CONCERNING ESTHER AND MORDECAI AND HAMAN; AND HOW IN THE REIGN OF ARTAXERXES THE WHOLE NATION OF THE JEWS WAS IN DANGER OF PERISHING.
1. AFTER the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, (15) with their wives and children, were in danger of perishing; the occasion whereof we shall declare in a little time; for it is proper, in the first place, to explain somewhat relating to this king, and how he came to marry a Jewish wife, who was herself of the royal family also, and who is related to have saved our nation; for when Artaxerxes had taken the kingdom, and had set governors over the hundred twenty and seven provinces, from India even unto Ethiopia, in the third year of his reign, he made a costly feast for his friends, and for the nations of Persia, and for their governors, such a one as was proper for a king to make, when he had a mind to make a public demonstration of his riches, and this for a hundred and fourscore days; after which he made a feast for other nations, and for their ambassadors, at Shushan, for seven days. Now this feast was ordered after the manner following: He caused a tent to be pitched, which was supported by pillars of gold and silver, with curtains of linen and purple spread over them, that it might afford room for many ten thousands to sit down. The cups with which the waiters ministered were of gold, and adorned with precious stones, for pleasure and for sight. He also gave order to the servants that they should not force them to drink, by bringing them wine continually, as is the practice of the Persians, but to permit every one of the guests to enjoy himself according to his own inclination. Moreover, he sent messengers through the country, and gave order that they should have a remission of their labors, and should keep a festival many days, on account of his kingdom. In like manner did Vashti the queen gather her guests together, and made them a feast in the palace. Now the king was desirous to show her, who exceeded all other women in beauty, to those that feasted with him, and he sent some to command her to come to his feast. But she, out of regard to the laws of the Persians, which forbid the wives to be seen by strangers, did not go to the king (16) and though he oftentimes sent the eunuchs to her, she did nevertheless stay away, and refused to come, till the king was so much irritated, that he brake up the entertainment, and rose up, and called for those seven who had the interpretation of the laws committed to them, and accused his wife, and said that he had been affronted by her, because that when she was frequently called by him to his feast, she did not obey him once. He therefore gave order that they should inform him what could be done by the law against her. So one of them, whose name was Memucan, said that this affront was offered not to him alone, but to all the Persians, who were in danger of leading their lives very ill with their wives, if they must be thus despised by them; for that none of their wives would have any reverence for their husbands, if they had” such an example of arrogance in the queen towards thee, who rulest over all.” Accordingly, he exhorted him to punish her, who had been guilty of so great an affront to him, after a severe manner; and when he had so done, to publish to the nations what had been decreed about the queen. So the resolution was to put Vashti away, and to give her dignity to another woman.
2. But the king having been fond of her, did not well bear a separation, and yet by the law he could not admit of a reconciliation; so he was under trouble, as not having it in his power to do what he desired to do. But when his friends saw him so uneasy, they advised him to cast the memory of his wife, and his love for her, out of his mind, but to send abroad over all the habitable earth, and to search out for comely virgins, and to take her whom he should best like for his wife, because his passion for his former wife would be quenched by the introduction of another, and the kindness he had for Vashti would be withdrawn from her, and be placed on her that was with him. Accordingly, he was persuaded to follow this advice, and gave order to certain persons to choose out of the virgins that were in his kingdom those that were esteemed the most comely. So when a great number of these virgins were gathered together, there was found a damsel in Babylon, whose parents were both dead, and she was brought up with her uncle Mordecai, for that was her uncle’s name. This uncle was of the tribe of Benjamin, and was one of the principal persons among the Jews. Now it proved that this damsel, whose name was Esther, was the most beautiful of all the rest, and that the grace of her countenance drew the eyes of the spectators principally upon her. So she was committed to one of the eunuchs to take the care of her; and she was very exactly provided with sweet odors, in great plenty, and with costly ointments, such as her body required to be anointed withal; and this was used for six months by the virgins, who were in number four hundred. And when the eunuch thought the virgins had been sufficiently purified, in the fore-mentioned time, and were now fit to go to the king’s bed, he sent one to be with the king ever day. So when he had accompanied with her, he sent her back to the eunuch; and when Esther had come to him, he was pleased with her, and fell in love with the damsel, and married her, and made her his lawful wife, and kept a wedding feast for her on the twelfth month of the seventh year of his reign, which was called Adar. He also sent angari, as they are called, or messengers, unto every nation, and gave orders that they should keep a feast for his marriage, while he himself treated the Persians and the Medes, and the principal men of the nations, for a whole month, on account of this his marriage. Accordingly, Esther came to his royal palace, and he set a diadem on her head. And thus was Esther married, without making known to the king what nation she was derived from. Her uncle also removed from Babylon to Shushan, and dwelt there, being every day about the palace, and inquiring how the damsel did, for he loved her as though she had been his own daughter.
3. Now the king had made a law, (17) that none of his own people should approach him unless he were called, when he sat upon his throne and men, with axes in their hands, stood round about his throne, in order to punish such as approached to him without being called. However, the king sat with a golden scepter in his hand, which he held out when he had a mind to save any one of those that approached to him without being called, and he who touched it was free from danger. But of this matter we have discoursed sufficiently.
4. Some time after this [two eunuchs], Bigthan and Teresh, plotted 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, while at that time he gave no reward ]: to Mordecai, who had been the occasion of his preservation. He only bid the scribes to set down his name in the records, and bid him stay in the palace, as an intimate friend of the king.
5. 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 own country’s laws, that he would not worship the man (18) 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 himself, that whereas the Persians, who were free men, worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed 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 the was under his 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 damnified by the loss of the tributes which the Jews paid him, Haman promised to give him out of his own estate forty thousand talents whensoever he pleased; and he said he would pay this money very willingly, that the kingdom might. be freed from such a misfortune.
6. 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 whereof were these: “Artaxerxes, the great king, to the rulers of the hundred twenty and seven provinces, from India to Ethiopia, sends this writing. Whereas I have governed many nations, and obtained the dominions of all the habitable earth, according to my desire, and have not been obliged to do any thing that is insolent or cruel to my subjects by such my power, but have showed 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 I have been kindly informed by Haman, who, on account of 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, that there is an ill-natured nation intermixed with all mankind, that is averse to our laws, and not subject to kings, and of a different conduct of life from others, that hateth monarchy, and of a disposition that is pernicious to our affairs, I 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, that so when all that have enmity to us are destroyed, and this in one day, we may be allowed to lead the rest of our lives in peace hereafter.” Now when this decree was brought to the cities, and to the country, all were ready for the destruction and entire abolishment of the Jews, against the day before mentioned; and they were very hasty about it at Shushan, in particular. Accordingly, the king and Haman spent their time in feasting together with good cheer and wine, but the city was in disorder.
7. Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and sprinkled ashes upon his head, and went about the city, 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 habit, she was disturbed at this report, and sent out such as should change his garments; but when he could not be induced to put off his sackcloth, because the sad occasion that 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 know of him what sad accident had befallen him, for which he was in mourning, and would not put off the habit he had put on 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 country, and of the promise of money whereby Haman brought the destruction of their nation. He also gave him a copy of what was proclaimed at Shushan, to be carried to Esther; and he charged her to petition the king about this matter, and not to think it a dishonorable thing in her to put on a humble habit, for the safety of her nation, wherein she might deprecate the ruin of the Jews, who were in danger of it; for that Haman, whose dignity was only inferior to that of the king, had accused the Jews, and had irritated the king against them. When she was informed of this, she sent to Mordecai again, and told him that she was not called by the king, and that he who goes in to him without being called, is to be slain, unless when he is willing to save any one, he holds out his golden scepter to him; but that to whomsoever he does so, although he go in without being called, that person is so far from being slain, that he obtains pardon, and is entirely preserved. Now when the eunuch carried this message from Esther to Mordecai, he bade him also tell her that she must not only provide for her own preservation, 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 other way, but she and her father’s house would be destroyed by those whom she now despised. But Esther sent the very same eunuch back to Mordecai [to desire him] to go to Shushan, and to gather the Jews that were there together to a congregation, and to fast and 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 against the law, and that if she must die for it, she would not refuse it.
8. Accordingly, Mordecai did as Esther had enjoined him, and made the people fast; and he besought God, together with them, not to overlook his nation, particularly at this time, when it was going to be destroyed; but that, as he had often before provided for them, and forgiven, when they had sinned, so he would now deliver them from that destruction which was denounced against them; for although it was not all the nation that had offended, yet must they so ingloriously be slain, and that he was himself the occasion of the wrath of Haman, “Because,” said he, “I did not worship him, nor could I endure to pay that honor to him which I used to pay to thee, O Lord; for upon that his anger hath he contrived this present mischief against those that have not transgressed thy laws.” The same supplications did the multitude put up, and entreated that God would provide for 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 after the manner of her country, by casting herself down 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 both by her words and beauty she might succeed, for the averting of the king’s anger, in case he were at all 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.
9. When Esther had used 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, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept along the ground) 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 behavior; 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 a garment interwoven with gold and precious stones, which made him seem to her more terrible, especially when he looked at her somewhat severely, and with a countenance on fire with anger, her joints failed her immediately, out of the dread she was in, and she fell down sideways in a swoon: but the king changed his mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should bring some very ill thing upon her, and he leaped from his throne, and took her in his arms, and recovered her, by embracing her, and speaking comfortably to her, and exhorting her to be of good cheer, and not to suspect any thing that was sad on account of her coming to him without being called, because that law was made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure; and as he said this, he put the scepter 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 a 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 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. He consented to it; and when they were there, as they were drinking, he bid Esther to let him know 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.
10. Now when the king had promised so to do, Haman went away very glad, because he alone had the honor of supping with the king at Esther’s banquet, and because no one else partook of the same honor with kings but himself; yet when he saw Mordecai in the court, he was very much displeased, for he paid him no manner of respect when he saw him. So he went home and called for his wife Zeresh, and his friends, and when they were come, he showed them what honor he enjoyed not only from the king, but from the queen also, for as he alone had that day supped with her, together with the king, so was he also invited again for the next day; yet,” said he, “am I not pleased to see Mordecai the Jew in the court.” Hereupon his wife Zeresh advised him to give order that a gallows should be made fifty cubits high, and that in the morning he should ask it of the king that Mordecai might be hanged thereon. So he commended her advice, and gave order to his servants to prepare the gallows, and to place it in the court, for the punishment of Mordecai thereon, which was accordingly prepared. But God laughed to scorn the wicked expectations of Haman; and as he knew what the event would be, he was delighted at it, for that night he took away the king’s sleep; and as the king was not willing to lose the time of his lying awake, but to spend it in something that might be of advantage to his kingdom, he commanded the scribe to bring him the chronicles of the former kings, and the records of his own actions; and when he had brought them, and was reading them, one was found to have received a country on account of his excellent management on a certain occasion, and the name of the country was set down; another was found to have had a present made him on account of his fidelity: then the scribe came to Bigthan and Teresh, the eunuchs that had made a conspiracy against the king, which Mordecai had discovered; and when the scribe said no more but that, and was going on to another history, the king stopped him, and inquired “whether it was not added that Mordecai had a reward given him?” and when he said there was no such addition, he bade him leave off; and he inquired of those that were appointed for that purpose, what hour of the night it was; and when he was informed that it was already day, he gave order, that if they found any one of his friends already come, and standing before the court, they should tell him. Now it happened that Haman was found there, for he was come sooner than ordinary to petition the king to have Mordecai put to death; and when the servants said that Haman was before the court, he bid them call him in; and when he was come in, he said, “Because I know that thou art my only fast friend, I desire thee to give me advice how I may honor one that I greatly love, and that after a manner suitable to my magnificence.” Now Haman reasoned with himself, that what opinion he should give it would be for himself, since it was he alone who was beloved by the king: so he gave that advice which he thought of all other the best; for he said, “If thou wouldst truly honor a man whom thou sayest thou dost love, give order that he may ride on horseback, with the same garment on which thou wearest, and with a gold chain about his neck, and let one of thy intimate friends go before him, and proclaim through the whole city, that whosoever the king honoreth obtaineth this mark of his honor.” This was the advice which Haman gave, out of a supposal that such a reward would come to himself. Hereupon the king was pleased with the advice, and said, “Go thou therefore, for thou hast the horse, the garment, and the chain, ask for Mordecai the Jew, and give him those things, and go before his horse and proclaim accordingly; for thou art,” said he, “my intimate friend, and hast given me good advice; be thou then the minister of what thou hast advised me to. This shall be his reward from us, for preserving my life.” When he heard this order, which was entirely unexpected, he was confounded in his mind, and knew not what to do. However, he went out and led the horse, and took the purple garment, and the golden chain for the neck, and finding Mordecai before the court, clothed in sackcloth, he bid him put that garment off, and put the purple garment on. But Mordecai, not knowing the truth of the matter, but thinking that it was done in mockery, said, “O thou wretch, the vilest of all mankind, dost thou thus laugh at our calamities?” But when he was satisfied that the king bestowed this honor upon him, for the deliverance he had procured him when he convicted the eunuchs who had conspired against him, he put on that purple garment which the king always wore, and put the chain about his neck, and got on horseback, and went round the city, while Haman went before and proclaimed, “This shall be the reward which the king will bestow on every one whom he loves, and esteems worthy of honor.” And when they had gone round the city, Mordecai went in to the king; but Haman went home, out of shame, and informed his wife and friends of what had happened, and this with tears; who said, that he would never be able to be revenged of Mordecai, for that God was with him.
11. Now while these men were thus talking one to another, Esther’s eunuchs hastened Haman away to come to supper; but one of the eunuchs, named Sabuchadas, saw the gallows that was fixed in Haman’s house, and inquired of one of his servants for what purpose they had prepared it. So he knew that it was for the queen’s uncle, because Haman was about to petition the king that he might be punished; but at present he held his peace. Now when the king, with Haman, were at the banquet, he desired the queen to tell him what gifts she desired to obtain, and assured her that she should have whatsoever she had a mind to. She then lamented the danger her people were in; and said that “she and her nation were given up to be destroyed, and that she, on that account, made this her petition; that she would not have troubled him if he had only given order that they should be sold into bitter servitude, for such a misfortune would not have been intolerable; but she desired that they might be delivered from such destruction.” And when the king inquired of her whom was the author of this misery to them, she then openly accused Haman, and convicted him, that he had been the wicked instrument of this, and had formed this plot against them. When the king was hereupon in disorder, and was gone hastily out of the banquet into the gardens, Haman began to intercede with Esther, and to beseech her to forgive him, as to what he had offended, for he perceived that he was in a very bad case. And as he had fallen upon the queen’s bed, and was making supplication to her, the king came in, and being still more provoked at what he saw, “O thou wretch,” said he, “thou vilest of mankind, dost thou aim to force in wife?” And when Haman was astonished at this, and not able to speak one word more, Sabuchadas the eunuch came in and accused Haman, and said,” He found a gallows at his house, prepared for Mordecai; for that the servant told him so much upon his inquiry, when he was sent to him to call him to supper.” He said further, that the gallows was fifty cubits high: which, when the king heard, he determined that Haman should be punished after no other manner than that which had been devised by him against Mordecai; so he gave order immediately that he should be hung upon those gallows, and be put to death after that manner. And from hence I cannot forbear to admire God, and to learn hence his wisdom and his justice, not only in punishing the wickedness of Haman, but in so disposing it, that he should undergo the very same punishment which he had contrived for another; as also because thereby he teaches others this lesson, that what mischiefs any one prepares against another, he, without knowing of it, first contrives it against himself.
12. Wherefore Haman, who had immoderately abused the honor he had from the king, was destroyed after this manner, and the king granted his estate to the queen. He also called for Mordecai, (for Esther had informed him that she was akin to him,) and gave that ring to Mordecai which he had before given to Haman. The queen also gave Haman’s estate to Mordecai; and prayed the king to deliver the nation of the Jews from the fear of death, and showed him what had been written over all the country by Haman the son of Ammedatha; for that if her country were destroyed, and her countrymen were to perish, she could not bear to live herself any longer. So the king promised her that he would not do any thing that should be disagreeable to her, nor contradict what she desired; but he bid her write what she pleased about the Jews, in the king’s name, and seal it with his seal, and send it to all his kingdom, for that those who read epistles whose authority is secured by having the king’s seal to them, would no way contradict what was written therein. So he commanded the king’s scribes to be sent for, and to write to the nations, on the Jews’ behalf, and to his lieutenants and governors, that were over his hundred twenty and seven provinces, from India to Ethiopia. Now the contents of this epistle were these: “The great king Artaxerxes to our rulers, and those that are our faithful subjects, sendeth greeting. (19) Many men there are who, on account of the greatness of the benefits bestowed on them, and because of the honor which they have obtained from the wonderful kind treatment of those that bestowed it, are not only injurious to their inferiors, but do not scruple to do evil to those that have been their benefactors, as if they would take away gratitude from among men, and by their insolent abuse of such benefits as they never expected, they turn the abundance they have against those that are the authors of it, and suppose they shall lie concealed from God in that case, and avoid that vengeance which comes from him. Some of these men, when they have had the management of affairs committed to them by their friends, and bearing private malice of their own against some others, by deceiving those that have the power, persuade them to be angry at such as have done them no harm, till they are in danger of perishing, and this by laying accusations and calumnies: nor is this state of things to be discovered by ancient examples, or such as we have learned by report only, but by some examples of such impudent attempts under our own eyes; so that it is not fit to attend any longer to calumnies and accusations, nor to the persuasions of others, but to determine what any one knows of himself to have been really done, and to punish what justly deserves it, and to grant favors to such as are innocent. This hath been the case of Haman, the son of Ammedatha, by birth an Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all along worshipped, and to have honor paid him by all in the second rank after the royal honor due to ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason; nay, he made a conspiracy against me and my life, who gave him his authority, by endeavoring to take away Mordecai, my benefactor, and my savior, and by basely and treacherously requiring to have Esther, the partner of my life, and of my dominion, brought to destruction; for he contrived by this means to deprive me of my faithful friends, and transfer the government to others: (20) but since I perceived that these Jews, that were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent by Haman, ordered to be inflicted on them, to which if you refuse obedience, you shall do well; but I will that they have all honor paid to them. Accordingly, I have hanged up the man that contrived such things against them, with his family, before the gates of Shushan; that punishment being sent upon him by God, who seeth all things. And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom, that the Jews may be permitted peaceably to use their own laws, and that you assist them, that at the same season whereto their miserable estate did belong, they may defend themselves the very same day from unjust violence, the thirteenth day of the twelfth month, which is Adar; for God hath made that day a day of salvation instead of a day of destruction to them; and may it be a good day to those that wish us well, and a memorial of the punishment of the conspirators against us: and I will that you take notice, that every city, and every nation, that shall disobey any thing that is contained in this epistle, shall be destroyed by fire and sword. However, let this epistle be published through all the country that is under our obedience, and let all the Jews, by all means, be ready against the day before mentioned, that they may avenge themselves upon their enemies.”
13. Accordingly, the horsemen who carried the epistles proceeded on the ways which they were to go with speed: but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also, and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king’s letters, insomuch that many even of other nations circumcised their foreskin for fear of the Jews, that they might procure safety to themselves thereby; for on the thirteenth day of the twelfth month, which according to the Hebrews is called Adar, but according to the Macedonians, Dystrus, those that carried the king’s epistle gave them notice, that the same day wherein their danger was to have been, on that very day should they destroy their enemies. But now the rulers of the provinces, and the tyrants, and the kings, and the scribes, had the Jews in esteem; for the fear they were in of Mordecai forced them to act with discretion. Now when the royal decree was come to all the country that was subject to the king, it fell out that the Jews at Shushan slew five hundred of their enemies; and when the king had told Esther the number of those that were slain in that city, but did not well know what had been done in the provinces, he asked her whether she would have any thing further done against them, for that it should be done accordingly: upon which she desired that the Jews might be permitted to treat their remaining enemies in the same manner the next day; as also that they might hang the ten sons of Haman upon the gallows. So the king permitted the Jews so to do, as desirous not to contradict Esther. So they gathered themselves together again on the fourteenth day of the month Dystrus, and slew about three hundred of their enemies, but touched nothing of what riches they had. Now there were slain by the Jews that were in the country, and in the other cities, seventy-five thousand of their enemies, and these were slain on the thirteenth day of the month, and the next day they kept as a festival. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; for which cause the Jews still keep the forementioned days, and call them days of Phurim [or Purim.] (21) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; so that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes.
(15) Since some skeptical persons are willing to discard this Book of Esther as no true history; and even our learned and judicious Dr. Wall, in his late posthumous Critical Notes upon all the other Hebrew books of the Old Testament, gives none upon the Canticles, or upon Esther, and seems thereby to give up this book, as well as he gives up the Canticles, as indefensible; I shall venture to say, that almost all the objections against this Book of Esther are gone at once, if, as we certainly ought to do, and as Dean Prideaux has justly done, we place this history under Artsxerxes Longimanus, as do both the Septuagint interpretation and Josephus. The learned Dr. Lee, in his posthumous Dissertation on the Second Book of Esdras, p. 25, also says, that “the truth of this history is demonstrated by the feast of Purlin, kept up from that time to this very day. And this surprising providential revolution in favor of a captive people, thereby constantly commemorated, standeth even upon a firmer basis than that there ever was such a man as king Alexander [the Great] in the world, of whose reign there is no such abiding monument at this day to be found any where. Nor will they, I dare say, who quarrel at this or any other of the sacred histories, find it a very easy matter to reconcile the different accounts which were given by historians of the affairs of this king, or to confirm any one fact of his whatever with the same evidence which is here given for the principal fact in this sacred book, or even so much as to prove the existence of such a person, of whom so great things are related, but. upon granting this Book of Esther, or sixth of Esdras, (as it is placed in some of the most ancient copies of the Vulgate,) to be a most true and certain history,” etc.
(16) If the Chaldee paraphrast be in the right, that Artaxerxes intended to show Vashti to his guests naked, it is no wonder at all that she would not submit to such an indignity; but still if it were not so gross as that, yet it might, in the king’s cups, be done in a way so indecent, as the Persian laws would not then bear, no more than the common laws of modesty. And that the king had some such design seems not improbable, for otherwise the principal of these royal guests could be no strangers to the queen, nor unapprized of her beauty, so far as decency admitted. However, since Providence was now paving the way for the introduction of a Jewess into the king’s affections, in order to bring about one of the most wonderful deliverances which the Jewish or any other nation ever had, we need not be further solicitous about the motives by which the king was induced to divorce Vashti, and marry Esther.
(17) Herodotus says 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 Deioces [i.e. by him who first withdrew the Medes from the dominion of the Assyrians, and himself first reigned over them]. Thus also, lays Spanheim, stood guards, with their axes, about the throne of Tenus, or Tenudus, that the offender might by them be punished immediately.
(18) Whether this adoration required of Mordecai to Haman were by him deemed too like the adoration due only to God, as Josephus seems here to think, as well as the Septuagint interpreters also, by their translation of Esther 13:12-14, 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, Exo_17:14-16; 1Sa_15:18, or whether both causes concurred, cannot now, I doubt, be certainly determined.
(19) The true reason why king Artaxerxes did not here properly revoke his former barbarous decree for the universal slaughter of the Jews, but only empowered and encouraged the Jews to fight for their lives, and to kill their enemies, if they attempted their destruction, seems to have been that old law of the Medes and Persians, not yet laid aside, that whatever decree was signed both by the king and his lords could not be changed, but remained unalterable, Dan_6:7-9, Dan_6:12, Dan_6:15, Dan_6:17; Est_1:19; Est_8:8. And Haman having engrossed the royal favor might perhaps have himself signed this decree for the Jews’ slaughter instead of the ancient lords, and so might have rendered it by their rules irrevocable.
(20) These words give an intimation as if Artaxerxes suspected a deeper design in Haman than openly appeared, viz. that knowing the Jews would be faithful to him, and that he could never transfer the crown to his own family, who was an Agagite, Est_3:1, Est_3:10, or of the posterity of Agag, the old king of the Amalekites, 1Sa_15:8, 1Sa_15:32-33, while they were alive, and spread over all his dominions, he therefore endeavored to destroy them. Nor is it to me improbable that those seventy-five thousand eight hundred of the Jews’ enemies which were soon destroyed by the Jews, on the permission of the king, which must be on some great occasion, were Amalekites, their old and hereditary enemies, Exo_17:14-15; and that thereby was fulfilled Balaam’s prophecy, “Amalek was the first of the nations, but his latter end shall be, that he perish for ever” Num_24:20.
(21) Take here part of Reland’s note on this disputed passage: “In Josephus’s copies these Hebrew words, ‘days of Purim,’ or ‘ lots,’ as in the Greek copies of Esther, Est_9:26, Est_9:28-32, is read ‘days of Phurim,’ or ‘days of protection,’ but ought to be read’ days of Parira,’ as in the Hebrew; than which creation,” says he, “nothing is more certain.” And had we any assurance that Josephus’s copy mentioned the “casting of lots,” as our other copies do, Est_3:7, I should fully agree with Reland; but, as it now stands, it seems to me by no means certain. As to this whole Book of Esther in the present Hebrew copy, it is so very imperfect, in a case where the providence of God was so very remarkable, and the Septuagint and Josephus have so much of religion, that it has not so much as the name of God once in it; and it is hard to say who made that epitome which the Masorites have given us for the genuine book itself; no religious Jews could well be the authors of it, whose education obliged them to have a constant regard to God, and whatsoever related to his worship; nor do we know that there ever was so imperfect a copy of it in the world till after the days of Barchochab, in the second century.