E
S T H E R
CHAP. I.
Several
things in this chapter itself are very instructive and of great use; but the
design of recording the story of it is to show how way was made for Esther to
the crown, in order to her being instrumental to defeat Haman's plot, and this
long before the plot was laid, that we may observe and admire the foresight
and vast reaches of Providence. "Known unto God are all his works"
before-hand. Ahasuerus the king, I. In his height feasts all his great men,
ver. 1-9. II. In his heat he divorces his queen, because she would not come to
him when he sent for her, ver. 10-22. This shows how God serves his own
purposes even by the sins and follies of men, which he would not permit if he
know not how to bring good out of them.
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The
Feast of Ahasuerus.
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B.
C. 519.
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1 Now it came to pass in the days of Ahasuerus,
(this is Ahasuerus which reigned, from India even unto Ethiopia, over
an hundred and seven and twenty provinces:) 2 That in those
days, when the king Ahasuerus sat on the throne of his kingdom, which was
in Shushan the palace, 3 In the third year of his reign, he made a
feast unto all his princes and his servants; the power of Persia and Media,
the nobles and princes of the provinces, being before him:
4 When he showed the riches of his glorious kingdom and the honour of his
excellent majesty many days, even a hundred and fourscore days.
5 And when these days were expired, the king made a feast unto all the people
that were present in Shushan the palace, both unto great and small, seven
days, in the court of the garden of the king's palace; 6 Where
were white, green, and blue, hangings, fastened with cords of fine
linen and purple to silver rings and pillars of marble: the beds were of
gold and silver, upon a pavement of red, and blue, and white, and black,
marble. 7 And they gave them drink in vessels of gold, (the
vessels being diverse one from another,) and royal wine in abundance,
according to the state of the king. 8 And the drinking was
according to the law; none did compel: for so the king had appointed to all
the officers of his house, that they should do according to every man's
pleasure. 9 Also Vashti the queen made a feast for the women in
the royal house which belonged to king Ahasuerus.
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 (ch. ii. 5, 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 (Ezra iv. 6, 7), after his great-grandfather of the
Medes, Dan. ix. 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. vi. 1); now there were 127, from India to
Ethiopia, v. 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, v. 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 (Ezra vi. 8, vii. 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, v. 3, 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, v. 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, v. 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. v. 3, 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 (v. 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.
ii. 15, 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. v. 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, v. 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.
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Vashti's
Refusal to Appear; Vashti Divorced.
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B.
C. 519.
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10 On the seventh day, when the heart of the
king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and
Abagtha, Zethar, and Carcas, the seven chamberlains that served in the
presence of Ahasuerus the king, 11 To bring Vashti the queen
before the king with the crown royal, to show the people and the princes her
beauty: for she was fair to look on. 12 But the queen
Vashti refused to come at the king's commandment by his chamberlains:
therefore was the king very wroth, and his anger burned in him. 13
Then the king said to the wise men, which knew the times, (for so was
the king's manner toward all that knew law and judgment: 14 And
the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres,
Marsena, and Memucan, the seven princes of Persia and Media, which saw
the king's face, and which sat the first in the kingdom;)
15 What shall we do unto the queen Vashti according to law, because she hath
not performed the commandment of the king Ahasuerus by the chamberlains?
16 And Memucan answered before the king and the princes, Vashti the queen hath
not done wrong to the king only, but also to all the princes, and to all the
people that are in all the provinces of the king Ahasuerus.
17 For this deed of the queen shall come abroad unto all women, so that
they shall despise their husbands in their eyes, when it shall be reported,
The king Ahasuerus commanded Vashti the queen to be brought in before him, but
she came not. 18 Likewise shall the ladies of Persia and
Media say this day unto all the king's princes, which have heard of the deed
of the queen. Thus shall there arise too much contempt and wrath.
19 If it please the king, let there go a royal commandment from him, and let
it be written among the laws of the Persians and the Medes, that it be not
altered, That Vashti come no more before king Ahasuerus; and let the king give
her royal estate unto another that is better than she. 20 And when
the king's decree which he shall make shall be published throughout all his
empire, (for it is great,) all the wives shall give to their husbands honour,
both to great and small. 21 And the saying pleased the king and
the princes; and the king did according to the word of Memucan: 22
For he sent letters into all the king's provinces, into every province
according to the writing thereof, and to every people after their language,
that every man should bear rule in his own house, and that it should be
published according to the language of every people.
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, v. 10, 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. xx. 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
(v. 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, v.
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 (v. 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, v. 13, 14. In the multitude of such
counsellors there is safety. Now here is,
1. The question proposed to this cabinet-council (v. 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, Prov. xix. 13; xxvii. 15; and see Prov. xxi. 9; xxv. 24. When
wives despise their husbands, whom they ought to reverence (Eph.
v. 33), and contend for dominion over those to whom they ought to be in
subjection (1 Pet. iii. 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, v. 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, v. 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 (v. 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 (v. 21, 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.
Contents
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