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 with the empire of the times.” Such a verdict is justified neither by the circumstance, that the Jews, who reject Christ's redemption, understand and over-estimate this book in a carnal manner, nor by the fact, that the name of God does not once occur therein. With respect to the first point, the book itself is not to blame for being misused by Jews who have not accepted the redemption which is by Christ, to nourish a fanatical hatred of all Gentiles. Even if Esther and Mordochai were filled with a spirit of revenge toward the Gentiles, no reproach could in consequence be cast on the book of Esther, which neither praises nor recommends their actions or behaviour, but simply relates what took place without blame or approval. But neither are the accusations raised against Esther and Mordochai founded in truth. The means they took for the deliverance and preservation of their people were in accordance with the circumstances stated. For if the edict promulgated by Haman, and commanding the extermination of the Jews, could not, according to the prevailing law of the Medo-Persians, be repealed, there was no other means left to Mordochai for the preservation of his countrymen from the destruction that threatened them, than the issue of a counter-edict permitting the Jews to fight for their lives against all enemies who should attack them, and conceding to them the same rights against their foes as had been granted to the latter against the Jews by the edict of Haman. The bloodshed which might and must ensue would be the fault neither of Mordochai nor Esther, but of Haman alone. And though Mordochai had irritated the haughty Haman by refusing him adoration, yet no Jew who was faithful to the commands of his God could render to a man that honour and adoration which are due to the Lord only. Besides, even if the offence of which he was thereby guilty against Haman might have incited the latter to punish him individually, it could offer no excuse for the massacre of the entire Jewish nation. As for the second point, viz., the non-mention of the name of God in this book, we have already remarked, 3, that this omission is not caused by a lack of devoutness of reverence, the narrative itself