Resultados para: "Ahasuerus"

Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just. II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts. 1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued. 2. Pharaoh reproved Abram, and then dismissed him with respect. (1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best. (2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing. Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

Now they begin to be provided for by the immediate hand of God. I. He makes them a feast, at night, of delicate fowl, feathered fowl (Psa 78:27), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully. II. Next morning he rained manna upon them, which was to be continued to them for their daily bread. 1. That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it manna, manhu, "What is this?" Either, "What a poor thing this is!" despising it: or, "What a strange thing this is!" admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful," Exo 16:14, Exo 16:15. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. 2. They were to gather it every morning (Exo 16:21), the portion of a day in his day, Exo 16:4. Thus they must live upon daily providence, as the fowls of the air, of which it is said, That which thou givest them they gather (Psa 104:28); not today for tomorrow: let the morrow take thought for the things of itself. To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, Give us this day our daily bread. We are hereby taught, (1.) Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered. (2.) Contentment and satisfaction with a sufficiency. They must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that he who gathers much has nothing over, and he who gathers little has no lack. There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves. (3.) Dependence upon Providence: Let no man leave till morning (Exo 16:19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread." It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, Mat 6:25, Take no thought for your life, etc. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, Jam 5:2, Jam 5:3. Let us set ourselves to think, [1.] Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? Psa 78:19, Psa 78:20. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Est 1:4. It is said (Exo 16:21), When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day. [2.] Of that constant providence of God which gives food to all flesh, for his mercy endures for ever, Psa 136:25. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Psa 127:1, Psa 127:2. How then is the design brought about? I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (Sa2 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (Kg1 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, Kg1 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev 3:11), but that we save our lives, even the lives of our souls. He directs her (Kg1 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (Kg1 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, Sa1 25:32, Sa1 25:33), or, at least, it would help to awaken him so much the more. II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (Kg1 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (Kg1 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, Kg1 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (Kg1 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, Kg1 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (Kg1 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (Sa2 23:1, Sa2 23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, Kg1 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance. III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, Kg1 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (Kg1 1:25, Kg1 1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (Kg1 1:24), and again (Kg1 1:27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David. IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (Kg1 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, Kg1 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, Sa2 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with. V. Bathsheba receives these assurances (Kg1 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Such a kingdom, and such a court, surely never any prince had, as Solomon's are here described to be. I. Such a kingdom. Never did the crown of Israel shine so brightly as it did when Solomon wore it, never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah as it was then. The account here given of it is such as fully answers the prophecies which we have concerning it in Ps. 72, which is a psalm for Solomon, but with reference to Christ. 1. The territories of his kingdom were large and its tributaries many; so it was foretold that he should have dominion from sea to sea, Psa 72:8-11. Solomon reigned not only over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates, north-east to the border of Egypt south-west, not only added to his honour by doing him homage and holding their crowns from him, but added to his wealth by serving him, and bringing him presents, Kg1 4:21. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; for it is fit that the fool should be servant to the wise in heart. If they gave him presents, he gave them instructions, and still taught the people knowledge, not only his own people, but those of other nations: and wisdom is better than gold. He had peace on all sides, Kg1 4:24. None of all the nations that were subject to him offered to shake off his yoke, or to give him any disturbance, but rather thought themselves happy in their dependence upon him. Herein his kingdom typified the Messiah's; for to him it is promised that he shall have the heathen for his inheritance and that princes shall worship him, Isa 49:6, Isa 49:7; Isa 53:12. 2. The subjects of his kingdom and its inhabitants, were many and cheerful. (1.) They were numerous and country was exceedingly populous (Kg1 4:20): Judah and Israel were many, and that good land was sufficient to maintain them all. They were as the sand of the sea in multitude. Now was fulfilled the promise made to Abraham concerning the increase of his seed (Gen 22:17), as well as that concerning the extent of their dominion, Gen 15:18. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remove with advantage into the countries that were subject to them. God's spiritual Israel are many, at least they will be so when they come all together, Rev 7:9. (2.) They were easy, they dwelt safely, or with confidence and assurance (Kg1 4:25), not jealous of their king or of his officers, not disaffected either to him or one to another, nor under any apprehension or danger from enemies foreign or domestic. They were happy and knew it, safe and willing to think themselves so. They dwelt every man under his vine and fig-tree. Solomon invaded no man's property, took not to himself their vineyards and olive-yards, as sometimes was the manner of the king (Sa1 8:14), but what they had they could call their own: he protected every man in the possession and enjoyment of his property. Those that had vines and fig-trees ate the fruit of them themselves; and so great was the peace of the country that they might, if they pleased, dwell as safely under the shadow of them as within the walls of a city. Or, because it was usual to have vines by the sides of their houses (Psa 128:3), they are said to dwell under their vines. (3.) They were cheerful in the use of their plenty, eating and drinking, and making merry, Kg1 4:20. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their abundance that they might use it soberly and pleasantly, not that they might hoard it up. There is nothing better than for a man to eat the labour of his hands (Ecc 2:24), and that with a merry heart, Ecc 9:7. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs extended, in place, from Dan to Beer-sheba - no part of the country was exposed nor upon any account uneasy; and it continued a long time, all the days of Solomon, without any material interruption. Go where you would, you might see all the marks of plenty, peace, and satisfaction. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus were typified by this. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost. II. Such a court Solomon kept as can scarcely be paralleled. We may guess at the vast number of his attendants, and the great resort there was to him, by the provision that was made daily for his table. Of bread there were so many measures of flour and meal as, it is computed, would richly serve 3000 men (Carellus computes above 4800 men), and the provision of flesh (Kg1 4:23) was rather more in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all fatted things, as some read that which we translate fatted fowl! Ahasuerus, once in his reign, made a great feast, to show the riches of his kingdom, Est 1:3, Est 1:4. But it was much more the honour of Solomon that he kept a constant table and a very noble one, not of dainties or deceitful meats (he himself witnessed against them, Pro 23:3), but substantial food, for the entertainment of those who came to hear his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more than ever Solomon's table would entertain at once: and all believers have in him a continual feast. Herein he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life. It added much both to the strength and glory of Solomon's kingdom that he had such abundance of horses, 40,000 for chariots and 12,000 for his troops, 1000 horse, perhaps, in every tribe, for the preserving of the public peace, Kg1 4:26. God had commanded that their king should not multiply horses (Deu 17:16), nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply horses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots (Sa1 13:5) and the Syrians at least 40,000 horse, Sa2 10:18. The same officers that provided for his house provided also for his stable, Kg1 4:27, Kg1 4:28. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, lived at a vast expense, and perhaps wrote that with application to himself, Ecc 5:11. When goods increase those are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes, unless withal they have the satisfaction of doing good with them?

It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom and the honour of his majesty, it would not have turned at all to his account. But here he declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking. 1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was for the name of the Lord God of Israel (Ch2 6:10), to be a house of habitation for him, Ch2 6:2. He has indeed, as to us, made darkness his pavilion (Ch2 6:1), but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach. 2. He did it in compliance with the choice God had been pleased to make of Jerusalem, to be the city in which he would record his name (Ch2 6:6): I have chosen Jerusalem. A great many stately buildings there were in Jerusalem for the king, his princes, and the royal family. If God chooses that place, it is fit that there be a building for him which may excel all the rest. If men were thus honoured there, let God be thus honoured. 3. He did it in pursuance of his father's good intentions, which he never had an opportunity to put into execution: "It was in the heart of David my father to build a house for God;" the project was his, be it known, to his honour (Ch2 6:7), and God approved of it, though he permitted him not to put it in execution (Ch2 6:8), Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (Joh 4:37, Joh 4:38), one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them have laid, and to build upon their foundation. Every good piece is not an original. 4. He did it in performance of the word which God had spoken. God had said, Thy son shall build the house for my name; and now he had done it, Ch2 6:9, Ch2 6:10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.

Cyrus stedfastly adhered to the Jews' interest, and supported his own grant. It was to no purpose to offer any thing to him in prejudice of it. What he did was from a good principle, and in the fear of God, and therefore he adhered to it. But, though his reign in all was thirty years, yet after the conquest of Babylon, and his decree for the release of the Jews, some think that he reigned but three years, others seven, and then either died or gave up that part of his government, in which his successor was Ahasuerus (Ezr 4:6), called also Artaxerxes (Ezr 4:7), supposed to be the same that in heathen authors is called Cambyses, who had never taken such cognizance of the despised Jews as to concern himself for them, nor had he that knowledge of the God of Israel which his predecessor had. To him these Samaritans applied by letter for an order to stop the building of the temple; and they did it in the beginning of his reign, being resolved to lose no time when they thought they had a king for their purpose. See how watchful the church's enemies are to take the first opportunity of doing it a mischief; let not its friends be less careful to do it a kindness. Here is, I. The general purport of the letter which they sent to the king, to inform him of this matter. It is called (Ezr 4:6) an accusation against the inhabitants of Judah and Jerusalem. The devil is the accuser of the brethren (Rev 12:10), and he carries on his malicious designs against them, not only by accusing them himself before God, as he did Job, but by acting as a lying spirit in the mouths of his instruments, whom he employs to accuse them before magistrates and kings and to make them odious to the many and obnoxious to the mighty. Marvel not if the same arts be still used to depreciate serious godliness. II. The persons concerned in writing this letter. The contrivers are named (Ezr 4:7) that plotted the thing, the writers (Ezr 4:8) that put it into form, and the subscribers (Ezr 4:9) that concurred in it and joined with them in this representation, this misrepresentation I should call it. Now see here, 1. How the rulers take counsel together against the Lord and his temple, with their companions. The building of the temple would do them no harm, yet they appear against it with the utmost concern and virulence, perhaps because the prophets of the God of Israel had foretold the famishing and perishing of all the gods of the heathen, Zep 2:11; Jer 10:11. 2. How the people concurred with them in imagining this vain thing. They followed the cry, though ignorant of the merits of the cause. All the several colonies of that plantation (nine are here mentioned), who had their denomination from the cities or countries of Assyria, Chaldea, Persia, etc., whence they came, set their hands, by their representatives, to this letter. Perhaps they were incensed against these returned Jews because many of the ten tribes were among them, whose estates they had got into their possession, and of whom they were therefore jealous, lest they should attempt the recovery of them hereafter. III. A copy of the letter itself, which Ezra inserts here out of the records of the kingdom of Persia, into which it had been entered; and it is well we have it, that we may see whence the like methods, still taken to expose good people and baffle good designs, are copied. 1. They represent themselves as very loyal to the government, and greatly concerned for the honour and interest of it, and would have it thought that the king had no such loving faithful subjects in all his dominions as they were, none so sensible of their obligations to him, Ezr 4:14. Because we are salted with the salt of the palace (so it is in the margin), "we have our salary from the court, and could no more live without it than flesh could be preserved without salt;" or, as some think, their pay or pension was sent them in salt; or "Because we had our education in the palace, and were brought up at the king's table," as we find, Dan 1:5. These were those whom he intended to prefer; they did eat their portion of the king's meat. "Now, in consideration of this, it is not meet for us to see the king's dishonour;" and therefore they urge him to stop the building of the temple, which would certainly be the king's dishonour more than any thing else. Note, A secret enmity to Christ and his gospel is often gilded over with a pretended affection to Caesar and his power. The Jews hated the Roman government, and yet, to serve a turn, could cry, We have no king but Caesar. But (to allude to this), if those that lived upon the crown thought themselves bound in gratitude thus to support the interest of it, much more reason have we thus to argue ourselves into a pious concern for God's honour; we have our maintenance from the God of heaven and are salted with his salt, live upon his bounty and are the care of his providence; and therefore it is not meet for us to see his dishonour without resenting it and doing what we can to prevent it. 2. They represent the Jews as disloyal, and dangerous to the government, that Jerusalem was the rebellious and bad city (Ezr 4:12), hurtful to kings and provinces, Ezr 4:15. See how Jerusalem, the joy of the whole earth (Psa 48:2), is here reproached as the scandal of the whole earth. The enemies of the church could not do the bad things they design against it if they did not first give it a bad name. Jerusalem had been a loyal city to its rightful princes, and its present inhabitants were as well affected to the king and his government as any of his provinces whatsoever. Daniel, who was a Jew, had lately approved himself so faithful to his prince that his worst enemies could find no fault in his management, Dan 6:4. But thus was Elijah most unjustly charged with troubling Israel, the apostles with turning the world upside down, and Christ himself with perverting the nation and forbidding to give tribute to Caesar; and we must not think it strange if the same game be still played. Now here, (1.) Their history of what was past was invidious, that within this city sedition had been moved of old time, and, for that cause, it was destroyed, Ezr 4:15. It cannot be denied but that there was some colour given for this suggestion by the attempts of Jehoiakim and Zedekiah to shake off the yoke of the king of Babylon, which, if they had kept close to their religion and the temple they were now rebuilding, they would never have come under. But it must be considered, [1.] That they were themselves, and their ancestors, sovereign princes, and their efforts to recover their rights, if there had not been in them the violation of an oath, for aught I know, would have been justifiable, and successful too, had they taken the right method and made their peace with God first. [2.] Though these Jews, and their princes, had been guilty of rebellion, yet it was unjust therefore to fasten this as an indelible brand upon this city, as if that must for ever after go under the name of the rebellious and bad city. The Jews, in their captivity, had given such specimens of good behaviour as were sufficient, with any reasonable men, to roll away that one reproach; for they were instructed (and we have reason to hope that they observed their instructions) to seek the peace of the city where they were captives and pray to the Lord for it, Jer 29:7. It was therefore very unfair, though not uncommon, thus to impute the iniquity of the fathers to the children. (2.) Their information concerning what was now doing was grossly false in matter of fact. Very careful they were to inform the king that the Jews had set up the walls of this city, nay, had finished them (so it is in the margin) and joined the foundations (Ezr 4:12), when this was far from being the case. They had only begun to build the temple, which Cyrus commanded them to do, but, as for the walls, there was nothing done nor designed towards the repair of them, as appears by the condition they were in many years after (Neh 1:3), all in ruins. What shall be given, and what done, to these false tongues, nay, which is worse, these false pens? sharp arrows, doubtless, of the mighty, and coals of juniper, Psa 120:3, Psa 120:4. If they had not been perfectly lost to all virtue and honour they would not, and if they had not been very secure of the king's countenance they durst not, have written that to the king which all their neighbours knew to be a notorious lie. See Pro 29:12. (3.) Their prognostics of the consequences were altogether groundless and absurd. They were very confident, and would have the king believe it upon their word, that if this city should be built, not only the Jews would pay no toll, tribute, or custom (Ezr 4:13), but (since a great lie is as soon spoken as a little one) that the king would have no portion at all on this side the river (Ezr 4:16), that all the countries on this side Euphrates would instantly revolt, drawn in to do so by their example; and, if the prince in possession should connive at this, he would wrong, not only himself, but his successors: Thou shalt endamage the revenue of the kings. See how every line in this letter breathes both the subtlety and malice of the old serpent.

Which of the kings of Persia this Ahasuerus was the learned are not agreed. Mordecai is said to have been one of those that were carried captive from Jerusalem (Est 2:5, Est 2:6), whence it should seem that this Ahasuerus was one of the first kings of that empire. Dr. Lightfoot thinks that he was that Artaxerxes who hindered the building of the temple, who is called also Ahasuerus (Ezr 4:6, Ezr 4:7), after his great-grandfather of the Medes, Dan 9:1. We have here an account, I. Of the vast extent of his dominion. In the time of Darius and Cyrus there were but 120 princes (Dan 6:1); now there were 127, from India to Ethiopia, Est 1:1. It had become an over-grown kingdom, which in time would sink with its own weight, and, as usual, would lose its provinces as fast as it got them. If such vast power be put into a bad hand, it is able to do so much the more mischief; but, if into a good hand, it is able to do so much the more good. Christ's kingdom is, or shall be, far larger than this, when the kingdoms of the world shall all become his; and it shall be everlasting. II. Of the great pomp and magnificence of his court. When he found himself fixed in his throne, the pride of his heart rising with the grandeur of his kingdom, he made a most extravagant feast, wherein he put himself to vast expense and trouble only to show the riches of his glorious kingdom and the honour of his excellent majesty, Est 1:4. This was vain glory, an affection of pomp to no purpose at all; for none questioned the riches of his kingdom, nor offered to vie with him for honour. If he had shown the riches of his kingdom and the honour of his majesty, as some of his successors did, in contributing largely towards the building of the temple and the maintaining of the temple service (Ezr 6:8, Ezr 7:22), it would have turned to a much better account. Two feasts Ahasuerus made: - 1. One for his nobles and princes, which lasted a hundred and eighty days, Est 1:3, Est 1:4. Not that he feasted the same persons every day for all that time, but perhaps the nobles and princes of one province one day, of another province another day, while thus he and his constant attendants fared sumptuously every day. The Chaldee paraphrast (who is very bold in his additions to the story of this book) says that there had been a rebellion among his subjects and that this feast was kept for joy of the quashing of it. 2. Another was made for all the people, both great and small, which lasted seven days, some one day and some another; and, because no house would hold them, they were entertained in the court of the garden, Est 1:5. The hangings with which the several apartments were divided or the tents which were there pitched for the company, were very fine and rich; so were the beds or benches on which they sat, and the pavement under their feet, Est 1:6. Better is a dinner of herbs with quietness, and the enjoyment of one's self and a friend, than this banquet of wine with all the noise and tumult that must needs attend it. III. Of the good order which in some respects was kept there notwithstanding. We do not find this like Belshazzar's feast, in which dunghill-gods were praised and the vessels of the sanctuary profaned, Dan 5:3, Dan 5:4. Yet the Chaldee paraphrase says that the vessels of the sanctuary were used in this feast, to the great grief of the pious Jews. It was not like Herod's feast, which reserved a prophet's head for the last dish. Two things which are laudable we may gather from the account here given of this feast: - 1. That there was no forcing of healths, nor urging of them: The drinking was according to the law, probably some law lately made; none did compel, no, not by continual proposing of it (as Josephus explains it); they did not send the glass about, but every man drank as he pleased (Est 1:8), so that if there were any that drank to excess it was their own fault, a fault which few would commit when the king's order put an honour upon sobriety. This caution of a heathen prince, even when he would show his generosity, may shame many who are called Christians, who think they do not sufficiently show their good housekeeping, nor bid their friends welcome, unless they make them drunk, and, under pretence of sending the health round, send the sin round, and death with it. There is a woe to those that do so; let them read it and tremble, Hab 2:15, Hab 2:16. It is robbing men of their reason, their richest jewel, and making them fools, the greatest wrong that can be. 2. That there was no mixed dancing; for the gentlemen and ladies were entertained asunder, not as in the feast of Belshazzar, whose wives and concubines drank with him (Dan 5:2), or that of Herod, whose daughter danced before him. Vashti feasted the women in her own apartment; not openly in the court of the garden, but in the royal house, Est 1:9. Thus, while the king showed the honour of his majesty, she and her ladies showed the honour of their modesty, which is truly the majesty of the fair sex.

We have here a damp to all the mirth of Ahasuerus's feast; it ended in heaviness, not as Job's children's feast by a wind from the wilderness, not as Belshazzar's by a hand-writing on the wall, but by is own folly. An unhappy falling out there was, at the end of the feast, between the king and queen, which broke of the feast abruptly, and sent the guests away silent and ashamed. I. It was certainly the king's weakness to send for Vashti into his presence when he was drunk, and in company with abundance of gentlemen, many of whom, it is likely, were in the same condition. When his heart was merry with wine nothing would serve him but Vashti must come, well dressed as she was, with the crown on her head, that the princes and people might see what a handsome woman she was, Est 1:10, Est 1:11. Hereby, 1. He dishonoured himself as a husband, who ought to protect, but by no means expose, the modesty of his wife, who ought to be to her a covering of the eyes (Gen 20:16), not to uncover them. 2. He diminished himself as a king, in commanding that from his wife which she might refuse, much to the honour of her virtue. It was against the custom of the Persians for the women to appear in public, and he put a great hardship upon her when he did not court, but command her to do so uncouth a thing, and make her a show. If he had not been put out of the possession of himself by drinking to excess, he would not have done such a thing, but would have been angry at any one that should have mentioned it. When the wine is in the wit is out, and men's reason departs from them. II. However, perhaps it was not her wisdom to deny him. She refused to come (Est 1:12); though he sent his command by seven honourable messengers, and publicly, and Josephus says sent again and again, yet she persisted in her denial. Had she come, while it was evident that she did it in pure obedience, it would have been no reflection upon her modesty, nor a bad example. The thing was not in itself sinful, and therefore to obey would have been more her honour than to be so precise. Perhaps she refused in a haughty manner, and then it was certainly evil; she scorned to come at the king's commandment. What a mortification was this to him! While he was showing the glory of his kingdom he showed the reproach of his family, that he had a wife that would do as she pleased. Strifes between yoke-fellows are bad enough at any time, but before company they are very scandalous, and occasion blushing and uneasiness. III. The king thereupon grew outrageous. He that had rule over 127 provinces had no rule over his own spirit, but his anger burned in him, Est 1:12. He would have consulted his own comfort and credit more if he had stifled his resentment, had passed by the affront his wife gave him, and turned it off with a jest. IV. Though he was very angry, he would not do any thing in this matter till he advised with his privy-counsellors; as he had seven chamberlains to execute his orders, who are named (Est 1:10), so he had seven counsellors to direct his orders. The greater power a man has the greater need he has of advice, that he may not abuse his power. Of these counsellors it is said that they were learned men, for they knew law and judgment, that they were wise men, for they knew the times, and that the king put great confidence in them and honour upon them, for they saw the king's face and sat first in the kingdom, Est 1:13, Est 1:14. In the multitude of such counsellors there is safety. Now here is, 1. The question proposed to this cabinet-council (Est 1:15): What shall we do to the queen Vashti according to the law? Observe, (1.) Though it was the queen that was guilty, the law must have its course. (2.) Though the king was very angry, yet he would do nothing but what he was advised was according to law. 2. The proposal which Memucan made, that Vashti should be divorced for her disobedience. Some suggest that he gave this severe advice, and the rest agreed to it, because they knew it would please the king, would gratify both his passion now and his appetite afterwards. But Josephus says that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence if he could legally have passed it by; and then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good. (1.) He shows what would be the bad consequences of the queen's disobedience to her husband, if it were passed by and not animadverted upon, that it would embolden other wives both to disobey their husbands and to domineer over them. Had this unhappy falling out between the king and his wife, wherein she was conqueror, been private, the error would have remained with themselves and the quarrel might have been settled privately between themselves; but it happening to be public, and perhaps the ladies that were now feasting with the queen having shown themselves pleased with her refusal, her bad example would be likely to have a bad influence upon all the families of the kingdom. If the queen must have her humour, and the king must submit to it (since the houses of private persons commonly take their measures from the courts of princes), the wives would be haughty and imperious and would scorn to obey their husbands, and the poor despised husbands might fret at it, but could not help themselves; for the contentions of a wife are a continual dropping, Pro 19:13; Pro 27:15; and see Pro 21:9; Pro 25:24. When wives despise their husbands, whom they ought to reverence (Eph 5:33), and contend for dominion over those to whom they ought to be in subjection (Pe1 3:1), there cannot but be continual guilt and grief, confusion and every evil work. And great ones must take heed of setting copies of this kind, Est 1:16-18. (2.) He shows what would be the good consequence of a decree against Vashti that she should be divorced. We may suppose that before they proceeded to this extremity they sent to Vashti to know if she would yet submit, cry Peccavi - I have done wrong, and ask the king's pardon, and that, if she had done so, the mischief of her example would have been effectually prevented, and process would have been stayed; but it is likely she continued obstinate, and insisted upon it as her prerogative to do as she pleased, whether it pleased the king or no, and therefore they gave this judgment against her, that she come no more before the king, and this judgment so ratified as never to be reversed, Est 1:19. The consequence of this, it was hoped, would be that the wives would give to their husbands honour, even the wives of the great, notwithstanding their own greatness, and the wives of the small, notwithstanding the husband's meanness (Est 1:20); and thus every man would bear rule in his own house, as he ought to do, and, the wives being subject, the children and servants would be so too. It is the interest of states and kingdoms to provide that good order be kept in private families. 3. The edict that passed according to this proposal, signifying that the queen was divorced for contumacy, according to the law, and that, if other wives were in like manner undutiful to their husbands, they must expect to be in like manner disgraced (Est 1:21, Est 1:22): were they better than the queen? Whether it was the passion or the policy of the king that was served by this edict, God's providence served its own purpose by it, which was to make way for Esther to the crown.

How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luk 1:52) and Hannah before her, Sa1 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe, I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable - that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Est 2:3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, Est 2:12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (Est 2:14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph 5:12. II. The overruling providence of God thus brining Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe, 1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer 24:5. (2.) She was an orphan; her father and mother were both dead (Est 2:7), but, when they had forsaken here, then the Lord took her up, Psa 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, Est 2:7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezr 2:2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (Est 2:11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father - did his commandment, Est 2:20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness t Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, Est 2:10. he did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them. 2. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. (1.) The king's chamberlain honoured her (Est 2:9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (Est 2:15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (Est 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (Est 1:3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (Est 2:18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add t the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, Est 2:20. Mordecai say in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.

the king loved Esther above all the women--The choice fell on Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number. he set the royal crown upon her head--This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honor of the auspicious occasion, "he made a release to the provinces, and gave gifts, according to the state of the king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time.

Here we have, I. Haman advanced by the prince, and adored thereupon by the people. Ahasuerus had lately laid Esther in his bosom, but she had no such interest in him as to get her friends preferred, or to prevent the preferring of one who she knew was an enemy to her people. When those that are good become great they still find that they cannot do good, nor prevent mischief, as they would. This Haman was an Agagite (an Amalekite, says Josephus), probably of the descendants of Agag, a common name of the princes of Amalek, as appears, Num 24:7. Some think that he was by birth a prince, as Jehoiakim was, whose seat was set above the rest of the captive kings (Kg2 25:28), as Haman's here was, Est 3:1. The king took a fancy to him (princes are not bound to give reasons for their favours), made him his favourite, his confidant, his prime-minister of state. Such a commanding influence the court then had that (contrary to the proverb) those whom it blessed the country blessed too; for all men adored this rising sun, and the king's servants were particularly commanded to bow before him and to do him reverence (Est 3:2), and they did so. I wonder what the king saw in Haman that was commendable or meritorious; it is plain that he was not a man of honour or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he. Princes' darlings are not always worthies. II. Mordecai adhering to his principles with a bold and daring resolution, and therefore refusing to reverence Haman as the rest of the king's servants did, Est 3:2. He was urged to it by his friends, who reminded him of the king's commandment, and consequently of the danger he incurred if he refused to comply with it; it was as much as his life was worth, especially considering Haman's insolence, Est 3:3. They spoke daily to him (Est 3:4), to persuade him to conform, but all in vain: he hearkened not to them, but told them plainly that he was a Jew, and could not in conscience do it. Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; those that would make the best of it looked upon it as his weakness, or his want of breeding, called it a humour, and a piece of affected singularity. It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (ch. 13:12-14) Mordecai is brought in thus appealing to God in this matter: 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 Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of God, neither will I worship any but thee. 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite, one of that devoted nation with which God had sworn that he would have perpetual war (Exo 17:16) and concerning which he had given that solemn charge (Deu 25:17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honour to whom honour is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Psa 15:4. Let those who are governed by principles of conscience be steady and resolute, however censured or threatened, as Mordecai was. III. Haman meditating revenge. Some that hoped thereby to curry favour with Haman took notice to him of Mordecai's rudeness, waiting to see whether he would bend or break, Est 3:4. Haman then observed it himself, and was full of wrath, Est 3:5. A meek and humble man would have slighted the affront, and have said, "Let him have his humour; what am I the worse for it?" But it makes Haman's proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honours, he will have his blood. It is as penal in this court not to worship Haman as it was in Nebuchadnezzar's not to worship the golden image which he had set up. Mordecai is a person of quality, in a post of honour, and own cousin to the queen; and yet Haman thinks his life nothing towards a satisfaction for the affront: thousands of innocent and valuable lives must be sacrificed to his indignation; and therefore he vows the destruction of all the people of Mordecai, for his sake, because his being a Jew was the reason he gave why he did not reverence Haman. Herein appear Haman's intolerable pride, insatiable cruelty, and the ancient antipathy of an Amalekite to the Israel of God. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (Est 2:5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus (Est 3:6), which, I suppose, would include those that had returned to their own land, for that was now a province of his kingdom. Come and let us cut them off from being a nation, Psa 83:4. Nero's barbarous wish is his, that they had all but one neck.

The king in humour, and Haman out of humour, meet at Esther's table. Now, I. The king urged Esther, a third time, to tell him what her request was, for he longed to know, and repeated his promise that it should be granted, Est 7:2. If the king had now forgotten that Esther had an errand to him, and had not again asked what it was, she could scarcely have known how to renew it herself; but he was mindful of it, and now was bound with the threefold cord of a promise thrice made to favour her. II. Esther, at length, surprises the king with a petition, not for wealth or honour, or the preferment of some of her friends to some high post, which the king expected, but for the preservation of herself and her countrymen from death and destruction, Est 7:3, Est 7:4. 1. Even a stranger, a criminal, shall be permitted to petition for his life; but that a friend, a wife, should have occasion to present such a petition was very affecting: Let my life be given me at my petition, and my people at my request. Two things bespeak lives to be very precious, and fit to be saved, if innocent, at any expense: - (1.) Majesty. If it be a crowned head that is struck at, it is time to stir. Esther's was such: "Let my life be given me. If thou hast any affection for the wife of thy bosom, now is the time to show it; for that is the life that lies at stake." (2.) Multitude. If they be many lives, very many, and those no way forfeited, that are aimed at, no time should be lost nor pains spared to prevent the mischief. "It is not a friend or two, but my people, a whole nation, and a nation dear to me, for the saving of which I now intercede." 2. To move the king the more she suggests, (1.) That she and her people were bought and sold. They had not sold themselves by any offence against the government, but were sold to gratify the pride and revenge of one man. (2.) That it was not their liberty only, but their lives that were sold. "Had we been sold" (she says) "into slavery, I would not have complained; for in time we might have recovered our liberty, thought eh king would have made but a bad bargain of it, and not have increased his wealth by our price. Whatever had been paid for us, the loss of so many industrious hands out of his kingdom would have been more damage to the treasury than the price would countervail." To persecute good people is as impolitic as it is impious, and a manifest wrong to the interests of princes and states; they are weakened and impoverished by it. But this was not the case. We are sold (says she) to be destroyed, to be slain, and to perish; and then it is time to speak. She refers to the words of the decree (Est 3:13), which aimed at nothing short of their destruction; this would touch in a tender part if there were any such in the king's heart, and would bring him to relent. III. The king stands amazed at the remonstrance, and asks (Est 7:5) "Who is he, and where is he, that durst presume in his heart to do so? What! contrive the murder of the queen and all her friends? Is there such a man, such a monster rather, in nature? Who is he, and where is he, whose heart has filled him to do so?" Or, Who hath filled his heart. He wonders, 1. That any one should be so bad as to think such a thing; Satan certainly filled his heart. 2. That any one should be so bold as to do such a thing, should have his heart so fully set in him to do wickedly, should be so very daring. Note, (1.) It is hard to imagine that there should be such horrid wickedness committed in the world as really there is. Who, where is he, that dares, presumes, to question the being of God and his providence, to banter his oracles, profane his name, persecute his people, and yet bid defiance to his wrath? Such there are, to think of whom is enough to make horror take hold of us, Psa 119:53. (2.) We sometimes startle at the mention of that evil which yet we ourselves are chargeable with. Ahasuerus is amazed at that wickedness which he himself is guilty of; for he consented to that bloody edict against the Jews. Thou art the man, might Esther too truly have said. IV. Esther plainly charged Haman with it before his face: "Here he is, let him speak for himself, for therefore he is invited: The adversary and enemy is this wicked Haman (Est 7:6); it is he that has designed our murder, and, which is worse, has basely drawn the king in to be particeps criminisa partaker of his crime, ignorantly agreeing to it." V. Haman is soon apprehensive of his danger: He was afraid before the king and queen; and it was time for him to fear when the queen was his prosecutor, the king his judge, and his own conscience a witness against him; and the surprising operations of Providence against him that same morning could not but increase his fear. Now he has little joy of his being invited to the banquet of wine, but finds himself in straits when he thought himself in the fulness of his sufficiency. He is cast into a net by his own feet.

AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14) Write . . . in the king's name, and seal it with the king's ring--Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal authority. which . . . may no man reverse--This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable.

sent . . . by posts . . . and riders on . . . camels, and young dromedaries--The business being very urgent, the swiftest kind of camel would be employed, and so the word in the original denotes the wind-camel. Young dromedaries also are used to carry expresses, being remarkable for the nimbleness and ease of their movements. Animals of this description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay.

We are here told, I. How great and powerful king Ahasuerus was. He had a vast dominion, both in the continent and among the islands, from which he raised a vast revenue. Besides the usual customs which the kings of Persia exacted (Ezr 4:13), he laid an additional tribute upon his subjects, to serve for some great occasion he had for money (Est 10:1): The king laid a tribute. Happy is our island, that pays no tribute but what is laid upon it by its representatives, and those of its own choosing, and is not squeezed or oppressed by an arbitrary power, as some of the neighbouring nations are. Besides this instance of the grandeur of Ahasuerus, many more might be given, that were acts of his power and of his might. These however are not thought fit to be recorded here in the sacred story, which is confined to the Jews, and relates the affairs of other nations only as they fell in with their affairs; but they are written in the Persian chronicles (Est 10:2), which are long since lost and buried in oblivion, while the sacred writings live, live in honour, and will live till time shall be no more. When the kingdoms of men, monarchs and monarchies, are destroyed, and their memorial has perished with them (Psa 9:6), the kingdom of God among men, and the records of that kingdom, shall remain and be as the days of heaven, Dan 2:44. II. How great and good Mordecai was. 1. He was great; and it does one good to see virtue and piety thus in honour. (1.) He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king's gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand. (2.) He was great among the Jews (Est 10:3), not only great above them, more honourable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction. 2. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good. When the king advanced him, (1.) He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews' religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him. (2.) He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good. (3.) He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behaviour, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable. (4.) He did not side with any one party of his people against another, nor make some his favourites, while the rest were neglected and crushed; but, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to God, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. God continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!

For Mordecai . . . was next unto King Ahasuerus . . . great among the Jews, &c.--The elevation of this pious and patriotic Jew to the possession of the highest official power was of very great importance to the suffering church at that period; for it enabled him, who all along possessed the disposition, now to direct the royal influence and authority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement. This providential interposition is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in making the ordinary and natural course of things lead to the most marvellous results. To use the pious words of an eminent prelate, "though in the whole of this episode there was no extraordinary manifestation of God's power, no particular cause or agent that was in its working advanced above the ordinary pitch of nature, yet the contrivance, and suiting these ordinary agents appointed by God, is in itself more admirable than if the same end had been effected by means that were truly miraculous." The sudden advancement of individuals from obscurity and neglect to the highest stations of power and influence is, in Eastern courts, no extraordinary nor infrequent occurrence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discovering latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes" [Sa1 2:8]. Some of the all-powerful viziers in modern Persia, and not a few of the beys in Egypt, have been elevated to their respective dignities in this manner. And, therefore, the advancement of "Mordecai, who was next unto Ahasuerus, and great among the Jews," was in perfect accordance with the rapid revolution of "the wheel of fortune" in that part of the world. But, considering all the circumstances of Mordecai's advancement, not only his gaining the favor of the king, but his being "accepted of the multitude of his brethren, it was beyond all controversy the doing of the Lord, and was truly marvellous in his people's eyes." accepted of the multitude of his brethren--Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man. speaking peace to all his seed--While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid. Next: Job Introduction

The greatness and goodness of him who is optimus et maximus - the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before, I. From whom the tribute of praise is expected (Psa 145:10): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him. II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then, 1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom (Psa 145:11), the glorious majesty of it (Psa 145:12), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it - his power, by which he can do any thing and does every thing he pleases (Psa 145:11); and, as a proof of it, let them make known his mighty acts (Psa 145:12), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, Psa 145:13. The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain. 2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does, (1.) For all the creatures in general (Psa 145:15, Psa 145:16): He provides food for all flesh, and therein appears his everlasting mercy, Psa 136:25. All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Mat 6:26), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give. (2.) For the children of men in particular, whom he governs as reasonable creatures. [1.] He does none of them any wrong, for (Psa 145:17) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so. [2.] He does all of them good, his own people in a special manner. First, He supports those that are sinking, and it is his honour to help the weak, Psa 145:14. He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Psa 110:3. If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Psa 37:24. If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them. Secondly, He is very ready to hear and answer the prayers of his people, Psa 145:18, Psa 145:19. In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off (Pro 27:10), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said (Psa 145:16) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Psa 22:21. 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth. Thirdly, He takes those under his special protection who have a confidence and complacency in him (Psa 145:20): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them. [3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked (Psa 91:8); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief. Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself (Psa 145:21): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did (Psa 145:1), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

Wisdom is here introduced as a magnificent and munificent queen, very great and very generous; that Word of God is this Wisdom in which God makes known his goodwill towards men; God the Word is this Wisdom, to whom the Father has committed all judgment. He who, in the chapter before, showed his grandeur and glory as the Creator of the world, here shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his undertaking appears the manifold wisdom of God in a mystery. Now observe here, I. The rich provision which Wisdom has made for the reception of all those that will be her disciples. This is represented under the similitude of a sumptuous feast, whence it is probable, our Saviour borrowed those parables in which he compared the kingdom of heaven to a great supper, Mat 22:2; Luk 14:16. And so it was prophesied of, Isa 25:6. It is such a feast as Ahasuerus made to show the riches of his glorious kingdom. The grace of the gospel is thus set before us in the ordinance of the Lord's supper. To bid her guests welcome, 1. Here is a stately palace provided, Pro 9:1. Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm, and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are called to the marriage-supper of the Lamb; that is her Father's house, where there are many mansions, and whither she has gone to prepare places for us. She has hanged the earth upon nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars. The church is Wisdom's house, to which she invites her guests, supported by the power and promise of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built for the service of religion, and to which he would persuade people to resort, both to worship God and to receive the instructions of Wisdom. Some reckon the schools of the prophets to be here intended. 2. Here is a splendid feast got ready (Pro 9:2): She has killed her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice. Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can desire - righteousness and grace, peace and joy, the assurances of God's love, the consolations of the Spirit, and all the pledges and earnests of eternal life. Observe, It is all Wisdom's own doing; she has killed the beasts, she has mingled the wine, which denotes both the love of Christ, who makes the provision (he does not leave it to others, but takes the doing of it into his own hands), and the excellency of the preparation. That must needs be exactly fitted to answer the end which Wisdom herself has the fitting up of. II. The gracious invitation she has given, not to some particular friends, but to all in general, to come and take part of these provisions. 1. She employs her servants to carry the invitation round about in the country: She has sent forth her maidens, Pro 9:3. The ministers of the gospel are commissioned and commanded to give notice of the preparations which God has made, in the everlasting covenant, for all those that are willing to come up to the terms of it; and they, with maiden purity, not corrupting themselves or the word of God, and with an exact observance of their orders, are to call upon all they meet with, even in the highways and hedges, to come and feast with Wisdom, for all things are now ready, Luk 14:23. 2. She herself cries upon the highest places of the city, as one earnestly desirous of the welfare of the children of men, and grieved to see them rejecting their own mercies for lying vanities. Our Lord Jesus was himself the publisher of his own gospel; when he had sent forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb 2:3. He stood, and cried, Come unto me. We see who invited; now let us observe, (1.) To whom the invitation is given: Whoso is simple and wants understanding, Pro 9:4. If we were to make an entertainment, of all people we should not care for, much less court, the company of such, but rather of philosophers and learned men, that we might hear their wisdom, and whose table-talk would be improving. "Have I need of madmen?" But Wisdom invites such, because what she has to give is what they most need, and it is their welfare that she consults, and aims at, in the preparation and invitation. he that is simple is invited, that he may be made wise, and he that wants a heart (so the word is) let him come hither, and he shall have one. Her preparations are rather physic than food, designed for the most valuable and desirable cure, that of the mind. Whosoever he be, the invitation is general, and excludes none that do not exclude themselves; though they be ever so foolish, yet, [1.] They shall be welcome. [2.] They may be helped; they shall neither be despised nor despaired of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see (Joh 9:41), but the simple, those who are sensible of their simplicity and ashamed of it, and him that is willing to become a fool, that he may be wise, Co1 3:18. (2.) What the invitation is. [1.] We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character of the invited, that are simple and want understanding? Wisdom's doors stand open to such, and she is desirous to have some conversation with them, one word for their good, nor has she any other design upon them. [2.] We are invited to her table (Pro 9:5): Come, eat of my bread, that is, taste of the true pleasures that are to be found in the knowledge and fear of God. By faith acted on the promises of the gospel, applying them to ourselves and taking the comfort of them, we feed, we feast, upon the provisions Christ has made for poor souls. What we eat and drink we make our own, we are nourished and refreshed by it, and so are our souls by the word of God; it has that in it which is meat and drink to those that have understanding. (3.) What is required of those that may have the benefit of this invitation, Pro 9:6. [1.] They must break off from all bad company: "Forsake the foolish, converse not with them, conform not to their ways, have no fellowship with the works of darkness, or with those that deal in such works." The first step towards virtue is to shun vice, and therefore to shun the vicious. Depart from me, you evil-doers. [2.] They must awake and arise from the dead; they must live, not in pleasure (for those that do so are dead while they live), but in the service of God; for those only that do so live indeed, live to some purpose. "Live not a mere animal-life, as brutes, but now, at length, live the life of men. Live and you shall live; live spiritually, and you shall live eternally," Eph 5:14. [3.] They must choose the paths of Wisdom, and keep to them: "Go in the way of understanding; govern thyself henceforward by the rules of religion and right reason." It is not enough to forsake the foolish, but we must join ourselves with those that walk in wisdom, and walk in the same spirit and steps. III. The instructions which Wisdom gives to the maidens she sends to invite, to the ministers and others, who in their places are endeavouring tot serve her interests and designs. She tells them, 1. What their work must be, not only to tell in general what preparation is made for souls, and to give a general offer of it, but they must address themselves to particular persons, must tell them of their faults, reprove, rebuke, Pro 9:7, Pro 9:8. They must instruct them how to amend - teach, Pro 9:9. The word of God is intended, and therefore so is the ministry of that word, for reproof, for correction, and for instruction in righteousness. 2. What different sorts of persons they would meet with, and what course they must take with them, and what success they might expect. (1.) They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord, as they did, Ch2 30:10, would treat them spitefully, Mat 22:6. And, though they are not forbidden to invite those simple ones to Wisdom's house, yet they are advised not to pursue the invitation by reproving and rebuking them. Reprove not a scorner; cast not these pearls before swine, Mat 7:6. Thus Christ said of the Pharisees, Let them alone, Mat 15:14. "Do not reprove them." [1.] "In justice to them, for those have forfeited the favour of further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to idols, let them alone; lo, we turn to the Gentiles." [2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves shame for the disappointment." Secondly, "You exasperate them; do it ever so wisely and tenderly, if you do it faithfully, they will hate you, they will load you with reproaches, and say all the ill they can of you, and so you will get a blot; therefore you had better not meddle with them, for your reproofs will be likely to do more hurt than good." (2.) They would meet with others, who are wise, and good, and just; thanks be to God, all are not scorners. We meet with some who are so wise for themselves, to just to themselves, as to be willing and glad to be taught; and when we meet with such, [1.] If there be occasion, we must reprove them; for wise men are not so perfectly wise but there is that in them which needs a reproof; and we must not connive at any man's faults because we have a veneration for his wisdom, nor must a wise man think that his wisdom exempts him from reproof when he says or does any thing foolishly; but the more wisdom a man has the more desirous he should be to have his weaknesses shown him, because a little folly is a great blemish to him that is in reputation for wisdom and honour. [2.] With our reproofs we must give them instruction, and must teach them, Pro 9:9. [3.] We may expect that our doing so will be taken as a kindness, Psa 141:5. A wise man will reckon those his friends who deal faithfully with him: "Rebuke such a one, and he will love thee for thy plain dealing, will thank thee, and desire thee to do him the same good turn another time, if there be occasion." It is as great an instance of wisdom to take a reproof well as to give it well, [4.] Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions that are given him; he will increase in learning, will grow in knowledge, and so grow in grace. None must think themselves too wise to learn, nor so good that they need not be better and therefore need not be taught. We must still press forward, and follow on to know till we come to the perfect man. Give to a wise man (so it is in the original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the Septuagint), occasion to show his wisdom, and he will show it, and the acts of wisdom will strengthen the habits. IV. The instructions she gives to those that are invited, which her maidens must inculcate upon them. 1. Let them know wherein true wisdom consists, and what will be their entertainment at Wisdom's table, Pro 9:10 (1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a dread of his wrath, are that fear of him which is the beginning, the first step towards true religion, whence all other instances of it take rise. This fear may, at first, have torment, but love will, by degrees, cast out the torment of it. (2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is understanding, the things pertaining to the service of God (those are called holy things), that pertain to our own sanctification; reproof is called that which is holy, Mat 7:6. Or the knowledge which holy men have, which was taught by the holy prophets, of those things which holy men spoke as they were moved by the holy Ghost, this is understanding; it is the best and most useful understanding, will stand us in most stead and turn to the best account. 2. Let them know what will be advantages of this wisdom (Pro 9:11): "By me thy days shall be multiplied. It will contribute to the health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten their days. It will bring thee to heaven, and there thy days shall be multiplied in infinitum - to infinity, and the years of thy life shall be increased without end." There is no true wisdom but in the say of religion and no true life but in the end of that way. 3. Let them know what will be the consequence of their choosing or refusing this fair offer, Pro 9:12. Here is, (1.) The happiness of those that embrace it: "If thou be wise, thou shalt be wise for thyself; thou wilt be the gainer by it, not Wisdom." A man cannot be profitable to God. It is to our own good that we are thus courted. "Thou wilt not leave the gain to others" (as we do our worldly wealth when we die, which is therefore called another man's, Luk 16:12), "but thou shalt carry it with thee into another world." Those that are wise for their souls are wise for themselves, for the soul is the man; nor do any consult their own true interest but those that are truly religious. This recommends us to God, and recovers us from that which is our folly and degeneracy; it employs us in that which is most beneficial in this world, and entitles us to that which is much more so in the world to come. (2.) The shame and ruin of those that slight it: "If thou scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt bear the blame of it." Those that are good must thank God, but those that are wicked may thank themselves; it is not owing to God (he is not the author of sin); Satan can only tempt, he cannot force; and wicked companions are but his instruments; so that all the fault must lie on the sinner himself. [2.] "Thou shalt bear the loss of that which thou scornest; it will be to thy own destruction; thy blood will be upon thy own head, and the consideration of this will aggravate thy condemnation. Son, remember, that thou hadst this fair offer made thee, and thou wouldst not accept it; thou stoodest fair for life, but didst choose death rather."

These two verses show the power of kings, which is every where great, but was especially so in those eastern countries, where they were absolute and arbitrary. Whom they would they slew and whom they would they kept alive. Their will was a law. We have reason to bless God for the happy constitution of the government we live under, which maintains the prerogative of the prince without any injury to the liberty of the subject. But here it is intimated, 1. How formidable the wrath of a king is: It is as messengers of death; the wrath of Ahasuerus was so to Haman. An angry word from an incensed prince has been to many a messenger of death, and has struck so great a terror upon some as if a sentence of death had been pronounced upon them. He must be a very wise man that knows how to pacify the wrath of a king with a word fitly spoken, as Jonathan once pacified his father's rage against David, Sa1 19:6. A prudent subject may sometimes suggest that to an angry prince which will cool his resentments. 2. How valuable and desirable the king's favour is to those that have incurred his displeasure; it is life from the dead if the king be reconciled to them. To others it is as a cloud of the latter rain, very refreshing to the ground. Solomon put his subjects in mind of this, that they might not do any thing to incur his wrath, but be careful to recommend themselves to his favour. We ought by it to be put in mind how much we are concerned to escape the wrath and obtain the favour of the King of kings. His frowns are worse than death, and his favour is better than life; and therefore those are fools who to escape the wrath, and obtain the favour, of an earthly prince, will throw themselves out of God's favour, and make themselves obnoxious to his wrath.

Solomon had shown the vanity of pleasure, gaiety, and fine works, of honour, power, and royal dignity; and there is many a covetous worldling that will agree with him, and speak as slightly as he does of these things; but money, he thinks, is a substantial thing, and if he can but have enough of that he is happy. This is the mistake which Solomon attacks, and attempts to rectify, in these verses; he shows that there is as much vanity in great riches, and the lust of the eye about them, as there is in the lusts of the flesh and the pride of life, and a man can make himself no more happy by hoarding an estate than by spending it. I. He grants that the products of the earth, for the support and comfort of human life, are valuable things (Ecc 5:9): The profit of the earth is for all. Man's body, being made of the earth, thence has its maintenance (Job 28:5); and that it has so, and that a barren land is not made his dwelling (as he has deserved for being rebellious, Psa 68:6), is an instance of God's great bounty to him. There is profit to be got out of the earth, and it is for all; all need it; it is appointed for all; there is enough for all. It is not only for all men, but for all the inferior creatures; the same ground brings grass for the cattle that brings herbs for the service of men. Israel had bread from heaven, angels' food, but (which is a humbling consideration) the earth is our storehouse and the beasts are fellow-commoners with us. The king himself is served of the field, and would be ill served, would be quite starved, without its products. This puts a great honour upon the husbandman's calling, that it is the most necessary of all to the support of man's life. The many have the benefit of it; the mighty cannot live without it; it is for all; it is for the king himself. Those that have an abundance of the fruits of the earth must remember they are for all, and therefore must look upon themselves but as stewards of their abundance, out of which they must give to those that need. Dainty meats and soft clothing are only for some, but the fruit of the earth is for all. And even those that suck the abundance of the seas (Deu 33:19) cannot be without the fruit of the earth, while those that have a competency of the fruit of the earth may despise the abundance of the seas. II. He maintains that the riches that are more than these, that are for hoarding, not for use, are vain things, and will not make a man easy or happy. That which our Saviour has said (Luk 12:15), that a man's life consists not in the abundance of the things which he possesses, is what Solomon here undertakes to prove by various arguments. 1. The more men have the more they would have, Ecc 5:10. A man may have but a little silver and be satisfied with it, may know when he has enough and covet no more. Godliness, with contentment, is great gain. I have enough, says Jacob; I have all, and abound, says St. Paul: but, (1.) He that loves silver, and sets his heart upon it, will never think he has enough, but enlarges his desire as hell (Hab 2:5), lays house to house and field to field (Isa 5:8), and, like the daughters of the horse-leech, still cries, Give, give. Natural desires are at rest when that which is desired is obtained, but corrupt desires are insatiable. Nature is content with little, grace with less, but lust with nothing. (2.) He that has silver in abundance, and has it increasing ever so fast upon him, yet does not find that it yields any solid satisfaction to his soul. There are bodily desires which silver itself will not satisfy; if a man be hungry, ingots of silver will do no more to satisfy his hunger than clods of clay. Much less will worldly abundance satisfy spiritual desires; he that has ever so much silver covets more, not only of that, but of something else, something of another nature. Those that make themselves drudges to the world are spending their labour for that which satisfies not (Isa 55:2), which fills the belly, but will never fill the soul, Eze 7:19. 2. The more men have the more occasion they have for it, and the more they have to do with it, so that it is as broad as it is long: When goods increase, they are increased that eat them, Ecc 5:11. The more meat the more mouths. Does the estate thrive? And does not the family at the same time grow more numerous and the children grow up to need more? The more men have the better house they must keep, the more servants they must employ, the more guests they must entertain, the more they must give to the poor, and the more they will have hanging on them, for where the carcase is the eagles will be. What we have more than food and raiment we have for others; and then what good is there to the owners themselves, but the pleasure of beholding it with their eyes? And a poor pleasure it is. An empty speculation is all the difference between the owners and the sharers; the owner sees that as his own which those about him enjoy as much of the real benefit of as he; only he has the satisfaction of doing good to others, which indeed is a satisfaction to one who believes what Christ said, that it is more blessed to give than to receive; but to a covetous man, who thinks all lost that goes beside himself, it is a constant vexation to see others eat of his increase. 3. The more men have the more care they have about it, which perplexes them and disturbs their repose, Ecc 5:12. Refreshing sleep is as much the support and comfort of this life as food is. Now, (1.) Those commonly sleep best that work hard and have but what they work for: The sleep of the labouring man is sweet, not only because he has tired himself with his labour, which makes his sleep the more welcome to him and makes him sleep soundly, but because he has little to fill his head with care about and so break his sleep. His sleep is sweet, though he eat but little and have but little to eat, for his weariness rocks him asleep; and, though he eat much, yet he can sleep well, for his labour gets him a good digestion. The sleep of the diligent Christian, and his long sleep, is sweet; for, having spent himself and his time in the service of God, he can cheerfully return to God and repose in him as his rest. (2.) Those that have every thing else often fail to secure a good night's sleep. Either their eyes are held waking or their sleeps are unquiet and do not refresh them; and it is their abundance that breaks their sleep and disturbs it, both the abundance of their care (as the rich man's who, when his ground brought forth plentifully, thought within himself, What shall I do? Luk 12:17) and the abundance of what they eat and drink which overcharges the heart, makes them sick, and so hinders their repose. Ahasuerus, after a banquet of wine, could not sleep; and perhaps consciousness of guilt, both in getting and using what they have, breaks their sleep as much as any thing. But God gives his beloved sleep. 4. The more men have the more danger they are in both of doing mischief and of having mischief done them (Ecc 5:13): There is an evil, a sore evil, which Solomon himself had seen under the sun, in this lower world, this theatre of sin and woe - riches left for the owners thereof (who have been industrious to hoard them and keep them safely) to their hurt; they would have been better without them. (1.) Their riches do them hurt, make them proud, secure, and in love with the world, draw away their hearts from God and duty, and make it very difficult for them to enter into the kingdom of heaven, nay, help to shut them out of it. (2.) They do hurt with their riches, which not only put them into a capacity of gratifying their own lusts and living luxuriously, but give them an opportunity of oppressing others and dealing hardly with them. (3.) Often they sustain hurt by their riches. They would not be envied, would not be robbed, if they were not rich. It is the fat beast that is led first to the slaughter. A very rich man (as one observes) has sometimes been excepted out of a general pardon, both as to life and estate, merely on account of his vast and overgrown estate; so riches often take away the life of the owners thereof, Pro 1:19. 5. The more men have the more they have to lose, and perhaps they may lose it all, Ecc 5:14. Those riches that have been laid up with a great deal of pains, and kept with a great deal of care, perish by evil travail, by the very pains and care which they take to secure and increase them. Many a one has ruined his estate by being over-solicitous to advance it and make it more, and has lost all by catching at all. Riches are perishing things, and all our care about them cannot make them otherwise; they make themselves wings and fly away. He that thought he should have made his son a gentleman leaves him a beggar; he begets a son, and brings him up in the prospect of an estate, but, when he dies, leaves it under a charge of debt as much as it is worth, so that there is nothing in his hand. This is a common case; estates that made a great show do not prove what they seemed, but cheat the heir. 6. How much soever men have when they die, they must leave it all behind them (Ecc 5:15, Ecc 5:16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. See Job 1:21; Psa 49:17. This is urged as a reason why we should be content with such things as we have, Ti1 6:7. In respect of the body we must go as we came; the dust shall return to the earth as it was. But sad is our case if the soul return as it came, for we were born in sin, and if we die in sin, unsanctified, we had better never have been born; and that seems to be the case of the worldling here spoken of, for he is said to return in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has laboured for the wind? Note, Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hos 12:1. Men will see that they have laboured for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither. 7. Those that have much, if they set their hearts upon it, have not only uncomfortable deaths, but uncomfortable lives too, Ecc 5:17. This covetous worldling, that is so bent upon raising an estate, all his days eats in darkness and much sorrow, and it is his sickness and wrath; he has not only no pleasure of his estate, nor any enjoyment of it himself, for he eats the bread of sorrow (Psa 127:2), but a great deal of vexation to see others eat of it. His necessary expenses make him sick, make him fret, and he seems as if he were angry that himself and those about him cannot live without meat. As we read the last clause, it intimates how ill this covetous worldling can bear the common and unavoidable calamities of human life. When he is in health he eats in darkness, always dull with care and fear about what he has; but, if he be sick, he has much sorrow and wrath with his sickness; he is vexed that his sickness takes him off from his business and hinders him in his pursuits of the world, vexed that all his wealth will not give him any ease or relief, but especially terrified with the apprehensions of death (which his diseases are the harbingers of), of leaving this world and the things of it behind him, which he has set his affections upon, and removing to a world he has made no preparation for. He has not any sorrow after a godly sort, does not sorrow to repentance, but he has sorrow and wrath, is angry at the providence of God, angry at his sickness, angry at all about him, fretful and peevish, which doubles his affliction, which a good man lessens and lightens by patience and joy in his sickness.

Here is, I. An encomium of wisdom (Ecc 8:1), that is, of true piety, guided in all its exercises by prudence and discretion. The wise man is the good man, that knows God and glorifies him, knows himself and does well for himself; his wisdom is a great happiness to him, for, 1. It advances him above his neighbours, and makes him more excellent than they: Who is as the wise man? Note, Heavenly wisdom will make a man an incomparable man. No man without grace, though he be learned, or noble, or rich, is to be compared with a man that has true grace and is therefore accepted of God. 2. It makes him useful among his neighbours and very serviceable to them: Who but the wise man knows the interpretation of a thing, that is, understands the times and the events of them, and their critical junctures, so as to direct what Israel ought to do, Ch1 12:32. 3. It beautifies a man in the eyes of his friends: It makes his face to shine, as Moses's did when he came down from the mount; it puts honour upon a man and a lustre on his whole conversation, makes him to be regarded and taken notice of, and gains him respect (as Job 29:7, etc.); it makes him lovely and amiable, and the darling and blessing of his country. The strength of his face, the sourness and severity of his countenance (so some understand the last clause), shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant. 4. It emboldens a man against his adversaries, their attempts and their scorn: The boldness of his face shall be doubled by wisdom; it will add very much to his courage in maintaining his integrity when he not only has an honest cause to plead, but by his wisdom knows how to manage it and where to find the interpretation of a thing. He shall not be ashamed, but shall speak with his enemy in the gate. II. A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us. Observe, 1. How the duty of subjects is here described. (1.) We must be observant of the laws. In all those things wherein the civil power is to interpose, whether legislative or judicial, we ought to submit to its order and constitutions: I counsel thee; it may as well be supplied, I charge thee, not only as a prince but as a preacher: he might do both; "I recommend it to thee as a piece of wisdom; I say, whatever those say that are given to change, keep the king's commandment; wherever the sovereign power is lodged, be subject to it. Observe the mouth of a king" (so the phrase is); "say as he says; do as he bids thee; let his word be a law, or rather let the law be his word." Some understand the following clause as a limitation of this obedience: "Keep the king's commandment, yet so as to have a regard to the oath of God, that is, so as to keep a good conscience and not to violate thy obligations to God, which are prior and superior to thy obligations to the king. Render to Caesar the things that are Caesar's, but so as to reserve pure and entire to God the things that are his." (2.) We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent (Ecc 8:3): "Be not hasty to go out of his sight, when he is displeased at thee (Ecc 10:4), or when thou art displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt thee to renounce the court or forsake the kingdom." Solomon's subjects, as soon as his head was laid low, went directly contrary to this rule, when upon the rough answer which Rehoboam gave them, they were hasty to go out of his sight, would not take time for second thoughts nor admit proposals of accommodation, but cried, To your tents, O Israel! "There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation." (3.) We must not persist in a fault when it is shown us: "Stand not in an evil thing; in any offence thou hast given to thy prince humble thyself, and do not justify thyself, for that will make the offence much more offensive. In any ill design thou hast, upon some discontent, conceived against thy prince, do not proceed in it; but if thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth," Pro 30:32. Note, Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil. (4.) We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances: A wise man's heart discerns both time and judgment (Ecc 8:5); it is the wisdom of subjects, in applying themselves to their princes, to enquire and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favour, or obtain the revocation of any grievous measure prescribed. Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them. 2. What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which St. Paul uses, Rom 13:1, etc. (1.) We must needs be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of God, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, Ch2 23:16. David made a covenant, or contract, with the elders of Israel, though he was king by divine designation, Ch1 11:3. "Keep the king's commandments, for he has sworn to rule thee in the fear of God, and thou hast sworn, in that fear, to be faithful to him." It is called the oath of God because he is a witness to it and will avenge the violation of it. (2.) For wrath's sake, because of the sword which the prince bears and the power he is entrusted with, which make him formidable: He does whatsoever pleases him; he has a great authority and a great ability to support that authority (Ecc 8:4): Where the word of a king is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a king, or supreme government, like the roaring of a lion and like messengers of death. Who may say unto him, What doest thou? He that contradicts him does it at his peril. Kings will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. A subject is an unequal match for a prince. He may command me who has legions at command. (3.) For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the apostle answers (Rom 13:3), Wilt thou then not be afraid of the power of the king? Do that which is good, as becomes a dutiful and loyal subject, and thou shalt ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none.

If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, Co1 15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, Pe1 1:10. I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Est 1:4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Mat 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine - it is a cordial for those that need it, Pro 31:5, Pro 31:6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine. II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (Isa 25:7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, Co2 3:15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins. III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, Isa 25:8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy. IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Rev 7:17; Rev 21:4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing. V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away.

We have in these verses an account, I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Dan 1:1, Dan 1:2.): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Dan 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius aetatis - the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3; Pro 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years. II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6, Isa 39:7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Dan 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Dan 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Dan 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Dan 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance. III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel - God is my Judge; Hananiah - The grace of the Lord; Mishael - He that is the strong God; Azariah - The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach - The inspiration of the sun, which the Chaldeans worshipped; Meshach - Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.