among the laws of the Persians and the Medes, that it be not altered, &c.] It was the custom of the Medes and Persians, that a law once signed by the king, and registered among their statutes, could not be altered, no not by the king himself, Daniel 6.8, 15, 16. and therefore they desire that it might be written among the laws of the Persians and Medes, that it be not altered, That Vashti come no more before king Ahasuerus, that is, that she be divorced, and cast off from being his wife and queen.
Vers. 22. For he sent letters into all the kings provinces, into every province accord • ng to the writing thereof, &c.] That is, according to their several characters and forms of writing; and the drift of the letter was, to enjoin that every man should bear rule in his own house, to wit, upon the same penalty on the wives part, if they did not obey, that Vashti the queen had undergone, namely, that they should be divorced from their husbands.
CHAP. II.
Vers. 1. AFter these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, &c.] Vashti was put away from the king towards the latter end of the third year of his reign, chap. 1.3. and Esther was married to him in the seventh year of his reign, verse. 16. after two or happily three years had been spent in gathering together young virgins for the king, in purifying them a twelve month together, and in bringing them to the king one after another in their several turns, that he might choose which he liked best to be his queen; so that it seems it was not long after that Vashti was put away, that is in some part of the fourth year of his reign, when these things were done which are here next related; when the wrath of the king Ahasuerus was appeased he remembered Vashti that is, he bethought himself what wrong he had done her, how far that which she had done was from deserving so heavy a punishment as was inflicted on her, and into what straits he had brought himself by making a decree which could not be reversed; and all this no doubt he remembered with much grief and anguish, being inwardly vexed for what he had done, but not knowing how to help himself.
Vers. 2. Then said the kings servants, that ministered unto him, Let their be fair young virgins sought for the king, &c.] To drive these melancholy and sad thoughts out of his mind, and to make him forget his forsaken Vashti, and withal lest in further discontent he should fall foul upon those that had given him that counsel, they advised him to give order that out of the several provinces of his kingdom there should be gathered a company of the most beautiful virgins they should meet with, out of whom he might choose one whom he liked best, and make her his queen.
Vers. 3. Gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the kings chamberlain, keeper of the women.] The house of the women, was it seems divided into two parts: in the one were the virgins kept, which was therefore called the house under the custody of Hege, verse. 18. in the other were the concubines kept under the custody of Shaashgaz another of the kings chamberlains; for after they had once lain with the king, they went no more to the house of the virgins, but were carried to the house of the concubines which was therefore called the second house, verse. 14. In the evening she went, and on the morrow she returned into the second house of the women: but yet it seems this Hege, who had the special custody of the virgins, had also the supreme government of the whole house, and Shaashbaz, was as it were under him; and therefore is he called, as here in general, the keeper of the women.
Vers. 6, Who had been carried away from Jerusalem, with the captivity which had been carried away with Jeconiah, &c.] This must be understood of Kish Mordecai's great grandfather; for it cannot well be understood of Mordecai himself, because the captivity lasted seventy years ere Zerubbabel returned in the first year of Cyrus, and from Cyrus to Artaxerxes Longimanus, if he it be that is called Ahasuerus, is accounted by the best Chronologers above seventy years; so that by this computation Mordecai must needs be one hundred and fifty year old at least; and how then was Esther his uncles daughter, a young beautiful virgin, and therefore chosen by the king to be his wife?
Vers. 7. And he brought up Hadassah (that is Esther) his uncles daughter.] Hadassah was her own Hebrew name; and after she was married to the king she was called Esther, and she was Mordecai's cousin german, to wit, his uncles daughter, whose name was Abigail, verse. 15.
Vers. 8. Esther was brought also unto the kings house.] Such was the tyrannous government of these Persian kings, that whom his instruments would take away for the king, neither their parents nor friends might or could withstand it; and so was Esther among others carried away. See the note, verse. 15.
Vers. 9. And the maiden pleased him, &c.] That is, Hegai that had the keeping of her; and therefore it follows that out of respect to her, to the end she might the sooner be prepared for the king, he speedily gave her her things for purification, with such things as belonged to her, to wit, both for her diet and apparel.
Vers. 10. Esther had not shown her people, nor her kindred: for Mordecai had charged her, &c.] To wit, because the Jews were in those times a despised people; and therefore Mordecai feared she might some way fare the worse for that, if it were known of what nation she was.
Vers. 13. Whatever she desired was given her, to go with her out of the house of the women, unto the kings house.] That is, whatever any maiden that went to the king desired, for the better adorning and tricking up of herself, that she might please the king when she came to him, the order was that it must be given her; whether it were rich garments, jewels, chains, or any other ornaments.
Vers. 14. In the evening she went, and on the morrow she returned into the second house of the women, &c.] See the note above, verse. 3.
Vers. 15. She required nothing, but what Hegai the kings chamberlain, the keeper of the women appointed.] Herein appeared the modesty of Esther; yea, and hereby also she testified that she was drawn against her will, and with a discontented mind unto the bed of this impure and uncircumcised king. Others desired to please, and therefore labored by all means to make themselves delightful; but she desired it not, and therefore though happily she resisted not so far as she ought to have done, yet she abhorred all endeavoring to please; and so would only be a patient in this business, and accordingly through God's grace and favor this she obtained, that she was not made his concubine but his wife.
Vers. 16. So Esther was taken unto king Ahasuerus, into his house-royal, in the tenth month (which is the month Tebeth.] Which containeth part of December and part of January.
Vers. 18. And he made a release to the provinces.] To wit, of the tribute which at that time was to have been paid: as princes at their great feasts, such as was this at Esther's marriage, use to confer some special favors upon their people.
Vers. 19. And when the virgins were gathered together the second time, &c.] Some understand this of a second gathering of the virgins after that before mentioned, either to attend at Esther's marriage, or to provide concubines for the king. But it may as well I conceive, if not better, be understood of that gathering of the virgins hitherto spoken of, out of all the provinces for the choosing of a wife in the room of Vashti: it seems when Vashti was chosen queen there was such a search made for many several beautiful virgins, of whom the king might choose her whom he liked best, and because the same course was taken now again, when Vashti was put away, therefore it is said here, When the virgins were gathered together the second time, then Mordecai sat in the kings gate, that is, he was one of the kings porters, or some other officer in the kings court, who usually attended at the palace gate; or else it may be meant only of his own voluntary attendance about the kings gate, that he might hear still how it fared with Esther; as before for the same reason he had still attended before the court of the women's house, verse. 11.
Vers. 20. Esther had not yet shown her kindred, &c.] See the note verse. 10.
Vers. 23. And it was written in the book of the Chronicles before the king.] That is, the king seeing it done; or in the book which the king had continually with him to read in.
CHAP. III.
Vers. 1. AFter these things did king Ahasuerus promote Haman the son of Ammedatha the Agagite.] That is, of the stock and family of Agag: and because we read of no other Agag in the Scriptures, but the kings of the Amalekites (who were called Agags, as the kings of Egypt were called Pharaohs, and the Roman Emperors Caesars, of which see 1. Sam. 15.8. Numb. 24.7.) therefore it is probably conceived that this Haman was of the royal stock of those kings of Amalek; yet happily born and brought up in Macedonia, and therefore in the Apochryphall additions of Esther called a Macedonian, chap. 16.8.
Vers. 2. But Mordecai bowed not, nor did him reverence.] Two reasons are given by Interpreters, why Mordecai refused to reverence Haman according to the kings commandment, and to bow down unto him as the other servants of the king: first, because it was a divine worship which was enjoined to be given him, which Mordecai therefore could not afford him without manifest contempt of God's Law; and therefore Mordecai alleged that he was a Jew, verse. 4. he told them he was a Jew. Manifest indeed it is by all that have written the ancient stories of the Persians, that the Persian kings did exact divine worship from the people, even to be worshipped as God's, and so much is expressly noted of Darius, Dan. 6.7. Whosoever shall ask a petition of any, God or man, save of thee, O king, he shall be cast into the den of lions: and hence they gather that this divine worship which they required, the king out of his excessive love to Haman, enjoined to be given to him also; and indeed, the Apocryphal additions of Esther, so far as they deserve credit, do plainly make this the cause of Mordecai's refusing to bow unto Haman, chap. 13. verse. 12, 13, 14. 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 Aman: for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet; but I did this that I might not prefer the glory of man above the glory of God: secondly, because he would not seem to flatter and magnify him whom he abhorred in his heart, because he was a proud ambitious, wicked, unworthy wretch, and happily a professed enemy of God's people, and withal one of that accursed nation, against whom the Jews were by the law bound to oppose themselves in perpetual enmity, Exod. 17, 16. The Lord hath sworn that he will have war with Amalek from generation to generation: Deut 25.17.19. Remember what Amalek did to thee by the way when thou camest forth out of Egypt, therefore it shall be when the Lord thy God hath given thee rest, &c. thou shalt blot out the remembrance of Amalek from under heaven, thou shalt not forget it: and indeed this seems the clearest reason: for though Mordecai might have yielded reverence to Haman in civil respects upon the kings decree without any offense against God, yet what wonder that a good man should scruple more then needed, or be transported by zeal to an unnecessary endangering of himself, especially if we consider that Mordecai, that was of the tribe of Benjamin, might think how dear it cost Saul for showing favor to Agag, of whose stock or nation Haman was: however doubtless Mordecai would have scrupled as much the yielding of divine adoration to the king himself, as to his minion Haman: nor is it credible that Mordecai, Nehemiah, and the rest that lived in the Persian court, did never show any reverence to the king of Persia, no not so much as to stand up to them when they passed by; which Mordecai refused to do to Haman. See chap. 5.9.
Vers. 4. They told Haman, to see whether Mordecai his matters would stand, &c.] That is, to see whether he would stand to that he had done, and whether he could justify and bear himself out in so doing, and the reason of this is given in the next words, for he had told them that he was a Jew; to wit, as rendering that for a reason, why he might not or would not bow down unto Haman; and that either because it was divine worship which was to be given to Haman, which was directly contrary to the law God had given them; or because he was an Amalekite, against whom the Jews were always to be sworn enemies, as is before noted verse. 2. or because he had always been what he is called verse. 10. the Jews enemy; and therefore he being a Jew, thought it not lawful by bowing to him, to fawn upon him and flatter him.
Vers. 6. Wherefore Haman sought to destroy all the Jews, &c.] Whereto he was incited, both by his former hatred happily against that nation; and his present indignation against Mordecai, for whose contempt no revenge seemed enough, and the conceit he might have, that the like contempt he must expect from all that nation, even because of their religion.
Vers. 7. In the first month (that is the month Nisan) in the twelfth year of king Ahasuerus, they cast Pur, &c.] Which was above four years after Esther's marriage with Ahasuerus; for she was married to him in the tenth month, of the seventh year of his reign, chap. 2.16, after which Haman was advanced by Ahasuerus favor. As for their casting Pur, that is, the lot, it was by this lottery (which was a kind of Divination used in those times) to find out what month or day would be lucky for the accomplishment of his intended massacre of the Jews; and thus by the providence of God, over-ruling the superstition of this wicked wretch, there was way made for the preservation of God's people; for he casting lots every day, day after day, and month after month, the lot discovering the lucky day, fell not till they came to the twelfth month, yea the thirteenth day of that month, verse. 13. And hereupon though the decree he obtained from the king for the massacre of the Jews were sealed on the thirteenth day of the first month, verse. 12. yet order was given that the massacre should not be till the black-day (forsooth) came, to wit, the thirteenth day of the twelfth month, verse. 13. and before that day came, Mordecai was advanced and Haman hanged.
Vers. 8. And Haman said unto Ahasuerus, There is a certain people scattered abroad, &c.] Though the Jews were returned out of the captivity into the land of Judah, yet many of the ten tribes especially did still remain dispersed here and there in several countries, not embracing the liberty which was proffered them; yea, what were the Jews in Judea but as a handful of a poor dispersed people, in regard of the Samaritans and others that dwelt round about them in the province of Syria? and this Haman presseth that he might intimate to the king both the baseness of the people, and how easily they might be destroyed, and withal what danger there was of their infecting others with this their bold contempt of the kings laws, being a people scattered and dispersed abroad in every country.
Vers. 9. Let it be written that they may be destroyed: and I will pay ten thousand talents of silver, &c.] That is, whereas it may be thought that the cutting off this people may be an empairing to the kings customs and tributes, to make amends for that, I will undertake to pay ten thousand talents of silver for the kings treasury, into the hands of those that have the charge of the business, that is, the kings receivers, that have the charge of receiving the kings treasure. Some understand that Haman meant that this great sum proffered should be raised out of the confiscated state of the Jews, that were to be slain; but I rather conceive it is meant of so much which should have been paid out of his own state; first, because it is still said that Haman engaged himself to pay it for the destruction of the Jews, chap. 4.7. Mordecai told him of all that had happened unto him, and of the sum that Haman had promised to pay to the kings treasuries for the Jews, to destroy them: and secondly, because the spoil of the Jews is afterward proffered as a prey to their neighbors in each place that should destroy them, to make them the more willing to execute this cruel edict, verse. 13. Letters were sent by posts into all the kings provinces, to destroy, to kill, and to cause to perish all Jews, both young and old, &c.
Vers. 10. And the king took his ring from his hand, and gave it unto Haman, &c.] To wit, that he might therewith seal what decree he was pleased to make to this purpose; yea it may be that upon this occasion he honored him with the constant keeping of this seal, for he kept it afterwards till he was cashiered, c. 8.2. The king took off his ring which he had taken from Haman, and gave it unto Mordecai.
Vers. 11. And the king said unto Haman, The silver is given unto thee, &c.] That is, the money thou hast promised, keep it to thyself; I account it as received, and do give it back to thee.
Vers. 12. Then were the kings scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded, &c.] Though Haman intended that the thirteenth day of the twelfth month, the day that was chosen by lot, should be the day of the massacre, yet so soon as ever the king had yielded to his motion, even upon the thirteenth day of the first month, he was careful to have the decree written, sealed, and published, lest the king by counsel of others, or by his own relenting heart should alter his mind, and recall what over-rashly he had now granted.
Vers. 15. And the king and Haman sat down to drink but the city Shushan was perplexed.] That is, the Jews in the city Shushan; and perhaps others also, as it must needs be, if they had any spark of humanity left in them, even out of pity and compassion, and withal too, for fear of the ordinary confusions which are wont to happen in such popular executions.
CHAP. IV.
Vers. 2. ANd came even before the kings gate, &c.] This Mordecai did, that he might give notice to Esther what a decree was come forth concerning the Jews, and might advise her to interpose herself for the preservation of God's people. But further then the kings gates he might not come, because none might enter into the kings gate clothed with sackcloth; the ground of which custom we may conceive was, either that the court pleasures might not be interrupted with anything that had an appearance of sorrow or sadness; or lest the king should be won suddenly, by beholding any suppliant so sadly attired, to grant anything that was not just and right.
Vers. 4. So Esther's maids, and her chamberlains came and told it her.] To wit, how Mordecai sat mourning before the kings gate in sackcloth and ashes and with his clothes rent, verse. 1.2. for they could not tell her of that which is related in the foregoing verse, to wit, what wailing there was amongst the Jews in the provinces abroad.
And she sent raiment to cloth Mordecai, &c.] To wit, by way of comforting him; or that he might come into the court, yea happily that he might come to her and acquaint her with the cause of his sorrow.
Vers. 7. And Mordecai told him of all that had happened unto him, &c.] That is, he told Hatach, whom Esther had sent to him, how Haman had taken offense at him for not bowing to him, and how in his rage he had procured a decree for the destroying the whole nation of the Jews; which was doubtless the more grievous to Mordecai, because it proceeded from the rage of that proud wretch against him in particular.
Vers. 8. And to charge her that she should go in unto the king, &c.] To wit, in the name of Mordecai, whom she still reverenced as her foster father, chap. 2.20. Esther did the commandment of Mordecai like as when she was brought up with him: and for a public service of God's Church, notwithstanding her greatness, he doubted not to lay a charge upon her.
Vers. 11. Whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, &c.] Thus the Persian kings provided for their own safety; and withal (as they conceived) to work the more • awe and reverence in the hearts of the people.
But I have not been called to come in unto the king, these thirty days.] This she adds, as a ground of some fear lest the kings affection toward her should by some means be abated; and if so, her attempting to go in to the kings presence without a call must needs be perilous.
Vers. 16. I also and my maidens will fast likewise.] It is evident that on the third of the three days appointed for the fast, chap. 5.1. Esther laid by her mourning weeds, and put on her royal apparel, and feasted the same day, verse. 4, 5. both the king and Haman, and there is no doubt to be made, but that she went in to the king ere the last of their fasting was ended, purposely that she might then venture to go in to the king unsent for, when her brethren were employed in fasting and prayer, to beg of God that the king might show her favor. Either therefore this is meant only, that as they fasted so would the likewise, and not that she meant to fast three entire nights and days as they should; or else it must be said, that as they, so she likewise fasted three days, night and day, because she fasted three nights (for the Jews began their days at the evening) and part of the third day; much after the expression of the time of Christ's being in the grave, Matth. 12.40. Nor needs it seem strange that she undertakes for her maids, that they should fast likewise: for first, though they were before of another religion, yet doubtless she did what she might to instruct them in the knowledge of the true God: and secondly, partly by her favor at first with Hegai the kings chamberlain, chap. 2.8, 9. and partly by the respect afforded her by all when she was queen, she might well have liberty to make choice of her own servants, and so might choose such as were of the stock of the Jews.
And if I perish, I perish.] That is, I refer myself to God's good providence; not being unwilling to die, rather then shrink from my duty herein. And indeed considering what had befallen Vashti the former queen, for disobeying the kings command, she could not but think there was much danger to attempt to go in to the king against the law.
CHAP. V.
Vers. 1. NOw it came to pass on the third day, &c.] To wit, of their fasting, before that day was fully ended (of which see the note in the foregoing chapter, verse. 16.) She put on her royal apparel, and stood in the inner court of the kings house, over against the kings house. It seems at the entrance of the kings house there was some large and stately porch (such as was Solomon's porch of judgment, 1. Kings 7.7.) where the king sat upon his royal throne (as it is here said) and so by this means, as soon as Esther was come into the inner court, and stood before the kings house, he presently saw her, &c.
Vers. 2. She obtained favor in his sight; and the king held out to Esther the golden scepter, &c.] To wit, in token that he called her to come near to him, and consequently had pardoned her coming in to the inner court, not being sent for: and indeed considering what absolute obedience the Persian Monarchs required of their subjects to all their decrees, and that Vashti his former queen (whom happily he had formerly loved as well as Esther) was cast off for as small an offense as this of Esther's, and withal that it was above thirty days since Esther was called in to the king (which was hinted, chap. 4.11. as some ground of fear, lest the heat of the king to her began to abate) we may well think there was a special hand of God in moving the kings heart to show her favor, which was the gracious answer returned to his people's fasting and prayer.
So Esther drew near, and touched the top of the scepter.] As happily the custom was, and that as a sign of reverence and subjection, and of her thankful apprehending and embracing that favor he had now afforded her, by holding out that his scepter unto her.
Vers. 3. What is thy request? it shall be even given thee, to the half of the kingdom.] This was it seems a proverbial speech, whereby in those times princes used liberally to promise what ever should be desired, though not intending literally, that if they asked half of the kingdom it should be given them. As we see in the promise of Herod to the daughter of Herodias, Mark 6.23. And he sware unto her, whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdom.
Vers. 4. Let the king and Haman come this day unto the banquet that I have prepared for him.] Esther shown much wisdom in desiring that this favor might be done her, before she made known the petition she had to make unto the king: first, because by her intended entertaining the king at a feast she hoped his love might yet further be enflamed towards her: secondly, because she might not hold it so safe to discover at this time either her parentage or petition, when the king was attended with his nobles and courtiers, who out of their zeal to have the decrees of the Persians preserved irrevocable, or in favor to Haman, might oppose her request for the recalling of that decree concerning the Jews, which the king had made; but judged it more seasonable to do this at a private banquet, where only her own servants might be by to attend them: thirdly, because Haman not being now present, what she alleged against him might be presently carried to him, and then he might have slipped away and hid himself: and fourthly, because when men are merry and frolic at feasts, they used to be the freer to grant any boon to those they affect. And so likewise it was politically also done to invite Haman together with the king: first, that she might to his face accuse him (a good evidence that she spake nothing but truth) of the plot he had to take away her life, together with the rest of her people: and secondly, that he might not privately by false suggestions dissuade the king from believing her complaint.
Vers. 6. And the king said unto Esther at the banquet of wine, What is thy petition?] Anciently it seems, the meat being removed, they used to have a second banquet of fruits and wines, which therefore they called the banquet of wine: for with their meat they drank wine mixed with water.
Vers. 7. My petition, and my request is, &c.] That is, my petition and request for the present is only this; that the king and Haman would yet once more come tomorrow to a banquet which I shall prepare for them, and then I will do as the king hath said, verse. 8. that is, make known that great suit which I have unto the king. In this second deferring the propounding her petition to the king, she might have an aim to get the better hold of the king, by endearing him with so pleasant entertainments, and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatness and difficulty of that suit that was so hardly drawn forth. But withal, doubtless God did by his secret providence incline her heart hereto, that in the interim he might advance Mordecai before her feast was prepared; and so she might have the better assurance of obtaining her suit, both for the deliverance of the Jews, and the ruin of Haman, and God's hand in the business might be the, more evidently seen.
Vers.. 9. When Haman saw Mordecai in the kings gate, that he stood not up, nor moved for him, &c.] So far was Mordecai from adoring Haman, or bowing down to him, as was enjoined, that he would not so much as move to him when he went by. He might have heard how Esther had found favor with the king, which might raise his courage to a more scornful contempt of this his professed adversary; however, this makes it most probable that it was not divine adoration only that he refused to yield him. See the note, chap. 3, 2.
Vers. 11. And Haman told them of the glory of his riches, &c.] To wit, thereby to aggravate Mordecai's offense in daring for all this to despise him as he did.
Vers. 14. Let a gallows be made of fifty cubits high, and tomorrow speak thou unto the king, that Mordecai may be hanged thereon.] This in their pride and rage and servile stooping to Haman they advised him to do, not considering nor regarding the singular service which Mordecai had done for king Ahasuerus, chap. 2.21. &c.
CHAP. VI.
Vers. 1. ON that night could not the king sleep, &c.] The kings head might perhaps be troubled with thinking what great request it should be that Esther had to make, that was so hardly drawn from her; but doubtless beside, there was a special hand of divine providence in keeping the king awake; for Mordecai might have been hanged before Esther had known anything of it. (Haman being come early the next morning, verse. 4. to beg this of the king) had not the Lord kept him from sleep, and directed him to read in that place of the Chronicles where Mordecai's service was recorded, and so made way to his advancement.
Vers. 3. Then said the kings servants that ministered unto him, There is nothing done for him.] Here it is said expressly, that nothing had been done for Mordecai; yet we see what is said in the Apocryphal additions, chap, 12. verse. 5, 6. So the king commanded Mordocheus to serve in the court, and for this he rewarded him. Howbeit, Aman the son of Amadatheus the Agagite, who was in great honor with the king, sought to molest Mordocheus and his people, because of the two Eunuchs of the kings.
Vers. 4. And the king said, Who is in the court, &c.] That is, in the outer court: for it was death for anybody to come into the court, except he were called by name chap. 4.11.
Now Haman was come into the outward court of the kings house, to speak unto the king, to hang Mordecai, &c.] Hereby it appears that it was towards day ere that was read to the king which Mordecai had done, whereupon followed that enquiry, what had been done for the honoring of the man that had done him such good service.
Vers. 6. And the king said unto him. What shall be done unto the man whom the king delighteth to honor?] Though the king knew of no difference betwixt Haman and Mordecai, yet he suppressed Mordecai's name; and thus the Lord by his providence brought it about, that even Haman himself should to his greater vexation appoint the honors 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.
Vers. 10. Take the apparel and the horse, as thou hast said, and do even so to Mordecai. &c.] Though the crown royal whereof Haman spake also, verse. 8. be not here expressed by the king; yet it is implied in the following words, where Haman is enjoined to do to Mordecai just as he had said, Let nothing fail of all that thou hast spoken, if afterwards he wore a crown of gold, chap. 8.15. And Mordecai went out from the presence of the king in royal apparel of blew and white, and with a great crown of gold, much more when he was carried in such pomp through the city.
Vers. 11. And proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honor.] That is, by Heralds he caused it to be proclaimed.
Vers. 12. And Mordecai came again to the kings gate.] That is, having received that honor related in the former verse, he returned to his ordinary office (as it seemeth) and attendance at the kings gate, as not being puffed up herewith, nor yet rid of his fears, concerning that cruel decree for the massacre of the Jews, nor knowing how Esther had sped in her suit against Haman (though by this sudden change he might hope that something was done) and therefore desirous still to hearken what should be the event of Esther's petition to Ahasuerus.
But Haman hasted to his house mourning, and having his head covered.] To wit, for shame and grief, because that honor, which he was so confident should have been conferred upon himself, was conferred upon his enemy, and himself was forced to be a chief actour therein. See 2. Sam. 15.30.
Vers. 13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail, &c.] This they conclude for certain, both because they might well think, that Mordecai having thus gotten the start of him, and being exalted above him, would be revenged on him (as favorites use to seek the ruin of those that were favorites before them) because he had plotted to destroy both him and all his people: and also because what they had observed formerly concerning God's miraculous pleading for his people against all their enemies, they saw now confirmed in this unexpected advancement of Mordecai, and might thence well guess that God was now making way to the mine of Haman.
Vers. 14. And while they were yet talking with him, came the kings chamberlains, and hasted to bring Haman, &c.] If Harbonah mentioned, chap. 1.10, was one of these, no marvel though afterwards he told Ahasuerus of the gallows that Haman had set up for Mordecai, since he might perhaps then see them at this his going to fetch Haman to Esther's banquet.
CHAP. VII.
Vers. 2. ANd the king said again to Esther, on the second day, at the banquet of wine, &c.] See the note, chap. 5.6.
Vers. 4. For we are sold, I, and my people, to be destroyed, &c.] She saith they were sold, because as those things that are sold are delivered over to the will and pleasure of those to whom they were sold, so were they delivered over to the power and pleasure of their enemies; and withal because there was a sum of money proffered to the king, even ten thousand talents of silver, that they might be thus delivered into the power of their enemies, that they might have free liberty to kill and destroy them.
But if we had been sold for bondmen and bondwomen, I had held my tongue, &c.] To wit, because it would not have been so bad for them to be sold for bondmen, as to have all their lives in an instant taken away without all hope of recovery; and withal, because by their sale and bondage, some profit might have redounded to the king (although indeed, as she adds in the following words, the loss of the king in his tributes would have been so great, that nothing the enemy could have effected, no not by selling us for bondslaves, could possibly have countervailed the kings damage) but to be delivered up to be slain to our utter vain, and without any show of profit to the king (for the loss of so many useful and loyal subjects would have been an irrecoverable loss) this was most insufferable.
Vers. 7. And the king arising from the banquet of wine in his wrath, went into the palace garden.] As not able to endure the sight of Haman, and therefore flinging away in a chase, and so nettled with vexation and shame, that he had so rashly suffered himself to be so abused, that he knew not where to rest nor which way to turn himself, and withal that he might by himself deliberate what was fit to be done in this case.
Vers. 8. And Haman was fallen upon the bed where Esther was, &c.] To wit, the bed whereon she had sat at the feast (for on the beds they used then to eat, as is noted before, chap. 1.6.) The king returning out of the garden, there was Haman fallen prostrate at the feet of the queen, to make request for his life, verse. 7. yea and some add that it was the custom of those times, that those that came to fall down before great persons were wont to clasp their hands about their feet or knees, as the good Shunamite did to the Prophet Elisha when she came to beg for her sons life, 2. Kings 4.27. (concerning which see the note there) whereupon it was that the king brake forth into these following words of wrath and disdain, will he force the queen also before me in the house? not that he could think that Haman meant any such thing, but only to imply that he looked upon him as an impudent wretch that would almost dare to do anything, and that his servants might perceive that he meant they should carry him away as a person loathsome and abominable in his sight; yea indeed it was just with God that he that had falsely accused the people of God to the king, should now by the king be charged with that he never intended.
As the word went out of the kings mouth, they covered Haman's face.] That is, perceiving the kings mind, they apprehended him as a condemned man, and as the custom it seems was amongst the Persians, they covered his face as one unworthy to behold the kings face or the light of the sun, and therefore sentenced to the darkness of death; whereto some conceive there is an allusion, Job 9.24. The earth is given into the hand of the wicked, he covereth the faces of the judges thereof, &c. and Isa. 22.17. The Lord will carry thee away with a mighty captivity, and will surely cover thee.
Vers. 9. And Harbonah, one of the chamberlains, said before the king, &c.] See the note chap. 6.14.
Vers. 10. So they hanged Haman on the gallows he had prepared for Mordecai.] Which stood in Haman's house or court, as before; so verifying that Psal. 7.15, 16. but besides, that we may judge the better of the Apochryphall additions of Esther, it will be well to compare with this that which we find there, chap. 16.18. For he that was the worker of these things is hanged as the gates of S • sa with all his family.
CHAP. VIII.
Vers. 1. ON that day did the king Ahasuerus give the house of Haman the Jews enemy unto Esther.] That is, his house together with all his estate and goods, whereof ere while he had so much boasted, chap. 5.11. which being forfeited to the king were at his disposing, to be bestowed on whomsoever it pleased him.
And Mordecai came before the king, &c.] That is, he was called and chosen to be one of his continual household attendants, and taken into his especial favor; yea happily one of those princes that saw the kings face, that is, that had always free access into his presence, chap. 1.14. and that because he acknowledged him now to be his kinsman by his queen Esther, as the words following do plainly imply, for Esther had told what he was to her.
Vers. 2. And the king took off his ring which he had taken from Haman, and gave it to Mordecai.] Some conceive that this was not that seal wherewith the king used to seal the decrees which were sent forth in his name (which for that only purpose, say they, he gave to Haman, chap. 3.10. &c. and therefore no doubt had it again after that decree was sealed) and this they held, because there was not any reason why that should be now given to Mordecai: rather they judge that this was one of those rings which were usually given, as a mark of honor, to those that were the chief princes and counselors of state about the king; which having been formerly given to Haman was taken from him when he was condemned to death, and given now to Mordecai: but because the text speaks plainly of one special ring, the king took off his ring, &c. I rather think that this was that very ring before spoken of, chap. 3.10. and that Mordecai was now made keeper of the kings signet, as Haman had been; whence it was that he wore those badges of honor▪ verse. 15. And Mordecai went out from the presence of the king in royal apparel of blew and white, and with a crown of gold, and with a garment of fine linen, and purple, &c. and that he is said to have been great in the kings house, chap 9.4. and next unto him king Ahasuerus, chap. 10.3.
And Esther set Mordecai over the house of Haman.] That is, she committed it, and all he had to Mordecai's care and charge, to be by him disposed and ordered as might be for her best advantage.
Vers. 5. Let it be written to reverse the letters devised by Haman, &c.] Esther wisely, would not take any notice of the kings consenting to this bloody decree, lest she should seem to cast the least blame upon him; and withal she knew well that a decree established by the king, by the Laws of the Persians, might not be reversed, Dan. 6.—15. The Law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed: and therefore to give him a hint to reverse it, as a decree devised by Haman, and surreptitiously written and sealed, and sent forth by him; she makes no mention at all of the king, but calls them letters devised by Haman, which he wrote to destroy the Jews.
Vers. 7. I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.] That is, he intended and endeavored so to do: having assigned a decree to have them all slain.
Vers. 8. Write ye also for the Jews, as it liketh you, in the kings name, and seal it with the kings ring, &c.] It seems the king would not pretend that the former letters were devised by Haman without this direction, because he knew to the contrary, nor could yield to the reversing of the former decree, which was against the law and custom of the Medes and Persians; but let them write what they could devise in favor of the Jews, and for their preservation, so the former decree were not in express terms reversed, he consented freely to it: and indeed that this was the meaning of this which the king here said, we may the rather think, because in the new decree which Mordecai sent forth, verse. 11. no man is forbidden to offer violence to the Jews, nor is the magistrate commanded to assist them, only the Jews are allowed to stand upon their guard; which shows that Mordecai was restrained to this, that he might not in express terms reverse what was published in the former decree.
Vers. 9. Then were the kings scribes called at that time in the third month (that is, the month Sivan) &c.] Which containeth part of May and part of June. The decree for the slaying of the Jews was made on the thirteenth day of the first month, chap. 3.12. so that this calling of the kings scribes to make a new decree, was two months and ten days after the former decree was made; all which time we may well imagine that the people of God were in a very sad condition; but yet their being eight months and twenty days still behind, ere the day at first appointed for the slaughter of the Jews should come, to wit, the thirteenth day of the twelfth month, all this time they had to provide for their own defense.
It was written (according to all that Mordecai commanded) unto the Jews, and to the lieutenants, &c.] To the Jews, because it concerned their security; and to the governors, that they might publish it, and not hinder the Jews in their just defense. And whereas it is said that this decree was sent to every province, according to the writing thereof, for this, see chap. 1.22.
Vers. 11. To gather themselves together, and to stand for their life, to destroy, to slay, &c.] Thus by the former decree standing still in force, the nations of each province were authorized to destroy the Jews; and by this second edict the Jews were authorized to destroy those that should set upon them, which the Jews, being but a few in comparison of those they lived amongst, could have never done by their own strength, had not this discovery of the change of the kings mind, and this intimation of his desire much abated the malice of their enemies; yea, had not God miraculously prospered this weak means for their preservation.
Vers. 14. And the decree was given at Shushan the palace.] That is, there it was dated signed and sealed; and then afterwards there, as in other places, it was published and proclaimed.
Vers. 15. And the city of Shushan rejoiced and was glad.] See the note, chap. 3.15.
Vers. 16. The Jews had light and gladness, and joy and honor.] Light may be here set against the darkness of affliction, as gladness against sorrow; or else gladness joy and honor may be added to explain what was meant by light; of which, see the note 2. Sam. 22.29.
Vers. 17. And many of the people of the land became Jews; for the fear of the Jews fell upon them.] They became proselytes, and conformed themselves to the Jewish religion: some perhaps seriously, as being wonderfully affected with this miraculous manifestation of God's watchful providence over this people, whom they did now therefore fear and reverence, as the Lord of heavens darling people; but others again feinedly, and with a dissembling heart, merely to curry favor with Esther, Mordecai, and the rest of the Jews, and for fear they should destroy them by warrant of that new decree which was now come forth.
CHAP. IX.
Vers. 1. IN the day that the enemies of the Jews hoped to have power over them, though it was turned to the contrary, &c.] This is noted to show how false and deceitful the lots which Haman cast proved in the conclusion; that day which was designed as the only lucky day for the massacre of the Jews proved quite contrary, a happy day to them, and fatal to their enemies.
Vers. 2. And no man could withstand them: for the fear of them fell upon all people.] Hereby it appears that on the thirteenth day of the twelfth month the enemies of the Jews in several places, yea, even in the city of Shushan itself, where Ahasuerus lived verse. 6. took up arms, and went about to massacre the Jews, according to the sentence of the first decree, chap. 3.13. notwithstanding the second decree that was sent out after it, chap. 8.10, 11. wherein the Jews were allowed to gather themselves together and to destroy all those that should set upon them. Esther therefore they took this second edict to be a reversing of the first, which was against the laws of the Medes and Persians chap. 8.8. and therefore they were enraged at it, and would not obey it; or else, happily they did not believe that this second edict was indeed sent forth by the king, but was only the device of Mordecai, or at least would not believe it, as being loath to be beaten off from destroying the Jews, whom they hated with a deadly hatred, and had long assured themselves that they should now have liberty to wreak their teen upon them, and therefore were resolved to put in execution the first decree: now herein was the wonder, that the Jews being a few to speak of, should be able to stand against their enemies; but the reason of this is given, that God struck their enemies with such terrors & fears, that they were not able to withstand them. The rulers for fear helped the Jews, verse. 3. many others no doubt durst not stir, and those that had with great confidence armed themselves, when the Jews assembled themselves and stood for their lives, were suddenly daunted, and so easily slain by the Jews; and thus God did immediately, more for the preservation of the Jews by making them terrible to their enemies, then all that Esther and Mordecai had done.
Vers. 6. And in Shushan the palace the Jews slew and destroyed five hundred men.] It is above all strange, that in Shushan the city royal, called here Shushan the palace, where the kings favor to Mordecai and the rest of the Jews could not be unknown, there should be so many found, that would obstinately undertake the massacring of the Jews, in confidence of the first decree, chap. 3.13. notwithstanding by the second decree, chap. 8.10.11. the Jews were allowed to kill and destroy all their enemies that should set upon them. But for this we must consider, first, that when wicked men are hardened of God that they may be destroyed, they do usually thus violently rush upon their own ruin, the vengeance of God not suffering them to rest: and secondly, that in likelihood there were many of the faction of Haman, that being enraged with the death of their great lord, and the sudden preferment of Mordecai, were mutinously inclined, and ready enough therefore to be stirred up to this attempt by Haman's ten sons, that were ringleaders to the rest, as by their death is evident.
Vers. 10. The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they.] To wit, those before mentioned by name in the three foregoing verses (for by Haman's boasting of the multitude of his children, chap. 5.11. And Haman told them of the multitude of his children, it may seem he had more beside these: how this agrees with the Apocryphal additions of Esther, we may see, chap. 16.18. where it is said, that in the decree, by warrant whereof the Jews did now slay their enemies, there was mention made that not Haman only, but also all his family with him were then hanged already.
But on the spoil laid they not their hand.] Though by the kings decree they might have done it, chap. 8.11. Take the spoil of them for a prey: and that because they would hereby make it evident, that they aimed not at the enriching of themselves with the spoils of those they had slain, but only at their own necessary and just defense, and that it might not be said, that they had slain any one causelessly only to get his estate.
Vers. 11. On that day, the number of those that were slain in Shushan the palace, was brought before the king.] The report of this which had happened in the city, was soon brought unto the king, perhaps by some that would willingly have stirred up the kings wrath against the Jews.
Vers. 13. Let it be granted to the Jews which are in Shushan, to do tomorrow also according to this days decree.] To wit, by slaying those who this day set upon the Jews, but escaped their hands and were not slain by them, as these five hundred were. And this no doubt she desired, as aiming at God's glory in the revenge of his people's enemies, and at the peace of the Church, which might else afterwards be disturbed by these that were now for the present escaped.
And let Haman's ten sons be hanged upon the gallows.] That is, let the dead bodies of these sons of Haman, who were this day slain with others, be for their greater reproach and the terror of others, hanged upon the gallows whereon their father was before hanged.
Vers. 16. But they laid not their hands on the prey.] See above verse. 10.
Vers. 17. On the thirteenth day of the month Adar, &c.] The drift of the words in the three following verses is to show, that the other Jews that lived not at Shushan slew their enemies on the thirteenth day, and then rested and kept a day of feasting on the fourteenth day, whereas the Jews at Shushan slew their enemies both on the 13 th . and 14 th . days, and so kept not their day of feasting till the fifteenth day.
Vers. 20. And Mordecai wrote these things, and sent letters unto all the Jews, &c.] That is, in the writings and letters which he sent unto the Jews concerning their keeping the feast of Purim, he wrote the relation of these things before mentioned, as the ground of this annual festivity; or else it may be meant more generally, that Mordecai was the pen-man of the holy ghost, in writing this whole book of Esther.
Vers. 21. To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth, &c.] To wit, because on the fourteenth day the country Jews rested from slaying their enemies, and those in Shushan not till the fifteenth; and so they were taught to rejoice in one another's welfare. But was not this unlawful like that sin of Jeroboams, 1. Kings 12.33. I answer, No, and that because it was a politick ordinance for civil respects, and not any addition to the worship of God.
Vers. 22. Days of feasting and joy and of sending portions one to another, and gifts to the poor.] As their custom was in all their solemn festivities, Neh. 8.10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared, &c.
Vers. 26. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them &c.] This clause is added, because of those things related in these letters, concerning the danger the Jews were in, and their deliverance from that danger, which moved them to take upon them to keep the feast of Purim: some of them they had seen with their own eyes in their several dwellings (as the decree that was brought from the king for the destroying of the Jews, and the preparations that were made by the enemies, to put this decree in execution; and the second decree likewise, wherein the Jews were allowed to defend themselves, and to slay their enemies, and the slaughter which thereupon they had made amongst them) and again some other things had been only brought unto them by relation from others as Haman's casting of lots, and many others of the like nature.
Vers. 29. Then Esther the queen the daughter of Abigail, and Mordecai the Jew, wrote, &c.] the former letters whereby the Jews were in all places appointed to keep yearly the feast of Purim, on the fourteenth and fifteenth day of the month Adar, in memory of this great deliverance were written by Mordecai, verse. 20. and therefore was that festival usually afterwards amongst the Jews called Mordecai's day, 2. Maccha. 15.36. but then afterwards again perhaps the next year, lest they should not hold on in the yearly observing this feast, as fearing lest the celebration hereof should embitter the minds of the people against them, amongst whom they lived, by renewing the memory of that great slaughter which the Jews had made amongst them, Esther also now with Mordecai wrote a second letter to enjoin the continuance of this anniversary feast, and that with all authority; urging it by all means, and strictly enjoining it as far as by their authority they might, the better to confirm this second letter, and that there might be no question made of doing what was therein so strictly and firmly enjoined.
Vers. 30. And he sent the letters unto all the Jews, &c. with words of peace and truth.] The meaning of this clause is, either that in these letters he did enjoin them to live peaceably amongst themselves, and with others also, and not to insult over the nations because of their own present prosperity; or else that he did comfort or encourage them, by giving them assurance that they should enjoy peace and truth, and putting them out of doubt and fear.
Vers. 31. And as they had decreed for themselves and for their seed, the matter of the fastings and their cry.] Several ways is this understood by Expositors. For first, some understand it as in relation to their fasting and praying three days together, when Esther was to go in to Ahasuerus to make supplication for the Jews, chap. 4.16. to wit, that as then in their great danger, Esther and Mordecai appointed them certain days for fasting and prayer with strong cries and tears, so now they appointed certain days of yearly praise and thanksgiving for their great deliverance. Secondly, some understand it thus, that as they had decreed for themselves and their posterity, that the thirteenth day of the month Adar should forever be kept as a fasting day, in remembrance of their fasting, when Haman had procured his bloody decree against them, so they decreed likewise to keep the fourteenth and fifteenth days, as days of feasting, in memory of their miraculous deliverance from that decree. And thirdly, others take it thus, that as they had formerly decreed for themselves and their posterity to keep certain days of public humiliation with fasting and prayer, in remembrance of the desolation of Jerusalem, when the city was taken, and the Temple burnt by the Babylonians, which were those whereof the prophet Zacharias speaks, Zach. 7.5. When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even unto me? so now it was decreed, that they should forever keep this feast of Purim in remembrance of their joyful deliverance from the plot of Haman. And indeed, first, because the text here speaks of fasts decreed for all the Jews and their posterity, and that fast desired by Esther, chap. 4.16. was only kept in Shushan. And secondly, because we find it not in the story anywhere, that there was a fast forever kept on the thirteenth day in memorial of that fast (and indeed, that they kept a fast in remembrance of a fast, or a danger from which they were delivered, seems not probable) therefore the last Exposition is I conceive most satisfactory.
Vers. 32. And the decree of Esther confirmed these matters of Purim, and it was written in the book.] That is, in the book of their public acts, or the book of their civil statutes and ordinances, besides those of Moses laws.
CHAP. X.
Vers. 1. KIng Ahasuerus laid a tribute upon the land, and upon the isles of the sea.] That is, both the continent and the isles under his dominion: perhaps this is here inserted, as being intended only of the reimposing of the tribute whereof there was granted a release for a time at Esther's marriage, chap. 2.18. Then the king made a great feast unto all his princes and his servants, even Esther's feast, and he made a release to the provinces, &c. 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; or to make way to that which follows, verse. 3. how Mordecai sought the weal of his people, perhaps by procuring them favor in regard of this tribute. And indeed some Expositors understand this of the tribute imposed by Xerxes, for that great expedition of his against Greece.
Vers. 3. Seeking the wealth of his people, and speaking peace to all his seed.] That is, to the Jews his countrymen; for whom he was always ready to speak to the king, and to do what ever might be for their peace and welfare.