1 וַיְהִיH1961 בִּימֵיH3117 אֲחַשְׁוֵרוֹשׁH325 הוּאH1931 אֲחַשְׁוֵרוֹשׁH325 הַמֹּלֵךְH4427 מֵהֹדּוּH1912 וְעַדH5704 כּוּשׁH3568 שֶׁבַעH7651 וְעֶשְׂרִיםH6242 וּמֵאָהH3967 מְדִינָֽהH4082
2 בַּיָּמִיםH3117 הָהֵםH1992 כְּשֶׁבֶתH7675 הַמֶּלֶךְH4428 אֲחַשְׁוֵרוֹשׁH325 עַלH5921 כִּסֵּאH3678 מַלְכוּתוֹH4438 אֲשֶׁרH834 בְּשׁוּשַׁןH7800 הַבִּירָֽהH1002
3 בִּשְׁנַתH8141 שָׁלוֹשׁH7969 לְמָלְכוֹH4427 עָשָׂהH6213 מִשְׁתֶּהH4960 לְכָלH3605 שָׂרָיוH8269 וַעֲבָדָיוH5650 חֵילH2426 פָּרַסH6539 וּמָדַיH4074 הַֽפַּרְתְּמִיםH6579 וְשָׂרֵיH8269 הַמְּדִינוֹתH4082 לְפָנָֽיוH6440
4 בְּהַרְאֹתוֹH7200 אֶתH853 עֹשֶׁרH6239 כְּבוֹדH3519 מַלְכוּתוֹH4438 וְאֶתH853 יְקָרH3366 תִּפְאֶרֶתH8597 גְּדוּלָּתוֹH1420 יָמִיםH3117 רַבִּיםH7227 שְׁמוֹנִיםH8084 וּמְאַתH3967 יֽוֹםH3117
5 וּבִמְלוֹאתH4390 הַיָּמִיםH3117 הָאֵלֶּהH428 עָשָׂהH6213 הַמֶּלֶךְH4428 לְכָלH3605 הָעָםH5971 הַנִּמְצְאִיםH4672 בְּשׁוּשַׁןH7800 הַבִּירָהH1002 לְמִגָּדוֹלH1419 וְעַדH5704 קָטָןH6996 מִשְׁתֶּהH4960 שִׁבְעַתH7651 יָמִיםH3117 בַּחֲצַרH2691 גִּנַּתH1594 בִּיתַןH1055 הַמֶּֽלֶךְH4428
6 חוּרH2353 כַּרְפַּסH3768 וּתְכֵלֶתH8504 אָחוּזH270 בְּחַבְלֵיH2256 בוּץH948 וְאַרְגָּמָןH713 עַלH5921 גְּלִילֵיH1550 כֶסֶףH3701 וְעַמּוּדֵיH5982 שֵׁשׁH8336 מִטּוֹתH4296 זָהָבH2091 וָכֶסֶףH3701 עַלH5921 רִֽצְפַתH7531 בַּהַטH923 וָשֵׁשׁH8336 וְדַרH1858 וְסֹחָֽרֶתH5508
7 וְהַשְׁקוֹתH8248 בִּכְלֵיH3627 זָהָבH2091 וְכֵלִיםH3627 מִכֵּלִיםH3627 שׁוֹנִיםH8138 וְיֵיןH3196 מַלְכוּתH4438 רָבH7227 כְּיַדH3027 הַמֶּֽלֶךְH4428
8 וְהַשְּׁתִיָּהH8360 כַדָּתH1881 אֵיןH369 אֹנֵסH597 כִּיH3588 כֵןH3651 יִסַּדH3245 הַמֶּלֶךְH4428 עַלH5921 כָּלH3605 רַבH7227 בֵּיתוֹH1004 לַעֲשׂוֹתH6213 כִּרְצוֹןH7522 אִישׁH376 וָאִֽישׁH376
9 גַּםH1571 וַשְׁתִּיH2060 הַמַּלְכָּהH4436 עָשְׂתָהH6213 מִשְׁתֵּהH4960 נָשִׁיםH802 בֵּיתH1004 הַמַּלְכוּתH4438 אֲשֶׁרH834 לַמֶּלֶךְH4428 אֲחַשְׁוֵרֽוֹשׁH325
10 בַּיּוֹםH3117 הַשְּׁבִיעִיH7637 כְּטוֹבH2896 לֵבH3820 הַמֶּלֶךְH4428 בַּיָּיִןH3196 אָמַרH559 לִמְהוּמָןH4104 בִּזְּתָאH968 חַרְבוֹנָאH2726 בִּגְתָאH903 וַאֲבַגְתָאH5 זֵתַרH2242 וְכַרְכַּסH3752 שִׁבְעַתH7651 הַסָּרִיסִיםH5631 הַמְשָׁרְתִיםH8334 אֶתH854 פְּנֵיH6440 הַמֶּלֶךְH4428 אֲחַשְׁוֵרֽוֹשׁH325
11 לְהָבִיאH935 אֶתH853 וַשְׁתִּיH2060 הַמַּלְכָּהH4436 לִפְנֵיH6440 הַמֶּלֶךְH4428 בְּכֶתֶרH3804 מַלְכוּתH4438 לְהַרְאוֹתH7200 הָֽעַמִּיםH5971 וְהַשָּׂרִיםH8269 אֶתH853 יָפְיָהּH3308 כִּֽיH3588 טוֹבַתH2896 מַרְאֶהH4758 הִֽיאH1931
12 וַתְּמָאֵןH3985 הַמַּלְכָּהH4436 וַשְׁתִּיH2060 לָבוֹאH935 בִּדְבַרH1697 הַמֶּלֶךְH4428 אֲשֶׁרH834 בְּיַדH3027 הַסָּרִיסִיםH5631 וַיִּקְצֹףH7107 הַמֶּלֶךְH4428 מְאֹדH3966 וַחֲמָתוֹH2534 בָּעֲרָהH1197 בֽוֹH0
13 וַיֹּאמֶרH559 הַמֶּלֶךְH4428 לַחֲכָמִיםH2450 יֹדְעֵיH3045 הָֽעִתִּיםH6256 כִּיH3588 כֵןH3651 דְּבַרH1697 הַמֶּלֶךְH4428 לִפְנֵיH6440 כָּלH3605 יֹדְעֵיH3045 דָּתH1881 וָדִֽיןH1779
14 וְהַקָּרֹבH7138 אֵלָיוH413 כַּרְשְׁנָאH3771 שֵׁתָרH8369 אַדְמָתָאH133 תַרְשִׁישׁH8659 מֶרֶסH4825 מַרְסְנָאH4826 מְמוּכָןH4462 שִׁבְעַתH7651 שָׂרֵיH8269 פָּרַסH6539 וּמָדַיH4074 רֹאֵיH7200 פְּנֵיH6440 הַמֶּלֶךְH4428 הַיֹּשְׁבִיםH3427 רִאשֹׁנָהH7223 בַּמַּלְכֽוּתH4438
15 כְּדָתH1881 מַֽהH4100 לַּעֲשׂוֹתH6213 בַּמַּלְכָּהH4436 וַשְׁתִּיH2060 עַלH5921 אֲשֶׁרH834 לֹֽאH3808 עָשְׂתָהH6213 אֶֽתH853 מַאֲמַרH3982 הַמֶּלֶךְH4428 אֲחַשְׁוֵרוֹשׁH325 בְּיַדH3027 הַסָּרִיסִֽיםH5631
16 וַיֹּאמֶרH559 מומכןH4462 מְמוּכָןH4462 לִפְנֵיH6440 הַמֶּלֶךְH4428 וְהַשָּׂרִיםH8269 לֹאH3808 עַלH5921 הַמֶּלֶךְH4428 לְבַדּוֹH905 עָוְתָהH5753 וַשְׁתִּיH2060 הַמַּלְכָּהH4436 כִּיH3588 עַלH5921 כָּלH3605 הַשָּׂרִיםH8269 וְעַלH5921 כָּלH3605 הָעַמִּיםH5971 אֲשֶׁרH834 בְּכָלH3605 מְדִינוֹתH4082 הַמֶּלֶךְH4428 אֲחַשְׁוֵרֽוֹשׁH325
17 כִּֽיH3588 יֵצֵאH3318 דְבַרH1697 הַמַּלְכָּהH4436 עַלH5921 כָּלH3605 הַנָּשִׁיםH802 לְהַבְזוֹתH959 בַּעְלֵיהֶןH1167 בְּעֵינֵיהֶןH5869 בְּאָמְרָםH559 הַמֶּלֶךְH4428 אֲחַשְׁוֵרוֹשׁH325 אָמַרH559 לְהָבִיאH935 אֶתH853 וַשְׁתִּיH2060 הַמַּלְכָּהH4436 לְפָנָיוH6440 וְלֹאH3808 בָֽאָהH935
18 וְֽהַיּוֹםH3117 הַזֶּהH2088 תֹּאמַרְנָהH559 שָׂרוֹתH8282 פָּֽרַסH6539 וּמָדַיH4074 אֲשֶׁרH834 שָֽׁמְעוּH8085 אֶתH853 דְּבַרH1697 הַמַּלְכָּהH4436 לְכֹלH3605 שָׂרֵיH8269 הַמֶּלֶךְH4428 וּכְדַיH1767 בִּזָּיוֹןH963 וָקָֽצֶףH7110
19 אִםH518 עַלH5921 הַמֶּלֶךְH4428 טוֹבH2895 יֵצֵאH3318 דְבַרH1697 מַלְכוּתH4438 מִלְּפָנָיוH6440 וְיִכָּתֵבH3789 בְּדָתֵיH1881 פָֽרַסH6539 וּמָדַיH4074 וְלֹאH3808 יַעֲבוֹרH5674 אֲשֶׁרH834 לֹֽאH3808 תָבוֹאH935 וַשְׁתִּיH2060 לִפְנֵיH6440 הַמֶּלֶךְH4428 אֲחַשְׁוֵרוֹשׁH325 וּמַלְכוּתָהּH4438 יִתֵּןH5414 הַמֶּלֶךְH4428 לִרְעוּתָהּH7468 הַטּוֹבָהH2896 מִמֶּֽנָּהH4480
20 וְנִשְׁמַעH8085 פִּתְגָםH6599 הַמֶּלֶךְH4428 אֲשֶֽׁרH834 יַעֲשֶׂהH6213 בְּכָלH3605 מַלְכוּתוֹH4438 כִּיH3588 רַבָּהH7227 הִיאH1931 וְכָלH3605 הַנָּשִׁיםH802 יִתְּנוּH5414 יְקָרH3366 לְבַעְלֵיהֶןH1167 לְמִגָּדוֹלH1419 וְעַדH5704 קָטָֽןH6996
21 וַיִּיטַבH3190 הַדָּבָרH1697 בְּעֵינֵיH5869 הַמֶּלֶךְH4428 וְהַשָּׂרִיםH8269 וַיַּעַשׂH6213 הַמֶּלֶךְH4428 כִּדְבַרH1697 מְמוּכָֽןH4462
22 וַיִּשְׁלַחH7971 סְפָרִיםH5612 אֶלH413 כָּלH3605 מְדִינוֹתH4082 הַמֶּלֶךְH4428 אֶלH413 מְדִינָהH4082 וּמְדִינָהH4082 כִּכְתָבָהּH3791 וְאֶלH413 עַםH5971 וָעָםH5971 כִּלְשׁוֹנוֹH3956 לִהְיוֹתH1961 כָּלH3605 אִישׁH376 שֹׂרֵרH8323 בְּבֵיתוֹH1004 וּמְדַבֵּרH1696 כִּלְשׁוֹןH3956 עַמּֽוֹH5971
Matthew Henry - Complete Commentary 1 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 (
Esth 2:5,
Esth 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 (
Ezra 4:6,
Ezra 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, Esth 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, Esth 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 (
Ezra 6:8,
Ezra 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, Esth 1:3,
Esth 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, Esth 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,
Esth 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 (
Esth 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, Esth 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.
10 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,
Esth 1:10,
Esth 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 (
Esth 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, Esth 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 (
Esth 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, Esth 1:13,
Esth 1:14. In the multitude of such counsellors there is safety. Now here is,
1. The question proposed to this cabinet-council (
Esth 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, Prov 19:13;
Prov 27:15; and see
Prov 21:9;
Prov 25:24. When wives
despise their husbands, whom they ought to
reverence (
Ephes 5:33), and contend for
dominion over those to whom they ought to be in
subjection (
1Pet 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,
Esth 1:16-
Esth 1:18. (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,
Esth 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 (
Esth 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 (
Esth 1:21,
Esth 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.