Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Esther 6 Introduction
That night the king, not being able to sleep, orders the chronicles of the kingdom to be read to him; and finds there the record concerning the discovery of the treason of the two eunuchs, made by Mordecai, Esther 6:1, Esther 6:2. He inquires whether Mordecai had been rewarded, and was answered in the negative, Esther 6:3. At this time Haman arrives, in order to request the king's permission to hang Mordecai; and being suddenly asked what should be done to the man whom the king delighted to honor, supposing that himself must be meant, presented the ceremonial, Esther 6:4-9. The king orders him to give Mordecai those honors; which he performs, to his extreme mortification, Esther 6:10, Esther 6:11. He informs his wife Zeresh of these transactions, who predicts his downfall, Esther 6:12-13. He is hurried by the eunuchs to the queen's banquet, Esther 6:14.
INTRODUCTION TO Esther 6
Ahasuerus, not being able to sleep in the night, ordered the book of records to be brought and read to him, where a fact of Mordecai's was registered, and, upon inquiry, it appeared that nothing had been done to him for it, Esther 6:1 and Haman being in the outward court, was ordered in, with whom the king consulted what should be done to the man the king delighted to honour; to which Haman gave answer, and was bid to do as he said, Esther 6:4, which he did, but went home after it confounded and sorrowful, and told his mournful case to his wife and friends, who plainly foresaw his downfall, Esther 6:11.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Es 6:1-14.
Es 6:1-14.
AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE.
1. the king . . . commanded to bring the book of records of the chronicles--In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.
On that night could not the king sleep - The Targum says the king had a dream, which was as follows: - "And the king saw one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honor the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride."
The records of the chronicles - It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years' labor, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished a.d. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.
On that night could not the king sleep,.... The night after he had been at Esther's banquet, which it might be thought would rather have caused sleep; and therefore Jarchi calls it a miracle; and no doubt it was owing to the overruling providence of God, and not to anxious thoughts about his neglect of Esther so long, nor what should be her request to him, nor jealousy of any amorous intrigue with Haman, nor of any conspiracy of theirs against his life:
and he commanded to bring the book of records of the chronicles; the diaries or journal, in which memorable facts were recorded; this he did to divert himself, and pass away time; though here also the providence of God was specially concerned; for otherwise he might have sent for any of his wives and concubines, or singing men and women, to have diverted him:
and they were read before the king; until the morning, until it was time to rise, as appears by what follows.
Ahasuerus’s sleep being taken from him, he commands the chronicles to be read, Esther 6:1. And reading of Mordecai’s discovery of the plot against his life, asks what honour had been done to him, Esther 6:2,3. Haman coming to the king to have Mordecai hanged, unawares gives counsel to honour him, Esther 6:4-11. Haman telling his friends what had befallen him, is foretold of his final ruin, Esther 6:12,13. He is called to Esther’s banquet, Esther 6:14.
How vain are all the contrivances and endeavours of this foolish, impotent man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his dispose, and can by such trivial accidents (as they are accounted) change their minds, and produce such momentous and terrible effects! The king’s mind being troubled, He knew not how, nor why,
he commanded to bring the book of records of the chronicles; he chooseth this for a divertisement, God putting this thought and inclination to him, for otherwise he might have diverted himself, as he used to do at other times, with his wives or concubines, or voices and instruments of music, which was far more agreeable to his temper.
And they were read before the king until the morning, when he intended to rise out of his bed.
Verse 1. - The book of records of the chronicles. Compare Esther 2:23, where the title is given more briefly, as "the book of the chronicles." See also Esther 10:2. The character of the book has been already explained (see comment on Esther 2:23). They were read. Either because the king could not read himself ('Ancient Monarchies,' vol. 4. p. 184), or because the sound of a man's voice might (it was thought) induce drowsiness.
It is a very surprising scene that opens in this chapter. Haman, when he hoped to be Mordecai's judge, was made his page, to his great confusion and mortification; and thus way was made for the defeat of Haman's plot and the deliverance of the Jews. I. The providence of God recommends Mordecai in the night to the king's favour, Es 6:1-3. II. Haman, who came to incense the king against him, is employed as an instrument of the king's favour to him, Es 6:4-11. III. From this his friends read him his doom, which is executed in the next chapter, Es 6:12-14. And now it appears that Esther's intercession for her people was happily adjourned, De die in diem—from day to day.