of his own people should approach him, himself, "Whereas the Persians, who are unless he were called, when he sat upon his free men, worship me; this man, who is no throne. And men with axes in their hands better than a slave, does not vouchsafe to do stood round about his throne; in order to pu- so." And when he desired to punish Mordenish such as approached to him, without be- cai, he thought it too small a thing to request ing called. However the king sat with a of the king, that he alone might be punished. golden sceptre in his hand; which he held He rather determined to extirpate the whole out when he had a mind to save any one of nation. For he was naturally an enemy to those that approached to him, without being the Jews: because the nation of the Amalecalled; and he who touched it was free from kites, of which he was, had been destroyed danger. by them. Accordingly he came to the king, and accused them, saying, "There is a certain wicked nation, and it is dispersed over all the habitable earth that is under thy dominion: a nation separate from others, unsociable ; neither admitting the same sort of divine worship that others do, nor using laws like to the laws of others; at enmity with thy people, and with all men, both in their manners and practices. Now if thou wilt be a benefactor to thy subjects, thou wilt give order to destroy them utterly, and not leave the least remains of them, nor preserve any of them either for slaves, or for captives." But that the king might not be injured by the loss of the tributes which the Jews paid him, Haman promised to give him out of his own estate forty thousand talents, whenever he pleased. And he said, he would pay this money very willingly, that the kingdom might be freed from such a misfortune.

Some time after this two eunuchs, † Bigthan and Teresh, conspired against the king: and Barnabazus, the servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it to the queen's uncle. And Mordecai, by the means of Esther, made the conspirators known to the king. This troubled the king: but he discovered the truth, and hanged the eunuchs upon a cross. At that time, however, he gave no reward to Mordecai, who had been the occasion of his preservation. He only bade the scribes to set down his name in the records; and bade him stay in the palace as an intimate friend of the king.

Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him; as Artaxerxes had commanded that such honor should be paid to him. But Mordecai was so wise, and so observant of his country's laws, that he would not worship the man. § When Haman observed this, he inquired whence he came? and when he understood that he was a Jew, he had indignation at him, and said within

Take here Dr. Hudson's note, which is this: Herodotus shews, L. 1. cap. 99, that this law against any one's coming uncalled to the kings of Persia, when they were sitting on their thrones, was first enacted by Dejoces, i. e. by him who first withdrew the Medes from the dominion of the Assyrians, and himself first reigned over them. Thus also, says Spanheim, stood guards, with their axes, about the throne of Tenus, or Tenelus, that the offender might by them be punished immediately.

Those were two great men, who perhaps kept the door of the king's bed-chamber, and being either incensed at the divorce of Vashti, (whose creatures they were,) or at the advancement of Esther, who in all probability, would raise her kinsman Mordecai to a superiority over them, took disgust thereat, and so resolved to revenge themselves on the king for it. Prideaux's Connect. and Patrick's Commentary. B.

When Haman had made this petition, the king both forgave him the money, and granted him the men; to do what he would with them. So Haman, having gained what he desired, sent out immediately a decree, as from the king, to all nations, the contents

Esther ii. 21, 22.

Whether this adoration required of Mordecai to Haman, were by bim deemed too like the adoration due only to God; as Josephus seems here to think; as well as their Septuagint interpreters also, by their translation of Esther xiii. 12, 13, 14, or whether he thought he ought to pay no sort of adoration to an Amalekite, which nation had been such great sinners, as to have been universally devoted to destruction by God himself, Exod. xvii. 14, 15, 16. 1 Sam. xv. 18, or whether both causes occured, cannot now be entirely determined.

See Exod. xvii. 8-16, and 1 Sam. xv.

The first institution of posts is generally ascribed to the Persians; for the kings of Persia, (as Diodorus Siculus, lib. 19, observes,) that they might have intelligence of what passed in all the provinces of their vast dominions, placed centinels on eminences, at convenient distances

against the appointed day. And they were very hasty about in particular. Accordingly the king and Haman spent their time in feasting together, with good cheer and wine: but the city was in* disorder. †

whereof were these: "Artaxerxes, the great that have enmity to us are destroyed, and king, to the rulers of the hundred and twenty- this in one day, we may be allowed to lead the seven provinces, from India to Ethiopia, sends rest of our lives in peace hereafte Now this writing. Whereas I have governed many when this decree was brought to the cities, nations, and obtained the of all the and to the country, all were ready for the deCominion habitable earth, according to my desire; and struction and entire extirpation of the Jews, have not been obliged to do any thing that is insolent or cruel to my subjects, by such my power; but have shewn myself mild and gentle, by taking care of their peace and good order, and have sought how they might enjoy those blessings for all time to come. And whereas Haman, who, on account of his pruf his prudence, and justice, is the first in my esteem, and in dignity, and only second to myself, for his fidelity and constant good will to me; hath kindly informed me that there is an illnatured nation intermixed with all mankind, that is averse from our laws, and not subject to kings; and of a different conduct of life from others; and of a disposition pernicious to our affairs: 1 give order that all these men, of whom Haman, our second father, hath informed us, be destroyed, with their wives and children; and that none of them be spared, and that none prefer pity to them before obedience to this decree. And this I will to be executed on the fourteenth day of the twelfth month of this present year so that when all

where towers were built, and these centinels gave notice. of public occurrences to one another, with a very loud and shrith voice, by which means news was transmitted from one extremity of the kingdom to the other, with great expedition. But as this could be practised only in the case of general news, which might be communicated to the whole nation, Cyrus, (as Xenophon relates, Cyropæd. lib. 8,) set up couriers, plaqes for post-horses on all highroads, and offices, where they might deliver their packets to one another. This, says our author, they did night and day; so that no rain or hard weather being to stop them, in the judgment of many, they went faster than cranes could fly. The like is said of Herodotus, lib. 8. And be acquaints us farther, that Xerxes, in his famous expedition against Greece, planted posts from the Ægean sea to Shushan, at certain distances, as far as a horse could ride with speed, that thereby he might send notice to the capital city of whatever might happen in his army. Calmet's Dict, under the word. B.

*Esther iii. 15.

Not only the Jews, but a great many others in Shushan, might be concerned at this horrid decree, either because they were related to them, or engaged with them in worldly concerns, or perhaps out of mere humanity and compassion to so vast a number of innocent people, now appointed as sheep for the slaughter. They might

Now when Mordecai was informed of what was done, he rent his clothes, and put op sackcloth, and sprinkled ashes upon his head, and went about the city, I crying out, that a nation that had been injurious to no man, was to be destroyed. And he went on saying thus as far as to the king's palace, and there he stood. For it was not lawful for him to go into it, in that habit. The same thing was done by all the Jews that were in the several cities, wherein this decree was published; with lamentation and mourning, on account of the calamities denounced against them. But as soon as certain persons had told the queen, that Mordecai stood before the court in a mourning at this report; and sent out such as should change his garments. But when he could not be in

apprehend likewise that upon the execution of the de-
cree, some sedition or tumult might ensue; that, in so
great a slaughter, it was hard to tell,
would escape
without being killed or plundered, because those who
were employed in this bloody work would be more mind-
ful to enrich themselves than to observe their orders.
Pool's Annotations, and Patrick's and Le Clerc's Com-
ment. B.

The latter Targum, upon the book of Esther, gives us this account of Mordecai's behaviour upon this sad occasion, viz. that in the midst of the streets he made his complaint, saying, What a heavy decree is this, which the king and Haman have passed, not against a part of us but against us all; to root us out of the earth! Whereupon all the Jews flocked about him, and having caused the book of the law to be brought to the gate of Shushan, he, being covered with sackcloth, read therein these words out of Deut. iv. 30, 31.-When thou art in tribulation, and all these things are come upon thee, in the latter days, if thou turn to the Lord thy God, and shalt be obedient to his voice, (for the Lord thy God is a merciful God,) he will not forsake thee, nor destroy thee, nor forget the covenant of thy fathers, which he sware unto them: After which he exhorted them to fasting, humi liation, and repentance, according to the example of the Ninevites. Patrick's Com. B.

duced

duced to put off his sackcloth, because the sad
occasion that fo
forced him to put it on was not
yet ceased; she called the eunuch Acratheus,
for he was then present; and sent him to
Mordecai, in order to learn what sad acci-
dent had befallen him, for which he was in
mourning, and would not put off that habit,
at her desire. Then did Mordecai inform the
eunuch of the occasion of his mourning, and
of the decree which was sent by the king into
all the and of

other way; but she and her father's house would be destroyed by those whom she despised. But Esther sent the same eunuch back to Mordecai, to o desire him to go to Shushan, and to gather the Jews that were there together to a congregation; and to fast, and to abstain from all sorts of food on her account : and to let him know that she with her maidens would do the same: and then she promised that she would go to the king, though it were

whereby Haman bought the destructhey against the law; and that if she must die, she

of

not refuse it. †

their nation. He also gave him a copy Accordingly Mordecai did as Esther had what was proclaimed at Shushan, to be car- enjoined him, and made the people fast, and ried to Esther: and he charged her to petition he besought God, together with them, not to the king about this matter, and not to think it overlook his nation, particularly at this time, a dishonorable thing in her to put on a hum- when it was going to be destroyed. But that, ble habit, for the safety of her nation: where- as he had often before provided for them, in she might deprecate the ruin of the Jews, and forgiven them, when they had sinned, so who were in danger of it. For that Haman, he would now deliver them from that destrucwhose dignity was only inferior to that of the tion which was denounced against them. For king, had accused the Jews, and had irritated although it was not the nation that bad at all the king against them. When she was inform- offended, yet must they so ingloriously be slain; ed of this, she sent to Mordecai again, and and that he was himself the occasion of the told him that she was not called by the king, wrath of Haman: "because," said he, "I and that he who should presume to go in to did not worship him; nor could I endure to him without being called, would certainly be pay that honor to him, which I used to pay to slain; unless it happened that the king held thee, O Lord. For upon that his anger hath out his golden sceptre to him; in which case he contrived this present mischief against alone he could obtain pardon, and be entirely those that have not transgressed thy laws.' preserved. Now when the eunuch carried The same supplications did the multitude put this message from Esther to Mordecai, heup: and entreated that God would provide for bade him tell her, that she must not only provide for her own safety, but for the common preservation of her nation. For that if she now neglected this opportunity, there would certainly arise help to them from God some

* Ever since the reign of Dejoces king of Media, Herodotus, lib. 1, informs, that for the preservation of royal majesty, it was enacted, That no one should be admitted into the king's presence; but that if he had any business with him, he should transact it by the intercourse of his ministers.' The custom passed from the Medes to the Persians; and therefore we find it in the same historian, lib. 3, that after the seven Persian Princes had killed the Magian, who had usurped the throne, they came to this agreement, that whoever should be elected king, should allow the others to have at all times a ready access to his presence, which is an implication, that they had it not before, whenever they should it, except only when he was accompanied with of Swives This, therefore, was the ancient law of the country, and not procured by Haman, as some imagine; though it cannot be denied, but that the reason of the law

his

esire

their deliverance; and free the Israelites that were in all the earth from this calamity which was now coming upon them. For they had it before their eyes, and expected its coming. Accordingly Esther made supplication to God,

at first might be, not only the preservation of the majesty and safety of the king's person, but a contrivance likewise of the great officers of state, that they might engross the king to themselves, by allowing admittance to none but whom they should think proper to introduce. Pool's Annot. and Le Clerc's Com. B.

+ Esther iv. 16.

This is not to be understood as if the people were to take no manner of sustenance for three days, because few or none could undergo that, but only, either that they should abstain from all delicacies, and content themselves with coarse fare, as Josephus expounds it, or that they should make no set meals of dinner or supper in their families, but eat and drink no more than would suffice to sustain nature, and support them in prayer to God for a blessing upon her undertaking. Patrick's and Le Clerc's Commentaries. B.

coming to him without being called; because the law was made for subjects: but that she, who was a queen, might be entirely secure. And as he said this, he put the sceptre into her hand; and laid his rod upon her neck, on account of the law; and so freed her from her fear. And after she had recovered herself by these encouragements, she said, "My lord, it is not easy for me, on the sudden, to say what hath happened: for as soon as I saw thee to be great, and comely, and terrible, my spirit departed from me; and I had no soul left in me." And while it was with difficulty, and in a low voice, that she could say thus much, the king was in great agony and disorder, and encouraged Esther to be of good cheer, and to expect better fortune: since he was ready, if occasion should require it, to grant to her the half of his kingdom. Accordingly Esther desired that he and his friend Haman would come to her to a banquet: for she said she had prepared a supper for him. Accordingly, he consented; and when they were there, as they were drinking, he bade Esther tell him what she desired; for that she should not be disappointed, though she should desire the half of his kingdom. But she put off the discovery of her petition till the next day if he would come again, together with Haman, to her banquet. †

after the manner of her country; by prostrating herself upon the earth, and putting on her mourning garments, and bidding farewell to meat and drink, and all delicacies for three days' time; and she entreated God to have mercy upon her, and make her words appear persuasive to the king, and render her countenance more beautiful than it was before: that by both her words and beauty she might succeed, for the averting of the king's anger, in case he was irritated against her; and for the consolation of those of her own country, now they were in the utmost danger of perishing as also that he would excite a hatred in the king against the enemies of the Jews, and those that had contrived their future destruction, if they proved to be contemned by him. When Esther had offered this supplication, for three days, she put off those garments; and changed her habit, and adorned herself as became a queen; and took two of her handmaids with her: one of whom supported her, as she gently leaned upon her; and the other followed after, and held up her large train, with the extremities of her fingers. And thus she came to the king: having a blushing redness in her countenance; with a pleasant agreeableness in her behaviour. Yet did she go in to him with fear. And as soon as she was come over against him, as he was sitting on his throne, in his royal apparel; which was Now when the king had promised so to do, a garment interwoven with gold and precious Haman went away very joyful: because he stones, which made him seem to her more ter- alone had the honor of supping with the king, rible; especially when he looked at her some- at Esther's banquet; and because no one esle what severely, and with a countenance on fire partook of the same honor with kings but with anger, her joints failed her, out of the himself. Yet when he saw Mordecai in the dread she was in; and she fell down sideways court, he was very much displeased: for he paid in a swoon. But the king changed his mind; him no manner of respect when he saw him. which happened, as I suppose by the will of So he went home, and called for his wife ZeGod; and was concerned for his wife, lest her resh, and his friends; and when they were fear should bring some ill thing upon her: and come, he shewed them what honor he had enhe leaped from his throne, and took her in his joyed not only from the king, but from the arms, and recovered her, by embracing her, queen also. For as he alone had that day supand speaking comfortably to her, and exhort-ped with her, together with the king, so was ing her to be of good cheer, and not to sus- he also invited again for the next day. "Yet," pect any thing that was sad on account of her said he, "I am not pleased to see Mordecai

*A sceptre was the ensign of the highest and most absolute authority; and therefore some have observed, that when Mordecai was advanced to the greatest dignity next the king, having the royal robes, and other ensigns of royal dignity, no mention is made of any sceptre,

for that was proper and peculiar to the king; and the queen's touching, or, as some say, kissing it, was a token of her subjection, and thankfulness for his favor. B.

1

the