Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. V.

Vers. 1. NOw it came to passe on the third day, &c.] To wit, of their fasting, be∣fore that day was fully ended (of which see the note in the foregoing chapter, vers. 16.) She put on her royall apparell, 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 Solomons porch of judgement, 1. Kings 7.7.) where the king sate upon his royall 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 favour in his sight; and the king held out to Esther the golden sceptre, &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 happely he had formerly loved as well as Esther) was cast off for as small an offence as this of Est∣hers, and withall that it was above thirty dayes 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 speciall hand of God in moving the kings heart to shew her favour, which was the gracious answer returned to his peoples fasting and prayer.

So Esther drew near, and touched the top of the sceptre.] As happely the custome was, and that as a sign of reverence and subjection, and of her thankfull apprehen∣ding and embracing that favour he had now afforded her, by holding out that his sceptre unto her.

Vers. 3. What is thy request? it shall be even given thee, to the half of the kingdome.] This was it seems a proverbiall speech, whereby in those times princes used liberally to promise what ever should be desired, though not intending literal∣ly, that if they asked half of the kingdome 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 kingdome.

Vers. 4. Let the king and Haman come this day unto the banquet that I have prepared for him.] Esther shewed much wisedome in desiring that this favour 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 Per∣sians preserved irrevocable, or in favour 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 onely her own servants might be by to attend them: thirdly, because Haman not being now present, what she alledged 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 fro∣lick at feasts, they used to be the freer to grant any boon to those they affect. And so likewise it was politickly 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 disswade 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 onely this; that the king and Haman would yet once more come to morrow to a banquet which I shall prepare for them, and then I will do as the king hath said, vers. 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 entertain∣ments, and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatnesse and difficultie of that suit that was so hardly drawn forth. But with∣all, doubtlesse 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 ruine of Haman, and Gods hand in the businesse might be the, more evident∣ly seen.

Vers.. 9. When Haman saw Mordecai in the kings gate, that he stood not up, nor moved for him, &c.] So farre was Mordecai from adoring Haman, or bowing down to him, as was enjoyned, that he would not so much as move to him when he went by. He might have heard how Esther had found favour with the king, which might raise his courage to a more scornfull contempt of this his professed adversary; however, this makes it most probable that it was not divine adoration onely 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 Mordecaies offence in daring for all this to despise him as he did.

Vers. 14. Let a gallows be made of fifty cubits high, and to morrow 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.