Text -- Esther 1:10-22 (NET)

Queen Vashti is Removed from Her Royal Position

1:10 On the seventh day, as King Ahasuerus was feeling the effects of the wine, he ordered Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs who attended him, 1:11 to bring Queen Vashti into the king’s presence wearing her royal high turban. He wanted to show the people and the officials her beauty, for she was very attractive. 1:12 But Queen Vashti refused to come at the king’s bidding conveyed through the eunuchs. Then the king became extremely angry, and his rage consumed him. 1:13 The king then inquired of the wise men who were discerners of the times– for it was the royal custom to confer with all those who were proficient in laws and legalities. 1:14 Those who were closest to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan. These men were the seven officials of Persia and Media who saw the king on a regular basis and had the most prominent offices in the kingdom. 1:15 The king asked, “By law, what should be done to Queen Vashti in light of the fact that she has not obeyed the instructions of King Ahasuerus conveyed through the eunuchs?” 1:16 Memucan then replied to the king and the officials, “The wrong of Queen Vashti is not against the king alone, but against all the officials and all the people who are throughout all the provinces of King Ahasuerus. 1:17 For the matter concerning the queen will spread to all the women, leading them to treat their husbands with contempt, saying, ‘When King Ahasuerus gave orders to bring Queen Vashti into his presence, she would not come.’ 1:18 And this very day the noble ladies of Persia and Media who have heard the matter concerning the queen will respond in the same way to all the royal officials, and there will be more than enough contempt and anger! 1:19 If the king is so inclined, let a royal edict go forth from him, and let it be written in the laws of Persia and Media that cannot be repealed, that Vashti may not come into the presence of King Ahasuerus, and let the king convey her royalty to another who is more deserving than she. 1:20 And let the king’s decision which he will enact be disseminated throughout all his kingdom, vast though it is. Then all the women will give honor to their husbands, from the most prominent to the lowly.” 1:21 The matter seemed appropriate to the king and the officials. So the king acted on the advice of Memucan. 1:22 He sent letters throughout all the royal provinces, to each province according to its own script and to each people according to its own language, that every man should be ruling his family and should be speaking the language of his own people.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Est 1:12

Being favoured in this refusal by the law of Persia, which was to keep mens wives, and especially queens, from the view of other men.

Wesley: Est 1:13

The histories of former times, what princes have done in such cases as this was.

Wesley: Est 1:14

Who had constant freedom of access to the king, and familiar converse with him: which is thus expressed, because the Persian kings were very seldom seen by their subjects.

Wesley: Est 1:14

Who were his chief counsellors and officers.

Wesley: Est 1:18

Contempt in the wives, and thereupon wrath in the husbands; and consequently strife in families.

JFB: Est 1:10-12

As the feast days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of revelry.

JFB: Est 1:10-12

These were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to make an indecent exposure of herself before a company of drunken revellers, was becoming both the modesty of her sex and her rank as queen; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze. Had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honor, as well as hers, was consulted by her dignified conduct.

JFB: Est 1:13-19

These were probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in Est 1:14 were the "seven counsellors" (compare Ezr 7:14) who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring affront. Alarm for the consequences that might ensue to each of them in his own household next seized on their minds; and the sounds of bacchanalian revelry were hushed into deep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counsellors were too intoxicated or obsequious to oppose the courtly advice of Memucan was unanimously resolved, with a wise regard to the public interests of the nation, that the punishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire.

Clarke: Est 1:10

He commanded Mehuman - All these are doubtless Persian names; but so disguised by passing through a Hebrew medium, that some of them can scarcely be known. Mehuman signifies a stranger or guest

We shall find other names and words in this book, the Persian etymology of which may be easily traced.

Clarke: Est 1:11

To bring Vashti the queen - The Targum adds naked

Clarke: Est 1:11

For she was fair to look on - Hence she had her name Vashti , which signifies beautiful. See Est 1:9.

Clarke: Est 1:12

Vashti refused to come - And much should she be commended for it. What woman, possessing even a common share of prudence and modesty, could consent to expose herself to the view of such a group of drunken Bacchanalians? Her courage was equal to her modesty: she would resist the royal mandate, rather than violate the rules of chaste decorum

Her contempt of worldly grandeur, when brought in competition with what every modest woman holds dear and sacred, is worthy of observation. She well knew that this act of disobedience would cost her her crown, if not her life also: but she was regardless of both, as she conceived her virtue and honor were at stake

Her humility was greatly evidenced in this refusal. She was beautiful; and might have shown herself to great advantage, and have had a fine opportunity of gratifying her vanity, if she had any: but she refused to come

Hail, noble woman! be thou a pattern to all thy sex on every similar occasion! Surely, every thing considered, we have few women like Vashti; for some of the highest of the land will dress and deck themselves with the utmost splendor, even to the selvedge of their fortunes, to exhibit themselves at balls, plays, galas, operas, and public assemblies of all kinds, (nearly half naked), that they may be seen and admired of men, and even, to the endless reproach and broad suspicion of their honor and chastity, figure away in masquerades! Vashti must be considered at the top of her sex: -

Rara avis in terris, nigroque simillima cygno

A black swan is not half so rare a bird.

Clarke: Est 1:13

To the wise men - Probably the lawyers.

Clarke: Est 1:14

And the next unto him - the seven princes - Probably, the privy counsellors of the king. Which saw the king’ s face - were at all times admitted to the royal presence.

Clarke: Est 1:16

Vashti - hath not done wrong to the king only - This reasoning or arguing was inconsequent and false. Vashti had not generally disobeyed the king, therefore she could be no precedent for the general conduct of the Persian women. She disobeyed only in one particular; and this, to serve a purpose, Memucan draws into a general consequence; and the rest came to the conclusion which he drew, being either too drunk to be able to discern right from wrong, or too intent on reducing the women to a state of vassalage, to neglect the present favorable opportunity.

Clarke: Est 1:18

The ladies of Persia - שרות saroth , the princesses; but the meaning is very well expressed by our term ladies.

Clarke: Est 1:19

That it be not altered - Let it be inserted among the permanent laws, and made a part of the constitution of the empire. Perhaps the Persians affected such a degree of wisdom in the construction of their laws, that they never could be amended, and should never be repeated. And this we may understand to be the ground of the saying, The laws of the Medes and Persians, that change not.

Clarke: Est 1:22

That every man should bear rule in his own house - Both God’ s law and common sense taught this from the foundation of the world. And is it possible that this did not obtain in the Persian empire, previously to this edict? The twentieth verse has another clause, That all wives shall give to their husbands honor, both to great and small. This also was universally understood. This law did nothing. I suppose the parade of enactment was only made to deprive honest Vashti of her crown. The Targum adds, "That each woman should speak the language of her husband."If she were even a foreigner, she should be obliged to learn and speak the language of the king. Perhaps there might be some common sense in this, as it would oblige the foreigner to devote much time to study and improvement; and, consequently, to make her a better woman, and a better wife. But there is no proof that this was a part of the decree. But there are so many additions to this book in the principal versions, that we know not what might have made a part of it originally.

Defender: Est 1:12

The "chamberlains" were eunuchs in charge of the king's harem. Each woman in the harem was actually married to the king; they were more than simply concubines. One - in this case, the beautiful Vashti - was considered the primary wife and recognized as the queen, from whom one son would inherit the kingdom. This son probably was Artaxerxes, who was the emperor under whom Ezra and Nehemiah served. Artaxerxes thus became a stepson of Esther (Xerxes died about thirteen years after Esther became queen). Vashti's refusal to display herself before a drunken crowd of government officials was an act of illegal disobedience to her husband, yet it was an act of moral courage before her Creator."

Defender: Est 1:13

These "wise men" were probably astrologers, expert practitioners of the ancient pagan art which professed ability to forecast the future by the positions and motions of the stars. It is believed that the great feast described in this chapter was probably in preparation for the projected invasion of Greece. It is noteworthy that the counsel of the supposed wise men who "knew the times" did not warn Ahasuerus (that is, Xerxes) against launching this project which would prove so disastrous for the Persians. They were, however, very positive about advising him to reassert male sovereignty in the home."

Defender: Est 1:19

The Persians considered their laws to be so perfect - an opinion probably justified in most cases - that once enacted, they could be neither repealed nor revised. Vashti thus lost her position as queen, but was presumably still in the harem (Dan 6:13)."

TSK: Est 1:10

the heart : Gen 43:34; Jdg 16:25; 1Sa 25:36, 1Sa 25:37; 2Sa 13:28; Pro 20:1; Ecc 7:2-4; Ecc 10:19; Eph 5:18, Eph 5:19

Harbona : Est 7:9, Harbonah

chamberlains : or, eunuchs, Dan 1:3-5, Dan 1:18, Dan 1:19

TSK: Est 1:11

Vashti : Pro 16:9, Pro 23:29-33; Mar 6:21, Mar 6:22

fair to look on : Heb. good of countenance, 1Sa 25:3; 2Sa 14:25; Pro 31:30

TSK: Est 1:12

the queen : This refusal of Vashti’ s, to expose herself to the view of such a group of drunken Bacchanalians, was highly praiseworthy, and became the dignity of her rank and the modesty of her sex.

refused : Gen 3:16; Eph 5:22, Eph 5:24; 1Pe 3:1

by his chamberlains : Heb. which was by the hand of his eunuchs

was the king : Pro 19:12, Pro 20:2; Dan 2:12, Dan 3:13, Dan 3:19; Nah 1:6; Rev 6:16, Rev 6:17

burned : Exo 32:19, Exo 32:22; Deu 29:20; Psa 74:1, Psa 79:5

TSK: Est 1:13

the wise : Jer 10:7; Dan 2:2, Dan 2:12, Dan 2:27, Dan 4:6, Dan 4:7, Dan 5:7; Mat 2:1

knew : 1Ch 12:32; Mat 16:3

TSK: Est 1:14

the seven : Ezr 7:14

saw : 2Ki 25:19; Mat 18:10; Rev 22:4

TSK: Est 1:15

What shall we do : Heb. What to do, Est 6:6

TSK: Est 1:16

Vashti : This reasoning was inconsequent and false. Vashti had not generally disobeyed the king, therefore she could be no precedent for the general conduct of the Persian women. She disobeyed only in one particular; and this, to serve a purpose, Memucan draws into a general consequence, and the rest came into the conclusion, being either too intoxicated to be able to discern right from wrong, or too intent on reducing women to a state of vassalage, to neglect the present favourable opportunity.

done wrong : Act 18:14, Act 25:10; 1Co 6:7, 1Co 6:8

TSK: Est 1:17

despise : 2Sa 6:16; Eph 5:33

TSK: Est 1:18

the ladies : Saroth , the princesses, but the meaning is well expressed by our term ladies. Jdg 5:29; 1Ki 11:3

TSK: Est 1:19

it please the king : Heb. it be good with the king, Est 1:21, Est 3:9, Est 8:5

from him : Heb. from before him

it be not altered : Heb. it pass not away, Est 8:8; Dan 6:8-15, Dan 6:17; Let it be inserted among the permanent laws, and be made a part of the constitution of the empire. The Persians seem to have affected such a degree of wisdom in the construction of their laws, that they never could be amended, and should never be repealed; and this formed the ground of the saying, ""The laws of the Medes and Persians that change not."

another : Heb. her companion

that is better : 1Sa 15:28; 1Ki 3:28

TSK: Est 1:20

throughout : Deu 17:13, Deu 21:21

all the wives : Eph 5:33; Col 3:18; 1Pe 3:1-7

TSK: Est 1:21

pleased the king : Heb. was good in the eyes of the king, Est 1:19, Est 2:4; Gen 41:37

TSK: Est 1:22

into every province : Est 3:12, Est 8:9; Dan 3:29, Dan 4:1

that every man : Both the law of God and common sense taught this from the foundation of the world; and this parade of enactment was only to deprive Vashti of her crown. Eph 5:22-24; 1Ti 2:12; Tit 2:4, Tit 2:5

it should : etc. Heb. one should publish it according to the language of his country, Est 3:12

according : Luk 16:8; Act 2:5-11; 1Co 14:19, 1Co 14:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 1:11

To bring Vashti the queen - This command, though contrary to Persian customs, is not out of harmony with the character of Xerxes; and is evidently related as something strange and unusual. Otherwise, the queen would not have refused to come.

Barnes: Est 1:13

Wise men ... - Not "astrologers,"who were unknown in Persia; but rather men of practical wisdom, who knew the facts and customs of former times.

For so was the king’ s manner - Some render it: "for so was the king’ s business laid before all that knew law ..."

Barnes: Est 1:14

In Marsena we may perhaps recognize the famous Mardonius, and in Admatha, Xerxes’ uncle, Artabanus.

The seven princes - There were seven families of the first rank in Persia, from which alone the king could take his wives. Their chiefs were entitled to have free access to the monarch’ s person. See the margin reference note.

Barnes: Est 1:18

Translate it: "Likewise shall the princesses of Persia and Media, which have heard of the deed of the queen, say this day unto all the king’ s princes."

Barnes: Est 1:19

That it be not altered - Compare the margin reference. This was the theory. Practically, the monarch, if he chose, could always dispense with the law. It was therefore quite within his power to restore Vashti to her queenly dignity notwithstanding the present decree, if he so pleased.

Barnes: Est 1:22

He sent letters - The Persian system of posts incidentally noticed in the present book Est 3:12-15; Est 8:9-14, is in entire harmony with the accounts of Herodotus and Xenophon.

Into every province according to the writing thereof - The practice of the Persians to address proclamations to the subject-nations in their own speech, and not merely in the language of the conqueror, is illustrated by the bilingual and trilingual inscriptions of the Achaemenian monarchs, from Cyrus to Artaxerxes Ochus, each inscription being of the nature of a proclamation.

The decree was not unnecessary. The undue influence of women in domestic, and even in public, matters is a feature of the ancient Persian monarchy. Atossa completely ruled Darius. Xerxes himself was, in his later years, shamefully subject to Amestris. The example of the court would naturally infect the people. The decree therefore would be a protest, even if ineffectual, against a real and growing evil.

And that it should be published ... - Render it: "and speak the language of his own people;"in the sense that the wife’ s language, if different from her husband’ s, should in no case be allowed to prevail in the household.

Poole: Est 1:10

Chamberlains or eunuchs ; which were much in use and in favour in the eastern courts, and particularly with the Persian emperors, as ancient histories inform us.

Poole: Est 1:12

Vashti refused to come being favoured in this refusal by the laws and customs of Persia, which was to keep men’ s wives, and especially queens, as much as might be from the view of other men.

Poole: Est 1:13

Which knew the times either,

1. The histories of former times, what princes have done in such cases as this was. Or,

2. Things done or to be done in time; what was just and fit to be done, or what was the law and judgment in these cases, as the following words explain it, and how and when things were to be done. See Poole "1Ch 12:32" . Times are oft put in Scripture and other authors for the things done in them, by a common figure called a metonymy of the adjunct.

So was the king’ s manner to wit, to consult with them in all matters of moment.

Poole: Est 1:14

Which saw the king’ s face which had constant freedom of access to the king, and familiar converse with him; which is thus expressed, because the Persian kings were very seldom seen by their subjects.

Which sat the first in the kingdom which were his chief counsellors and officers, and had the precedency from all others.

Poole: Est 1:16

Memucan though last named, spake first, either because the king first asked him; or because he was the chief of them all, either in dignity or in reputation; or because it then was, as now it is in many places, the custom for the youngest counsellors or judges to deliver their opinion first.

To all the people by giving them an example and encouragement to contemn and disobey their husbands. It is a crime of a high nature, and therefore deserves an exemplary punishment.

Poole: Est 1:18

Contempt in the wives, and thereupon wrath in the husbands; and consequently strife in families; which may produce great and general mischiefs.

Poole: Est 1:19

If it please the king which this cunning politician knew it would do.

That it be not altered which caution was necessary for his own security; for if the queen should recover her state and the king’ s favour, he was most likely to fall into his displeasure.

Poole: Est 1:21

The saying pleased the king and the princes partly because their own authority and interest was concerned in it; and especially by the singular providence of God, who designed to bring about his own great work by this small occasion.

Poole: Est 1:22

That all sorts of persons, not men only, (who by study or travel many times understand divers languages,) but the women also, might understand it, and therefore be inexcusable if they did not comply with it; for which end it was not only written in each language, for that writing might come but to few hands, but moreover it was published in the several cities and towns by such persons as used to publish the king’ s edicts. Others, that he should speak in the language of his own people , i.e. that men should not, in compliance with their wives, who were oft of other nations and languages, inure themselves to it, and bring their wives’ language into the family; but that men should use their own proper language, and cause their wives and children to use it; this being one sign of dominion, and therefore frequent after this time among the Greeks and Romans, who, together with their victorious arms, brought in their language into other countries, and in a great measure imposed it upon them.

Haydock: Est 1:10

Wine. From the king's excess, and the haughtiness of Vasthi, God took occasion to advance Esther, and to deliver his people. (Calmet) ---

Mauman. Septuagint, "Aman." (Tirinus) ---

But the names vary. The Persians seem to have had a predilection for the number seven, ver. 14. (Calmet) Greek, "the seven eunuchs, ministers (deacons) of Artaxerxes."

Haydock: Est 1:11

Head. But without any other covering. (Chaldean) Sulpitius entertained perhaps the same idea. Stulto rege consultior, pudens, virorum oculis spectaculum corporis præbere jussa, abnuit. (Haydock) ---

Some Greek copies assert, very improbably, (Calmet) that she was sent for "to be crowned queen." ---

Beautiful. "The Persian ladies were noted for beauty," (Ammian) insomuch that Alexander called them eye-sores, oculorum dolores. (Curtius) ---

Only prostitutes appeared publicly at feasts. (Macrobius vii. 1.) (St. Ambrose, de Elia. i. 15.) ---

In effect, Vasthi's refusal conformable to the laws of the country. (Josephus) (Plutarch in Themist.) ---

Her offence consisted, therefore, rather in her haughty carriage or words. (Haydock) ---

For the proposal was neither decent nor safe for the king, (Grotius) as the history of Candaules shews. (Herodotus i.) (Not. Var. in Sulpitius)

Haydock: Est 1:12

Fury. This is the usual consequences of excess. (Worthington)

Haydock: Est 1:13

According. Hebrew, "knew the times, (for so was the king's custom with those who knew law and judgment.) And the next," &c. (Haydock) ---

These were the magi, more particularly versed in the constitutions of the country. The Persians commonly held their consultations over wine. (Herodotus i. 133.) ---

Septuagint, "and the king said to his friends, Thus has Astin spoken; do therefore, in this affair, law and judgment. Then came forth to him Arkesaios and Saresthaios, and Malesear, the princes of the Persians and Medes, men near the king, and who sat first after the king. (Haydock) ---

The old Vulgate places Mardochæus first. These seven counsellors were perhaps styled the king's relations," (Brisson i. p. 171.) and administered justice; as even the kings referred their causes to them. (Plut. Artax., &c.)

Haydock: Est 1:16

Mamuchan. Old Vulgate, "Mardochæus." Yet the Jews say this was the infamous Aman; and one Greek copy has Bilgaios, (Calmet) and Arabo, "Mouchaios," chap. iii. 1., and xii. 6. He was the youngest, but spoke first, as was sometimes the case.

Haydock: Est 1:18

Wives. Greek turannides, "princesses, or female tyrants." ---

Slight. Septuagint, "dare to slight their husbands. Wherefore if," &c. (Haydock) ---

Just. Hebrew, "enough of contempt and indignation." This may be referred either to the king or to the women's husbands. The example will prove a source of continual quarrels. (Calmet) ---

Brentius approves the decision of this parasite; though St. Ambrose, &c., think that the queen was justified by the laws, which the king had no right to infringe, to gratify his drunken humour, ver. 10. Luther would also wrest this text in favour of adultery, p.ii. Devort. p. 177. (Worthington)

Haydock: Est 1:19

Altered. This regarded the more solemn acts, signed by the counsellors, Daniel vi. 17. (Grotius) ---

Some decrees were neglected or changed, chap. viii. 9., and 1 Esdras iv. 5, 21., and vi. 1. (Calmet)

Haydock: Est 1:21

Counsel. It was very inconclusive; (Menochius) and even supposing the queen were guilty of some indiscretion, the punishment was too severe. (Menochius) (Grotius, v. 11) (Haydock)

Gill: Est 1:10

On the seventh day,.... Of the feast, the last day of it, which the Rabbins, as Jarchi observes, say was the sabbath day, and so the Targum:

when the heart of the king was merry with wine; when he was intoxicated with it, and knew not well what he said or did; and the discourse at table ran upon the beauty of women, as the latter Targum; when the king asserted there were no women so beautiful as those of Babylon, and, as a proof of it, ordered his queen to be brought in:

he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains, that served in the presence of Ahasuerus the king; or "eunuchs", as the word is sometimes rendered; and such persons were made use of in the eastern countries to, wait upon women, and so were proper to be sent on the king's errand to the queen.

Gill: Est 1:11

To bring Vashti the queen before the king,.... Not against her will, or by force; but they were sent to let her know it was the king's pleasure that she should come to him immediately:

with the crown royal; that is, upon her head, to make her look the more grand and majestic:

to show the people and the princes her beauty; for she was fair to look upon; which was not wisely done, neither was it comely nor safe.

Gill: Est 1:12

But the queen refused to came at the king's commandment by his chamberlains,.... Even though he sent by them again, as the Targum; and so says Josephus ^o; which might not purely arise from pride in her, and contempt of him, but because she might conclude he was drunk, and knew not well what he did; and therefore had she come at his command, when he was himself and sober, he might blame her for coming, nay, use her ill for it, and especially if she was to come naked, as say the Jews ^p; and besides, it was contrary to the law of the Persians, as not only Josephus ^q, but Plutarch ^r observes, which suffered not women to be seen in public; and particularly did not allow their wives to be with them at feasts, only their concubines and harlots, with whom they could behave with more indecency; as for their wives, they were kept out of sight, at home ^s; and therefore Vashti might think it an indignity to be treated as an harlot or concubine:

therefore was the king very wroth, and his anger burned in him; which was the more fierce, as he was inflamed with wine.

Gill: Est 1:13

Then the king said to the wise men that knew the times,.... Astrologers, as Aben Ezra, that knew the fit time for doing anything; or that had knowledge of ancient times, historians, well read in history, and knew things that had happened similar to this:

for so was the king's manner towards all that knew law and judgment; it was customary with him in any case of difficulty to have the opinion and advice of those that were expert in the law, and well understood right and wrong. These are called by Herodotus ^t the king's judges.

Gill: Est 1:14

And the next unto him,.... That sat next to the king, and was the chief in dignity and authority under him:

was Carshena; and so everyone in their rank and order, as next mentioned:

Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan; who, according to the latter Targum, were of different countries; the first of Africa, the second of India, the third of Idumea, the fourth of Egypt, the fifth of Resen, Gen 10:12 which is framed out of Marsena, who is dropped, and the last of Jerusalem, said to be Daniel; though the former Targum makes him to be Haman:

the seven powers of Persia and Media; which custom of having seven counsellors with the kings of Persia arose from the seven princes that slew Smerdis the pretender, and made Darius Hystaspis king, the father of Xerxes:

which saw the king's face; were intimate and familiar with him, often in his presence; yea, might go into it when they pleased, without the ceremony of being introduced; which privilege the above persons reserved to themselves, when they placed Darius on the throne, as Herodotus relates ^u:

and which sat the first in the kingdom; next to the king, and were assisting to him in the administration of government, see Ezr 7:14.

Gill: Est 1:15

What shall we do unto the Queen Vashti, according to law,.... The king desired to know what law was provided in such a case as her's, and what to be done according to it:

because she hath not performed the commandment of the king by the chamberlains? as this was the crime, disobedience to his commands, he would have those who had knowledge of the law consider what punishment was to be inflicted on her for it, according to former laws, usages, and customs, or as reason and justice required; and it being a festival, and they heated with wine, was no objection to a consultation on this head; for it was the manner of the Persians at festivals, and when inflamed with wine, to consult and determine about matters of the greatest moment ^w; yea, reckoned their counsels and decrees firmer than when made when they were sober ^x; so the ancient Germans ^y.

Gill: Est 1:16

And Memucan answered before the king and the princes,.... Who was the last, and perhaps the least and the youngest of the counsellors; it being appointed by the king, according to the latter Targum that when his counsellors sat, the least should give their counsel first; just as puisne judges, and the youngest peers with us, give their opinion in a case first:

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; he means, by setting a bad example to their wives, as after explained; it is an exaggeration of her crime, and made with a design to incense the king the more against her.

Gill: Est 1:17

For this deed of the queen shall come abroad unto all women,.... It will soon be spread all over the king's dominions, and reach the ears of the wives of all his subjects, and become their general talk everywhere:

so that they shall despise their husbands in their eyes: make light of their authority, refuse subjection to them, slight their commands, and neglect to yield obedience to them, and so not give them the honour that is due unto them:

when it shall be reported, the King Ahasuerus commanded Vashti the queen to be brought in before him, and she came not; was disobedient to his commands, refused to go along with the chamberlains sent by the king to fetch her.

Gill: Est 1:18

Likewise shall the ladies of Persia and Media say this day unto the king's princes, which have heard of the deed of the queen,.... From henceforward they will give a like answer to their husbands, when they lay their commands upon them, as Vashti has to the king; they will tell them to their faces they will not obey their orders:

thus shall there arise too much contempt and wrath; there will be in wives a general contempt of their husbands, which will cause discord and strife, quarrels, wrath and anger; contempt on one part, wrath on the other, and contention between both.

Gill: Est 1:19

If it please the king, let there go a royal commandment from him,.... Not only a proclamation made, but a law enacted and published by royal authority:

and let it be written among the laws of the Persians and Medes that it be not altered; for so it was, that when a law was made, and signed, and sealed, and registered among the laws of the kingdom, it remained unalterable, Dan 6:8, this precaution Memucan took for his own safety; for had the king acted upon his advice, without passing it into a law in such form, he might change his mind, and recall Vashti, who would not fail of venting her wrath upon the counsellor, and so he be in danger of losing his life for it:

that Vashti come no more before King Ahasuerus; but be entirely divorced, never to be received any more:

and let the king give her royal estate unto another that is better than she; or "to her companions" ^z; that was with her in the house of the women in the seraglio; one that was fairer, as the Targum, or of a better disposition than her; let her be made queen, and enjoy all the honour, and dignity, and marks of royalty Vashti did; her throne, her crown, and royal apparel, as it is interpreted in an ancient Jewish writing ^a.

Gill: Est 1:20

And when the king's decree which he shall make shall be published throughout all his empire,.... As it was proper it should, since the report of the queen's deed would be made everywhere:

for it is great; the empire consisting of one hundred and twenty seven provinces, Est 1:1, Aben Ezra and Abendana interpret it, "though" it is great, yet the decree should be published throughout; the latter observes, that this may respect the king's decree; and so the Targum is,"for his decree is great;''it respecting a matter of great importance, and relating to a great personage, and would have great effect on the minds of persons, when it was observed that one so great was treated in this manner: and therefore

all the wives shall give to their husbands honour, both to great and small; speaking respectfully to them, yielding a ready and cheerful obedience to all their commands; which would be done to princes and peasants, to high and low, to every rank of men.

Gill: Est 1:21

And the saying pleased the king and the princes,.... The king, and the other six princes and counsellors, approved of the proposal, and unanimously agreed to it:

and the king did according to the word of Memucan; passed a law according to his advice, and signed and sealed it, and registered it among the laws of the kingdom, not to be revoked.

Gill: Est 1:22

For he sent letters unto all the king's provinces,.... The one hundred and twenty seven provinces, Est 1:1, which, according to the Targum, were written and sealed with his own seal; which is very probable:

into every province according to the writing thereof, and to every people after their language; that is, these letters were written in the language, and in the characters in which that language was written, used in each of the provinces to which these letters were sent, that they might be easily read and understood by all: the sum of which was:

that every man should bear rule in his own house; be prince, lord, and master there, and his commands obeyed, not only by his children and servants, but by his wife also:

and that it should be published according to the language of every people; but as this is expressed, or at least implied, in the first clause of this verse, it should rather be rendered, "and that he should speak according to the language of his people"; and so is the latter Targum; it seems as if a man, who had married a woman in another country, in complaisance to her had neglected his own native tongue, and used hers in the family, by which means he lost, or seemed to lose, his authority in it: now, to guard against this, this part of the law was made; and, according to Jarchi, the husband was to compel his wife to learn and speak his language, if she was a foreigner; to which agrees the first Targum, which paraphrases the whole thus,"that a man rule over his wife, and oblige her to speak according to the language of her husband, and the speech of his people;''and, in later times, Bahram Gaur forbid any other language, besides the Persian, to be used within his port, either in speaking or writing ^b.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 1:10

¹ tn Heb “as the heart of the king was good with the wine.” Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons.

² tn Heb “King Ahasuerus”; here the proper name has been replaced by the pronoun “him” in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT “King Xerxes.”

NET Notes: Est 1:11

¹ tn Heb “was good of appearance”; KJV “was fair to look on”; NAB “was lovely to behold.”

NET Notes: Est 1:12

¹ sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.

² tn Heb “at the word of the king”; NASB “at the king’s command.”

³ tn Heb “burned in him” (so KJV).

NET Notes: Est 1:13

¹ tn Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”

NET Notes: Est 1:14

¹ tn Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”

² tn Heb “were sitting first”; NAB “held first rank in the realm.”

NET Notes: Est 1:15

¹ tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).

² tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification.

NET Notes: Est 1:19

¹ sn Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.

² sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.

³ sn Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped.

⁴ tn Heb “her neighbor”; NIV “someone else.”

⁵ tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tob, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”

NET Notes: Est 1:20

¹ tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”

² tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.

NET Notes: Est 1:22

¹ sn For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king’s edict understandable to the largest possible number of people.

² tn Heb “in his house”; NIV “over his own household.”

³ tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.

Geneva Bible: Est 1:10

On the ^{( g )} 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,

^{( g )} Which was the last day of the feast that the king made for the people as in (Est 1:5).

Geneva Bible: Est 1:13

Then the king said to the wise men, ^{( h )} which knew the times, (for so [was] the king's manner toward all that knew law and judgment:

^{( h )} Who had experience in things as they had learned by diligent marking in continuance of time.

Geneva Bible: Est 1:14

And the next unto him [was] Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, [and] Memucan, the seven princes of Persia and Media, which saw the ^{( i )} king's face, [and] which sat the first in the kingdom;)

^{( i )} Who were his chief counsellors that always had access to him.

Geneva Bible: Est 1:16

And Memucan answered before the king and the princes, Vashti the queen hath not done ^{( k )} 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.

^{( k )} By her disobedience she has given an example to all women to do the same to their husbands.

Geneva Bible: Est 1:17

For [this] ^{( l )} 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.

^{( l )} That is, her disobedience.

Geneva Bible: Est 1:18

[Likewise] shall the ^{( m )} 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.

^{( m )} Meaning, that they would take the first opportunity to do the same and the rest of the women would also do the same.

Geneva Bible: Est 1:19

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 ^{( n )} no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she.

^{( n )} Let her be divorced and another made queen.

Geneva Bible: Est 1:20

And when the king's decree which he shall make shall be published throughout all his empire, (for it is ^{( o )} great,) all the wives shall give to their husbands honour, both to great and small.

^{( o )} For he had under him a hundred and twenty-seven countries.

Geneva Bible: Est 1:22

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 ^{( p )} bear rule in his own house, and that [it] should be published according to the language of every people.

^{( p )} That is, that the wife should be subject to the husband and at his commandment.

Commentary -- Verse Range Notes

TSK Synopsis: Est 1:1-22

1 Ahasuerus makes royal feasts.

10 Vashti, sent for, refuses to come.

13 Ahasuerus, by the counsel of Memucan, puts away Vashti, and makes the decree of men's sovereignty.

MHCC: Est 1:10-22

Ahasuerus's feast ended in heaviness, by his own folly. Seasons of peculiar festivity often end in vexation. Superiors should be careful not to command what may reasonably be disobeyed. But when wine is in, men's reason departs from them. He that had rule over 127 provinces, had no rule over his own spirit. But whether the passion or the policy of the king was served by this decree, God's providence made way for Esther to the crown, and defeated Haman's wicked project, even before it had entered into his heart, and he arrived at his power. Let us rejoice that the Lord reigns, and will overrule the madness or folly of mankind to promote his own glory, and the safety and happiness of his people.

Matthew Henry: Est 1:10-22

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 (1Pe 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.

Keil-Delitzsch: Est 1:9-11

Vashti the queen also gave a banquet to the women in the royal house(palace) which belonged to King Ahashverosh, probably in the royalapartments of the palace, which were placed at her disposal for this greatfeast to be given to the women. The name Vashti may be compared withthe Old-Persian vahista , i.e., optimus . In Persian šty , means a beautifulwoman. This statement serves as an introduction to the scene whichfollows. Est 1:10 and Est 1:11. On the seventh, i.e., the last day of the banquet,when the king's heart was merry with wine, he commanded his sevenchamberlains to bring Vashti the queen before him, with the royal crown,to show here beauty to the people and princes. וגו לב כּטוב , when the heart of the king was merry through wine, i.e., when thewine had made him merry, comp. 2Sa 13:28; Jdg 16:25. It was theoffice of the seven eunuchs who served before the king ( את־פּני משׁרת like 1Sa 2:18) to be the means of communication betweenhim and the women, and to deliver to them messages on the part of themonarch. Their number, seven, was connected with that of theAmshaspands; see rem. on Est 1:14. The attempts made to explain theirseveral names are without adequate foundation; nor would much be gainedthereby, the names being of no significance with respect to the matter inquestion. In the lxx the names vary to some extent. The queen was toappear with the crown on her head ( כּתר , κίδαρις or κίταρις , a highturban terminating in a point), and, as is self-evident, otherwise royallyapparelled. The queen was accustomed on ordinary occasions to take hermeals at the king's table; comp. Herod. ix. 110. There is, however, anabsence of historical proof, that she was present at great banquets. Thenotice quoted from Lucian in Brissonius, de regio Pers. princ. i. c. 103, isnot sufficient for the purpose.

Keil-Delitzsch: Est 1:12

The queen refused to appear at the king's command as delivered by theeunuchs, because she did not choose to stake her dignity as a queen and awife before his inebriated guests. The audacity of Persians in such acondition is evident from the history related Herod. Est 1:18.

Keil-Delitzsch: Est 1:13-15

The king, greatly incensed at this disobedience to his behest, inquired ofhis wise men what was to be done to Queen Vashti according to law. These wise men are Est 1:13 designated as those "who knew the times,"i.e.,astrologers and magi, who give counsel according to celestial phenomena;comp. the wise men of Babylon, Dan 2:27; Dan 5:15; Isa 44:25; Isa 47:13; Jer 50:35. Of these he inquires, "for thus was the business of the kingconducted before all that knew law and judgment." דּבר heredoes not signify word or speech, but matter, business; and the meaning ofthis parenthetical sentence is, that in every matter, the king, beforedeciding, applied to those who were skilled in law and judgment to heartheir opinions concerning it. With this is joined a second explanatoryparenthetical sentence, Est 1:14 : "And those next him were Carshena, etc., theseven princes of the Persians and Medes, who behold the king'scountenance, who hold the first seat in his kingdom." אליו הקּרב is indefinite, and may be understood as expressing theplural. It is perhaps questionable how this clause should be combined with whatprecedes, whether with ודין דּת כּל־ידעי , before all that knewlaw and judgment and those next him, or with לחכמים , Est 1:13 :he spoke to the wise men ... and those next him. In any case the sense is,that the seven princes of the Persians and Medes were also numberedeither among the wise men who knew the times, or those who were skilledin the law. These seven princes are the seven king's counsellors of Ezr 7:14, and by their number of seven form a counterpart to the sevenAmshaspands. They who see the face of the king, i.e., are allowed directintercourse with him. Herod. iii. 84 relates of the seven princes whoconspired the overthrow of the pretended Smerdis, that they resolved, thatit should be permitted them to present themselves unannounced before thefuture king. Hence many expositors identify these seven princes with theauthorities called the seven counsellors, but without sufficient grounds. The number seven frequently recurs, - comp. the seven eunuchs, Est 1:5, theseven maidens who waited on Est 2:9, - and refers in the present case to theseven Amshaspands, in others to the days of the week, or the sevenplanets. ראשׁנה היּשׁבים , who sit first, i.e., in thehighest place, i.e., constitute the highest authority in the realm. What theking said (Est 1:13) does not follow till Est 1:15 : "According to law, what is to bedone to Queen Vashti, because she has not done the word of the king,"i.e.,not obeyed his command by the eunuchs? כּדת , according to law,legally, is placed first because it is intended emphatically to assert that theproceeding is to be in conformity with the law. עשׂה with בּ , toinflict something on any one.

Keil-Delitzsch: Est 1:16-18

The counsel of the wise men. Est 1:16. Memucan, who was the lastmentioned in Est 1:14, comes forward as spokesman for the rest, and declaresbefore the king and the princes, i.e., in a solemn assembly, and evidently asthe result of a previous joint consultation: Vashti the queen has not donewrong to the king alone, but also to all the princes and all the people,because the example of the queen will lead all the Median and Persianwives to despise their husbands. Therefore an irrevocable edict is to bepublished decreeing the divorce of Queen Vashti, and this law publishedthroughout the whole realm, that all wives may show honour to theirhusbands. Vashti has not transgressed against the king alone (Est 1:16), butagainst all the princes and people in all the provinces of King Ahashverosh(Est 1:16). In what respect, then, is the latter assertion true? We are told Est 1:17 and Est 1:18. "For the deed of the queen will come abroad to ( על for אל ) all women, to bring their husbands into contempt in their eyes(the infin . להבזות stating the result), while they will say,"etc. (the suffix of בּאמרם relates to the women, who will appeal tothe disobedience of the queen). Est 1:18. "And this day (i.e., already) the princesses of the Persians andMedians, who hear of the act of the queen ( דּבר , not the word,but the thing, i.e., her rejection of her husband's command), will tell it to allthe princes of the king, and (there will be) enough contempt andprovocation. קצף is an outburst of anger; here, therefore, aprovocation to wrath. Bertheau makes the words זק בז וּכדי theobject of תּאמרנה , which, after the long parenthesis, is united tothe copula by w, and for, "to speak contempt and wrath,"reads: to speakcontemptuously in wrath. But this change cannot be substantiated. Theexpression, to speak wrath, is indeed unexampled, but that is no reason formaking קצף stand for בּקצף , the very adoption of such anellipsis showing, that this explanation is inadmissible. The words must betaken alone, as an independent clause, which may be readily completed by יהיה : and contempt and wrath will be according to abundance. כּדי is a litotes for: more than enough. The object of תּאמרנה must be supplied from the context: it - that is, what the queen saidto her husband. In the former verse Memucan was speaking of all women;here (Est 1:18) he speaks only of the princesses of the Persians and Medes,because these are staying in the neighbourhood of the court, and willimmediately hear of the matter, and "after the manner of the court ladiesand associates of a queen will quickly follow, and appeal to her example"(Berth.).

Keil-Delitzsch: Est 1:19-20

That Vashti come no more before king Ahasuerus; and let the king give herroyal estate unto another that is better than she. After this argument on the queen's conduct, follows the proposal: "If itplease the king ( על טּוב like Neh 2:5), let there go fromhim a word of the kingdom (i.e., a royal edict), and let it be written(entered) in the laws of the Persians and the Medes, and not pass away,that Vashti come no more before King Ahashverosh; and let the king giveher queenship (her royal rank) to another who is better than she."An edictissued by the king, entered among the laws of the Persians and Medes, andsealed with the royal signet (Est 8:8), does not pass away, i.e., remains inforce, is irrevocable (comp. Dan 6:9). The counsellors press for the issueof such an edict, for the purpose of making it impossible to the king totake Vashti again into favour, lest they should experience her vengeance onthe restoration of her influence. רעוּתהּ , her companion, is anyother woman, Vashti being here regarded merely as a woman. הטּובה includes both beauty and good behaviour (Berth.). By this means,add the counsellors in Est 1:20, all the ill effects of Vashti's contumacy will beobviated. "And when the king's decree, which he shall make, is heard in hiswhole kingdom, for it is great, all wives shall give honour to theirhusbands, from great to small." פּתגּן is according to the Keri tobe pointed as the constructive state, פּתגּם . The expression עשׂה פּתגּן is explained by the circumstance, that פתגם signifies not only edict, decree, but also thing (see on Dan 3:16): to do athing. In the present verse also it might be so understood: when the thingis heard which the king will do in his whole kingdom. The parentheticalclause, for it is great, is intended to flatter the king's vanity, and induce aninclination to agree to the proposal. "From great to small"signifies highand low, old and young.

Keil-Delitzsch: Est 1:21-22

The saying pleased the king and the princes, and the king carried it intoexecution. He sent letters into all his provinces to make known hiscommands, and to let all husbands know, that they were to bear rule intheir own houses. "In every province according to its writing, and to everypeople according to their speech"(comp. Est 8:9), that his will might beclearly understood by all the subjects of his wide domain, who spokedifferent languages and used different alphabetical characters. The contentsof these letters follow in וגו להיות , that every man should bemaster in his own house. These words state only the chief matter andobject of the edict; but they presuppose that the fact which gave rise tothe decree, viz., the refusal of Vashti, and her consequent deposition, werealso mentioned. The last words: "and that he shall speak according to thelanguage of his people,"are obscure. Older expositors understand them to mean, that every man was to speakonly his native language in his house, so that in case he had a foreign wife,or several who spoke other languages, they might be obliged to learn hislanguage, and to use that alone. Bertheau, on the other hand, objects thatsuch a sense is but imported into the words, and in no wise harmonizeswith the context. Both these assertions are, however, unfounded. In thewords, the man shall speak according to the language of his people, i.e., heshall speak his native tongue in his house, it is implied that no otherlanguage was to be used in the house, and the application of this law toforeign wives is obvious from the context. The rule of the husband in thehouse was to be shown by the fact, that only the native tongue of the headof the house was to be used in the family. Thus in a Jewish family theAshdodite or any other language of the wife's native land could not havebeen used, as we find to have been the case in Judaea (Neh 13:23). All other explanations are untenable, as has been already shown byBaumgarten, p. 20; and the conjecture set up after Hitzig by Bertheau, thatinstead of עמּו כּלשׁון we should read עמּו כּל־שׁוה , every one shall speak what becomes him, gives not only a trivial,and not at all an appropriate thought, but is refuted even by the fact thatnot עם שׁוה , but only ל שׁוה (comp. Est 3:8) could bear the meaning: to be becoming to any one. Such a commandmay, indeed, appear strange to us; but the additional particular, that everyman was to speak his native tongue, and to have it alone spoken, in hisown house, is not so strange as the fact itself that an edict should be issuedcommanding that the husband should be master in the house, especially inthe East, where the wife is so accustomed to regard the husband as lordand master. Xerxes was, however, the author of many strange facts besidesthis.

Constable: Est 1:1-22

A. Vashti Deposed ch. 1

This chapter records the providential circumstances whereby Esther was able to rise to her influential position with the Persian king.

"Though no mention is made of God's providence, it nevertheless plays a prominent part, and may even give the book its raison d'etre."²⁰

Joyce Baldwin concluded that the writer composed the book in a chiastic structure that focuses on the providence of God in the king's sleepless night.²¹

A Opening and background (ch. 1)

B The king's first decree (chs. 2-3)

C The clash between Haman and Mordecai (chs. 4-5)

D "On the night the king could not sleep" (6:1)

C' Mordecai's triumph over Haman (chs. 6-7)

B' The king's second decree (chs. 8-9)

A' Epilogue (ch. 10)

Constable: Est 1:10-22

2. The queen's dismissal 1:10-22

The Persian kings castrated many of the men who served the king and his family (v. 10) so they could not have sexual relations with the female members of the royal court and start dynasties of their own.

"Vashti" ("best," "the beloved," or "the desired one," v. 11) was evidently the Persian name of the queen whom Herodotus referred to as Amestris (her Greek name).³¹

It is not possible to determine why Vashti refused to obey the king's summons (v. 12).

"The Rabbis added midrashic embellishments to the story of Vashti, holding that her refusal was the king's order that she appear naked before his guests. . . . According to the Talmud the queen refused to come because Gabriel had smitten her with leprosy."³²

The important point for the writer was that she did not appear, not why she did not.

The counsel of seven (vv. 13-14) continued in existence for at least 25 years after this event (cf. Ezra 7:14). These men were cabinet-level officials in the government.

The king's advisers feared that Vashti's rebellion would lead to a popular women's liberation movement and to a revolution among the aristocratic wives particularly (vv. 17-18).

There is extra-biblical evidence that no one could revoke Persian laws once they were official (v. 19; cf. 8:8; Dan. 6:8).³³

Herodotus (ca. 484-426 B.C.) travelled in western Persia shortly after Ahasuerus' reign. He wrote the following concerning the Persian postal service to which the writer of Esther alluded several times (v. 22; cf. 8:10).

"Nothing mortal travels so fast as these Persian messengers. The entire plan is a Persian invention; and this is the method of it. Along the whole line of road there are men (they say) stationed with horses, in number equal to the number of days which the journey takes, allowing a man and horse to each day; and these men will not be hindered from accomplishing at their best speed the distance which they have to go, either by snow or rain, or heat, or by the darkness of night. The first rider delivers his dispatch to the second, and the second passes it to the third; and so it is born from hand to hand along the whole line."³⁴

The last phrase of verse 22 evidently means that the husband's authority in the home was evident by the fact that his family spoke only his native language.³⁵ The Persian Empire encompassed many different language groups.

"When a marriage took place between people of different ethnic backgrounds, the mother's language would normally prevail in the home and tend to become the language of the children [cf. Neh. 13:23-24]."³⁶

The first chapter, even the whole book, is highly satirical of the Persian nobility and empire.

"It is indeed a derisive eye that our narrator has cast upon the royal court he describes: A king who rules the whole known world spends his time giving lavish banquets! . . .

"From the satirical depiction of the grandiose and lavishly excessive lifestyle of the Persian court, our narrator turns to undisguised farce: the king who rules the whole world cannot bend his own wife to his will! . . .

"But its [the first chapter's] mockery has also a sinister side. It reveals a society fraught with danger, for it is ruled by the pride and pomposity of buffoons whose tender egos can marshal the state's legislative and administrative machinery for the furtherance of selfish and childish causes. Indeed, in such a setting, it will not seem incongruous to find this same machinery of state mobilized to effect the slaughter of one of its own minorities, or to find that this is an end that the king can both blissfully contemplate and cavalierly condone."³⁷

Guzik: Est 1:1-22

Esther 1 - A Queen Is Deposed

Esther is the last of the historical books of the Bible, so its main character is named Esther - that is, Venus, the morning star, which sheds its light after all the others stars have ceased to shine, and while the sun still delays to rise. Thus the deeds of Queen Esther cast a ray of light forward into Israel's history from a dark time.

A. King Ahasuerus (Xerxes) holds a big feast.

1. (1-2) King Ahasuerus and his domain.

Now it came to pass in the days of Ahasuerus (this was the Ahasuerus who reigned over one hundred and twenty-seven provinces, from India to Ethiopia), in those days when King Ahasuerus sat on the throne of his kingdom, which was in Shushan the citadel,

a. It came to pass in the days of Ahasuerus: This king Ahasuerus is well known to history, though more commonly under the name Xerxes. He inherited the vast Persian Empire from his father, Darius I (who is mentioned in passages such as Ezra 4:24, 5:5-7, 6:1-15; Daniel 6:1 and 6:25; Haggai 1:15 and 2:10).

i. The fact of the existence of this king and circumstance is extremely well attested; archaeologists have discovered the ruins of the very palace where these events happened.

b. In those days when King Ahasuerus sat on the throne of his kingdom: At this time (approximately 483 B.C.), Ahasuerus was planning for a doomed invasion of Greece, which would take place several years later. At this time the city of Athens was in its classical glory and in Greece they were celebrating the 79 ^th Olympic games.

i. At this time, the Persian Empire was the largest the world had ever seen. It covered what we call today Turkey, Iraq, Iran, Pakistan, Jordan, Lebanon, and Israel; and also parts of modern day Egypt, Sudan, Libya, and Arabia.

ii. Also at this time Ezra had returned to Jerusalem after it had been conquered by the Babylonians. The temple had been rebuilt some 30 years before, although more simply and withouth the glory of Solomon's temple.

iii. In 40 years, under the successor of Ahasuerus (Artaxerxes I), Nehemiah would return to Jerusalem to rebuild the walls of the previously conquered city.

2. (3-9) Three royal feasts.

That in the third year of his reign he made a feast for all his officials and servants; the powers of Persia and Media, the nobles, and the princes of the provinces being before him; when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all. And when these days were completed, the king made a feast lasting seven days for all the people who were present in Shushan the citadel, from great to small, in the court of the garden of the king's palace. There were white and blue linen curtains fastened with cords of fine linen and purple on silver rods and marble pillars; and the couches were of gold and silver on a mosaic pavement of alabaster, turquoise, and white and black marble. And they served drinks in golden vessels, each vessel being different from the other, with royal wine in abundance, according to the generosity of the king. In accordance with the law, the drinking was not compulsory; for so the king had ordered all the officers of his household, that they should do according to each man's pleasure. Queen Vashti also made a feast for the women in the royal palace which belonged to King Ahasuerus.

a. He made a feast for all his officials and servants: The first feast was for all the government officials, where Ahasuerus showed off the glory and splendor of the riches of his kingdom. This feast lasted for 180 days.

b. The king made a feast lasting seven days for all the people who were present in Shushan the citadel: The second feast was for the citizens of the capital city, Sushan and it lasted for seven days.

i. The basic reason for these feasts was, of course, pride. The king wanted to impress his subjects with a great display of his own wealth and power and majesty and generosity. This is typical of the way that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them (Matthew 20:25). There is little doubt that Ahasuerus paid for this feast out of the public treasury.

c. There were white and blue linen curtains: In the ancient Hebrew, the white material is literally described as "white stuff." This may be evidence that Esther was written with a man's eye for decorating detail, not a woman's.

d. In accordance with the law, the drinking was not compulsory: Among some of the ancients, each guest was obliged to have a drink with the current round, or else leave the party. At this second feast, the king command that each man could drink as he pleased.

e. Queen Vashti also made a feast for the women: The third feast was for the women in the royal palace, and was conducted by the wife of king Ahasuerus, Queen Vashti.

B. Queen Vashti is deposed.

1. (10-11) King Ahasuerus demands that Vashti display her beauty before the guests at the feast.

On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, seven eunuchs who served in the presence of King Ahasuerus, to bring Queen Vashti before the king, wearing her royal crown, in order to show her beauty to the people and the officials, for she was beautiful to behold.

a. When the heart of the king was merry with wine: The clear implication is that Ahasuerus was drunk.

b. To bring Queen Vashti before the king, wearing her royal crown: According to Jewish tradition, this request came from an argument among the men at the feast as to which country had the most beautiful women. Ahasuerus decided to settle the issue by putting his wife the queen on public display.

c. For she was beautiful to behold: It is not specifically said, but the implication is that Vashti was expected to display herself in an immodest way.

2. (12) Queen Vashti refuses to appear before the drunken guests of the feast.

But Queen Vashti refused to come at the king's command brought by his eunuchs; therefore the king was furious, and his anger burned within him.

a. But Queen Vashti refused to come: Though Vashti was by no means a follower of the true God, she had enough wisdom and modesty to know that this was something she should not do.

i. The Bible says that wives have a special responsibility to submit to their husbands (wives, submit to your own husbands, as to the Lord; Ephesians 5:22). Yet it does not mean that a wife must obey her husband if he commands her to sin. Every command to submit on a human level is conditioned by the higher obligation to obey God before man.

ii. However, it is important for a Christian in such a situation to maintain a submissive and respectful attitude towards the one in authority. It is possible to disobey the command of another, but do so in a submissive manner. It is impossible to say if Queen Vashti had this attitude in this situation.

iii. Jewish traditions say that her refusal had nothing to do with modesty. These stories say that she was ready to appear before the banqueters completely unclothed, except that God smote her with leprosy just as she received the request (an obviously fanciful tradition).

b. Therefore the king was furious, and his anger burned: Queen Vashti was therefore in a very dangerous situation. It does not seem that she put herself in this situation, because it seems that she was not even at this banquet.

i. Sadly, many women today put themselves in dangerous places, especially where alcohol is involved, showing a severe lack of wisdom. Nevertheless, it certainly gives no justification to the sin of men against an unwise woman in such a situation.

ii. "What woman, possessing even a common share of prudence and modesty, could consent to expose herself to the view of such a group of drunken Bacchanalians? Her courage was equal to her modesty: she would resist the royal mandate, rather than violate the rules of chaste decorum. . . . Hail, noble woman! be thou a pattern to all thy sex on every similar occasion!" (Clarke)

3. (13-22) The banishment of Vashti.

Then the king said to the wise men who understood the times (for this was the king's manner toward all who knew law and justice, those closest to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who had access to the king's presence, and who ranked highest in the kingdom): "What shall we do to Queen Vashti, according to law, because she did not obey the command of King Ahasuerus brought to her by the eunuchs?" And Memucan answered before the king and the princes: "Queen Vashti has not only wronged the king, but also all the princes, and all the people who are in all the provinces of King Ahasuerus. For the queen's behavior will become known to all women, so that they will despise their husbands in their eyes, when they report, 'King Ahasuerus commanded Queen Vashti to be brought in before him, but she did not come.' This very day the noble ladies of Persia and Media will say to all the king's officials that they have heard of the behavior of the queen. Thus there will be excessive contempt and wrath. If it pleases the king, let a royal decree go out from him, and let it be recorded in the laws of the Persians and the Medes, so that it will not be altered, that Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she. When the king's decree which he will make is proclaimed throughout all his empire (for it is great), all wives will honor their husbands, both great and small." And the reply pleased the king and the princes, and the king did according to the word of Memucan. Then he sent letters to all the king's provinces, to each province in its own script, and to every people in their own language, that each man should be master in his own house, and speak in the language of his own people.

a. That Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she: When King Ahasuerus heeded this advice from Memucan, he showed himself to be unreasonable and wrong. He should have honored the dignity of his Queen. Yet, history's profile of Ahasuerus shows him to be an unreasonable and foolish man in many cases.

i. On one occasion, Ahasuerus executed the builders of a bridge because an ocean storm destroyed it; then he commanded that the water and waves be whipped and chained to punish the sea.

b. That each man should be master in his own house: The purpose for the harsh treatment of Vashti was so that she would not set a bad example for the other women of Persia. Ahasuerus wanted to reinforce the idea of a man's leadership in the home.

i. They were afraid that because of Queen Vashti's example, wives would despise their husbands . . . that there would be excessive contempt and wrath; therefore they wanted to insure that each man should be master in his own house.

ii. The goal presented here was admirable, and speaks to the need within every man to sense respect and honor from his wife. Paul's instruction to wives was summed up like this: let the wife see that she respects her husband (Ephesians 5:33). A wife's respect is the most precious gift she can give her husband.

iii. However, the means used here to gain and preserve this respect were foolish. A man cannot demand or coerce respect from his wife - if it isn't freely given, then it isn't worth anything.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Esther (Book Introduction)

ESTHER derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.

JFB: Esther (Outline)

• AHASUERUS MAKES ROYAL FEASTS. (Est. 1:1-22)
• ESTHER CHOSEN TO BE QUEEN. (Est. 2:1-20)
• MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23)
• HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Est 3:1-15)
• MORDECAI AND THE JEWS MOURN. (Est 4:1-14)
• ESTHER INVITES THE KING AND HAMAN TO A BANQUET. (Est 5:1-14)
• AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14)
• ESTHER PLEADS FOR HER OWN LIFE AND THE LIFE OF HER PEOPLE. (Est 7:1-6)
• THE KING CAUSES HAMAN TO BE HANGED ON HIS OWN GALLOWS. (Est 7:7-10)
• MORDECAI ADVANCED. (Est 8:1-6)
• AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14)
• MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17)
• THE JEWS SLAY THEIR ENEMIES WITH THE TEN SONS OF HAMAN. (Est. 9:1-19)
• THE TWO DAYS OF PURIM MADE FESTIVAL. (Est 9:20-32)
• AHASUERUS' GREATNESS. MORDECAI'S ADVANCEMENT. (Est 10:1-3)

TSK: Esther (Book Introduction)

This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, מגלה [Strong’s 04039] אסתר [Strong’s 0635], megillath Esther , " the volume of Esther." Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus (Ant. 1 xi. c. 6), the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezr 6:22, commencing about am 3540, and continuing through a period of twelve years. it relates the royal feast of Ahasuerus; the disgrace of Vashti (Esther 1); the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life (Esther 2); the promotion of Haman, and his purposed destruction of the Jews (Est 3:1-15); the consequent affliction of the Jews, and the measures pursued by them (Esther 4); the defeat of Haman’s plot, through the instrumentality of Esther, against Mordecai (Esther 5-7); and also the defeat of his general plot against the Jews (Esther 8, Est 9:1-15); the institution of the feast of Purim to commemorate this deliverance (Esther 9:16-32); and the advancement of Mordecai (Est 10:1-3); and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.

TSK: Esther 1 (Chapter Introduction)

Overview

Est 1:1, Ahasuerus makes royal feasts; Est 1:10, Vashti, sent for, refuses to come; Est 1:13, Ahasuerus, by the counsel of Memucan, puts away Vashti, and makes the decree of men’s sovereignty.

Poole: Esther 1 (Chapter Introduction)

BOOK of ESTHER

This book was constantly received for a part of the canon of the Scripture by the people of the Jews, whose authority herein is the more considerable, because to them were committed the oracles of God, Rom 3:2 , to keep them safely, and transmit them carefully to posterity. And it is a very strong presumption that they were true to their trust, that our blessed Lord, and his holy apostles, who taxed the Jews with many faults, both greater and less, never charged them with unfaithfulness herein; which, if the Jews had been guilty, they would certainly have done, and by their office were obliged to do it, for the instruction and caution of the Christian church, whose faith was built no less upon the writings of the prophets than upon the doctrine of the apostles. The penman of it is both by Jewish and Christian interpreters, ancient and modern, thought to be Mordecai; who was both a holy man of God, and a principal actor in this history; and therefore who so fit and proper for it as himself?

ESTHER CHAPTER 1

Ahasuerus and Vashti make a royal banquet, Est 1:1-9 . He sends for Vashti, Est 1:10,1 . She refuseth to come, Est 1:12 . He consulteth his wise men about it, Est 1:13-15 . Their judgment and advice to put her away, Est 1:16-20 . He maketh the decree of men’ s sovereignty in their own houses, Est 1:21,22 .

Quest. Who was this king?

Answ It is confessed and manifest that this was one of the kings of Persia; but which of them it was is not yet agreed, nor is it of any necessity for us now to know. But it is sufficiently evident that this was either,

1. Darius Hystaspes, as divers both Jewish and Christian writers affirm; for his kingdom was thus vast, and he subdued India, as Herodotus reports; and one of his wives was called Atossa , which differs little from Hadassah , which is Esther’ s other name, Est 2:7 . Or,

2. Xerxes, whose wife, as Herodotus notes, was called Amestris , which is not much differing from Esther; by whom all these things were transacted whilst he was potent and prosperous, before his unhappy expedition against the Grecians. Or,

3. Artaxerxes Longimanus, to whom the characters of Ahasuerus represented in this book do not disagree. And whereas it is objected, that by this account Mordecai must be a man of about a hundred and forty years, and consequently Esther, who is called his uncle’ s daughter , Est 2:7 , must be too old to make a wife for the king; as for Mordecai, it may be granted, there being divers instances of persons of greater age than that in sacred and profane historians; and for Esther, it may be said that she was his uncle’ s granddaughter , nothing being more frequent than for the names of sons or daughters to be given to more remote posterity.

An hundred and seven and twenty provinces so seven new provinces were added to those hundred and twenty mentioned Dan 6:1 .

MHCC: Esther (Book Introduction)

We find in this book, that even those Jews who were scattered in the province of the heathen, were taken care of, and were wonderfully preserved, when threatened with destruction. Though the name of God be not in this book, the finger of God is shown by minute events for the bringing about his people's deliverance. This history comes in between Ezra chapters 6 and 7.

MHCC: Esther 1 (Chapter Introduction)

(Est 1:1-9) The royal feast of Ahasuerus.

(Est 1:10-22) Vashti's refusal to appear, The king's decree.

Matthew Henry: Esther (Book Introduction)

An Exposition, with Practical Observations, of The Book of Esther

How the providence of God watched over the Jews that had returned out of captivity to their own land, and what great and kind things were done for them, we read in the two foregoing books; but there were many who staid behind, having not zeal enough for God's house, and the holy land and city, to carry them through the difficulties of a removal thither. These, one would think, should have been excluded the special protection of Providence, as unworthy the name of Israelites; but our God deals not with us according to our folly and weakness. We find in this book that even those Jews who were scattered in the provinces of the heathen were taken care of, as well as those who were gathered in the land of Judea, and were wonderfully preserved, when doomed to destruction and appointed as sheep for the slaughter. Who drew up this story is uncertain. Mordecai was as able as any man to relate, on his own knowledge, the several passages of it; quorum pars magna fuit - for he bore a conspicuous part in it; and that he wrote such an account of them as was necessary to inform his people of the grounds of their observing the feast of Purim we are told (Est 9:20, Mordecai wrote these things, and sent them enclosed in letters to all the Jews), and therefore we have reason to think he was the penman of the whole book. It is the narrative of a plot laid against the Jews to cut them all off, and which was wonderfully disappointed by a concurrence of providences. The most compendious exposition of it will be to read it deliberately all together at one time, for the latter events expound the former and show what providence intended in them. The name of God is not found in this book; but the apocryphal addition to it (which is not in the Hebrew, nor was ever received by the Jews into the can on), containing six chapters, begins thus, Then Mordecai said, God has done these things. But, though the name of God be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance. The particulars are not only surprising and very entertaining, but edifying and very encouraging to the faith and hope of God's people in the most difficult and dangerous times. We cannot now expect such miracles to be wrought for us as were for Israel when they were brought out of Egypt, but we may expect that in such ways as God here took to defeat Haman's plot he will still protect his people. We are told, I. How Esther came to be queen and Mordecai to be great at court, who were to be the instruments of the intended deliverance, ch. 1, 2. II. Upon what provocation, and by what arts, Haman the Amalekite obtained an order for the destruction of all the Jews, Est 3:1-15. III. The great distress the Jews, and their patriots especially, were in thereupon, ch. 4. IV. The defeating of Haman's particular plot against Mordecai's life, ch. 5-7. V. The defeating of his general plot against the Jews, ch. 8. VI. The care that was taken to perpetuate the remembrance of this, ch. 9, Est 10:1-3. The whole story confirms the Psalmist's observation (Psa 37:12, Psa 37:13), The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; he sees that his day is coming.

Matthew Henry: Esther 1 (Chapter Introduction)

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 (Est 1:1-9). II. In his heat he divorces his queen, because she would not come to him when he sent for her (Est 1:10-22). 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.

Constable: Esther (Book Introduction)

Introduction

Title

The title of this book comes from its principle character, Esther. In this it is similar to many other Old Testament books (e.g., Joshua, Ruth, Samuel, Ezra, Nehemiah, Job, et al.).

Writer and Date

The writer did not identify himself in the text. References in the book show that he was familiar with Persian culture and literature (2:23; 10:2). The writer also wrote as though he was an eyewitness of the events he recorded. He was pro-Jewish and was probably a Jew. It is possible, though not certain, that Mordecai wrote the book.¹ The idea that the writer was Esther has not found support mainly because female writers were uncommon in ancient patriarchal societies such as Israel.

This book would have been a source of encouragement to the Jews who had returned to the Promised Land after the Exile. Consequently many scholars believe a Jew may have written it for this purpose. Perhaps he was a Jew who had returned to the land from Susa, the site of the events recorded in the book.

The writer could have written it any time after 473 B.C., the year the Jews defended themselves and instituted the Feast of Purim, the last historical events in the book (9:27-28). If a contemporary of these events composed it, he probably did so within a generation or two of this date. The first extra-biblical reference to the book is in 2 Maccabees 15:36, which dates from late in the second century B.C.

Genre

"From the literary point of view, the book ranks high as an outstanding example of narrative art."²

"The genre of the Book of Esther is historical narrative. As such, biblical narrative is characterized by the cooperation of three components: ideology (socioreligious perspective), historiography (use of historical persons and events in a narrative), and aesthetic appeal (its influence and persuasion of the reader).³ Each of these three elements can be readily seen in Esther. The ideology is the orthodox faith of ancient Israel. The book is theological in that its primary purpose is to teach about God and his continuing relationship with his people. It is historiographical in that it is an account of historical persons and historical events as they occurred. It is aesthetic because it is full of drama and suspense and draws its readers to anticipate happenings and events that often are the reverse of what the reader expects."⁴

Most scholars today regard the Book of Esther as a historical novel.⁵ However, bear in mind that most scholars are not conservative in their view of Scripture.

"I believe it would be true to say that a study of literary themes has done more to promote an understanding of the book than all the discussion about historicity, which so occupied scholars earlier this century."⁶

Scope

The events of the Book of Esther took place during the Persian period of ancient history (539-331 B.C.) and during the reign of King Ahasuerus in particular (486-464 B.C.).

Chronology of the Book of Esther
483	Ahasuerus' military planning session in Susa
482	The deposition of Vashti
481	The beginning of Ahasuerus' unsuccessful expedition against Greece
480	Esther's arrival in Susa
479	Ahasuerus' return to SusaEsther's coronation
478
477
476
475
474	The issuing of Ahasuerus' decrees affecting the Jews
473	The Jews' defense of themselvesThe establishment of the Feast of Purim

The first historical event to which the writer alluded seems to be Ahasuerus' military planning session at which he plotted the strategy for his ill-fated campaign against Greece (1:3-21). The king held this planning session in the winter of 483-482 B.C. The last recorded event in Esther is the institution of the Feast of Purim that took place in 473 B.C. Therefore the events recorded in the book spanned a period of about 10 years.⁷

By the time Esther opens many Jews had returned from the Exile to Palestine to reestablish the institutions of Judaism (Ezra 1-6). Most of the Jews in exile did not return even though their law (Deut. 28) and the prophets (Isa. 48:20; Jer. 50:8; 51:6) encouraged them to do so. They preferred the comfort and convenience of life as they had come to know it outside the Promised Land to the discomfort and privation involved in obeying God. Esther and Mordecai were among those who chose not to return.⁸

The events of Esther fit chronologically between chapters 6 and 7 of Ezra.

Purpose

There seem to be at least two purposes for the book. First, it demonstrates God's providential care of His people even when they were outside the Promised Land because of disobedience. Second, it explains the origin of the feast of Purim with a view to commending its observance to the Jews (9:24-28).⁹ Ancient histories, the Greek history of Herodotus being one, were often written "for public recitation at private gatherings or public festivals."¹⁰ Esther was evidently written for the same purpose. The Jews retold the story of Esther at Purim each year.

"The importance of the book for modern historians can be gauged by the fact that, whereas Josephus included the Esther story in his Antiquities of the Jews, Martin Noth in his History of Israel makes no mention of it, and Geo Widengren dismisses it in thirteen lines. It is without much historical value.'¹¹ John Bright mentions the book by name but that is all.¹² Whatever others say, in practice historians ignore the book of Esther. Whatever the reason for this neglect of the book may be, we are justified in assuming that present-day historians do not take seriously the threat it records to the very existence of the Jewish race."¹³

A third purpose may be to warn readers against anti-Semitism (cf. Gen. 12:1-3).

"Esther says to the Christian that anti-Jewish hostility is intolerable to God."¹⁴

"It is easy to see why the book is valued by Jews, who have suffered so much through the ages and have clung to the assurance implied by Purim that, however severe the threat upon their race, they have a future."¹⁵

Message¹⁶

The events of this book took place between those recorded in Ezra 6 and 7. They have nothing to do with the people who returned from exile in Babylon. They deal with those who remained behind. Remember the dates of the three returns: 537, 458, and 444. The events in Esther took place about 482-473 B.C.

Esther's Jewish name was Hadasseh, which means myrtle. The myrtle tree was native to Babylonia, but the returning exiles took the myrtle tree with them to Palestine. There this tree became a symbol of the nation of Israel transplanted from Babylon in Palestine. Zechariah used the myrtle tree as a symbol of Israel in Zechariah 1:7-11. Esther's parents probably named her for this beautiful tree. Most of the students of this book have recognized her as a symbol of the Jewish people living among Gentiles.

Esther's Persian name was Esther, which means star. Another view is that she was named in honor of Ishtar, a pagan goddess. The myrtle tree bears a beautiful star-like flower. Esther may have received her Persian name because she was the flower of the myrtle tree, full of beauty and grace. In life she became just that, the flower of Israel, its loveliest production. She was not just physically beautiful, but she became a great blessing to her people and a great blessing to the Gentiles as well. She became what God intended Israel to be.

This book is unique in the Old Testament in several respects. The writer did not mention God's name once in its pages. E. J. Young wrote in his Introduction to the Old Testament, "Since these Jews were no longer in the theocratic line, so to speak, the name of the covenant God is not associated with them."¹⁷ Matthew Henry wrote, "But, though the name be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance."¹⁸ There are no references to the Law of Moses, the temple, or Jewish worship. There is one reference to a fast and one to a feast that are very general and show only that the Jews in exile maintained some religious habits. There is also no reference to Jerusalem, except the one in 2:6 that says Mordecai's great-grandfather went into exile from Jerusalem. Yet even without these familiar references it is impossible to read this book without being conscious of God. The great value of this book is its revelation of God acting in providence.

There are several other unique features of Esther. No New Testament writer quoted or referred to it. No church father wrote a commentary on it. It never mentions prayer. It mentions nothing explicitly supernatural. Martin Luther wrote that he wished it had never been written. It is the only Old Testament historical book that records a history of the Jews outside their land during the times of the Gentiles. The "times of the Gentiles" (Luke 21:24) began with Nebuchadnezzar's defeat of Jerusalem and will continue until Christ's second coming. It is the time when Israel's fortunes and fate are in the hands of Gentiles.

Like Ruth, the Book of Esther is an illustration. It records a slice of life out of the exilic period that illustrates a great revelation. Ruth illustrates redemption. Esther illustrates providence.

Let me clarify this term. This is a term that many Christians have abused and misunderstood. Providence means foresight. Our word comes from Latin (pro video) and means to see the affairs of life before they happen. The acquired meaning of providence, what it has come to mean through usage, is activity resulting from foresight. We can see at once that people can never exercise providence as God can. We have very limited powers of foresight. We do not know what a day will bring forth (Prov. 27:1). God, on the other hand, foresees all things and can act because of that foreknowledge.

The theological doctrine of providence is that God both possesses and exercises absolute power over all the works of His hands. Psalm 11 is a great passage that sets forth this revelation. The Book of Esther illustrates God's providence. The writer did not speak of God directly, but His acting as a result of His foresight is obvious in what he wrote. God hid Himself but was at work in Esther.

Esther reveals three things about divine providence.

First, it reveals the method of providence.

It shows that even though people do not acknowledge God's presence He is always at work. His control becomes especially clear at the end of the book (10:3). Events had turned around completely from the way they were at the beginning of the book. Instead of being in peril, the Jews were now at peace. God not only rules over the major issues in life, but He also uses the trivialities of life to accomplish His purposes. Some of these trivialities were: the king's decision to summon Vashti after he got drunk, Vashti's refusal, Haman's hatred for Mordecai, the king's insomnia, and the passage his servant read to him.

God's providence is all-inclusive. That is part of its method. No person or detail of life escapes God's control (Rom. 8:28). "All things" includes all individuals and all events.

Second, Esther reveals the principles of providence.

God proceeds on the basis of perfect knowledge: intimate, accurate, absolute knowledge (Ps. 11:4).

Another principle of His providence is His undeviating righteousness. God's providence works in harmony with man's freedom. It never coerces people. The king made his own decisions; God did not compel him to act as he did. Haman plotted his own intrigues, made his own arrangements, built his own gallows. The same was true of Mordecai and Esther. Yet the sphere in which they made their decisions was God's sovereignty (Acts 17:28a). Haman built his gallows, but God hanged him on it.

A third principle of God's providence is that of absolute power. God is great enough to give people genuine freedom and yet cause things to turn out the way He wants them to. God causes human freedom to contribute to His divine purpose. We cannot comprehend this truth completely. We cannot contain revelation within reason. That is why it is impossible to bring all of revelation into a comprehensive philosophy. Philosophy is what is reasonable, but revelation goes beyond reason. Not that it is irrational; it simply transcends reason.

Third, Esther reveals the results of providence.

On the human level there are two results. To those who recognize divine providence comes great confidence and courage. However to those who do not come panic and punishment. We can see this most clearly in the characters of Esther and Mordecai, and in Haman.

On the divine level the result of providence is that God progresses toward His ultimate goal. Throughout all of Scripture we see this identical mighty movement.

The message of this book is that God is, and God acts through history to accomplish His purposes regardless of whether humans acknowledge Him or not.

There are many arguments for the existence of God. The argument from providence is one of these, though apologists do not usually give it as much emphasis as some other arguments. The fact that human events are harmonizing with God's ultimate purposes as He has revealed these in Scripture testifies to God's existence. When people forget God, He still molds history and governs life in harmony with His purposes. We cannot escape God's hand; we only change our destiny. We become His friends or His foes by our attitude toward Him (Dan. 5:22-23).

The great application of the message of this book is take God into account. This is the essence of biblical wisdom, by the way. Trust Him and cooperate with Him or you will suffer destruction. God's providence may seem very impersonal and austere. However William Cowper has reminded us that, "Behind a frowning providence, He hides a smiling face."¹⁹ Romans 8:28 is perhaps the most concise word on the providence of God that the Scriptures contain. God will complete His plans. We determine our own destiny as we cooperate with His will or oppose it. Our choice affects our destiny, but it does not frustrate His plan. Consequently it is very important that we know God's plans and make them known to others. He has revealed His plans in His promises in Scripture. Therefore we should pay very careful attention to the promises of God. The biblical covenants are his comprehensive formal promises. Even though many people in the world today ignore God, His plans will become reality eventually. This fact should make us confident and optimistic in the present.

Constable: Esther (Outline)

Outline

I. God's preparations 1:1-2:20

A. Vashti deposed ch. 1

1. The king's feast 1:1-9

2. The queen's dismissal 1:10-22

B. Esther elevated 2:1-20

1. The plan to replace Vashti 2:1-4

2. Esther's selection 2:5-11

3. The choice of Esther as queen 2:12-20

II. Haman's plot 2:21-4:3

A. Background considerations 2:21-3:6

1. Mordecai's loyalty 2:21-23

2. Haman's promotion 3:1-6

B. Haman's proposal 3:7-15

1. The casting of lots 3:7

2. Haman's request 3:8-9

3. The king's permission 3:10-15

C. Mordecai's reaction 4:1-3

III. Esther's intervention 4:4-9:19

A. Mordecai's instruction 4:4-17

B. The plot exposed chs. 5-7

1. Esther's preparations ch. 5

2. Mordecai's exaltation ch. 6

3. Haman's fall ch. 7

C. The Jews' deliverance 8:1-9:19

1. The rewarding of Esther and Mordecai 8:1-2

2. Esther's request for her people 8:3-8

3. The royal decree 8:9-14

4. The joy of the Jews 8:15-17

5. The Jews' self-defense 9:1-19

IV. The Jews' rejoicing 9:20-32

V. Mordecai's greatness ch. 10

Constable: Esther

Esther

Bibliography

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Armerding, Carl. Esther: For Such a Time as This. Chicago: Moody Press, 1955.

Baker, Carl A. "An Investigation of the Spirituality of Esther." M.Div. thesis, Grace Theological Seminary, 1977.

Baldwin, Joyce G. Esther. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1984.

_____. "The Message of Esther for Today." Evangel 5:3 (Autumn 1987):9.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

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Bush, Frederic W. Ruth, Esther. Word Biblical Commentary series. Dallas: Word Books, 1996.

Clines, David J. A. The Esther Scroll: The Story of the Story. JSOT Supplement 30. Sheffield, Eng.: Journal for the Study of the Old Testament, 1984.

_____. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

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Constable, Thomas L. "Analysis of the Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cowper, William. Olney Hymns, 35. In The Oxford Dictionary of Quotations. 2nd ed. New York: Oxford University Press, 1955.

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_____. "The Religion of the Book of Esther." Judaism 39:2 (Spring 1990):135-47.

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Gordis, Robert. "Studies in the Esther Narrative." Journal of Biblical Literature 95:1 (March 1976):43-58.

Hallo, W. W. "The First Purim." Biblical Archaeologist 46:1 (1983):19-27.

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Henry, Matthew. "An Exposition, with Practical Observations, of the Book of Esther." In Commentary on the Whole Bible. New One Volume Edition. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1974.

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Horine, Steven. "Esther's Organizing Metaphor: The Feasting Motif." A paper presented to the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2000, Nashville, Tenn.

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_____. "Eight Questions Most Frequently Asked About the Book of Esther." Bible Review 3:1 (Spring 1987):16-31.

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Copyright 2003 by Thomas L. Constable

Haydock: Esther (Book Introduction)

THE BOOK OF ESTHER.

INTRODUCTION.

This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from chap. ix. 20. (Challoner) --- He and the queen were certainly authors of the letter, (Haydock) enjoining the celebration of the feast of Purim, or "lots," which is the ground-work (Calmet) of the present narration. (Du Hamel) --- The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (Calmet) though they were perhaps formerly, (Worthington; Origen; Du Hamel) have been carefully preserved by St. Jerome, and were recognized by the ancient Vulgate, as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them, chap. xi. 1. (Calmet) --- The objections of Capellus against this "Greek scribbler," as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (Haydock) from the Latin version, and are easily refuted. (Houbigant) --- Those Jews, who have rejected this work entirely, with Melito, (Eusebius, Hist. iv. 26.; St. Gregory of Nazianzus, &c.) ought not to prevail against the consent of the majority, (Calmet) expressed in the Councils of Laodicea, Carthage, Trent, session 4, &c. To read this book according to the order of time, we should begin [with] chap. xi., ver. 2, &c., chap. i., ii., and xii., and iii., to ver. 14; then we find the distress of the Jews in the rest of that chapter, and in chap. xiii., to ver. 8, and their delivery in chap. iv. to ix., ver. 17, and chap. xiii. ver. 8, &c., and chap. xiv., xv., and xvi. The consequences of these events are recorded [in] chap. ix., ver. 17, &c., to chap. xi. 1., (Worthington) with which verse the book ends, in the Greek editions. (Haydock) --- They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of St. Jerome, Preface. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c., respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (Calmet) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished, chap. ix. 28. (Maimonides) --- Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. (Calmet) --- He recites, however, both the epistles of Assuerus. (Antiquities xi. 6.) (Du Hamel) --- It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, the year of the world 3489, about the time of the dedication of the temple, chap. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herodotus vii. 4. (Calmet) --- Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. (Du Hamel) --- The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c., and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet; Du Hamel) but equally inspired. (Haydock)

Gill: Esther (Book Introduction)

INTRODUCTION TO ESTHER

This book has its name from the person who is the principal subject of it; it is by Clemens of Alexandria ^a called the Book of Mordecai also; it is commonly called, in the Hebrew copies, "Megillah Esther", the Volume of Esther; and sometimes in the Jewish writings only "Megillah", by way of eminency, "the Volume". It was written, according to the Talmudists ^b, by the men of the great synagogue, composed by Ezra; and some think it was written by Ezra himself ^c; but Aben Ezra is of opinion it was written by Mordecai, since he was concerned in, and had perfect knowledge of, all things related in it; which is rejected by Spinosa ^d, who conceits that this, and the books of Daniel, Ezra, and Nehemiah, were written by one and the same historian long after the times of Judas Maccabaeus: as to the canonical authority of it, it has been generally received by Jews and Christians; our wise men, says Maimonides ^e, openly and plainly affirm of the book of Esther, that it was dictated by the Holy Spirit; so Aben Ezra on Est 6:6, and he himself ^f affirms, that

"all the books of the prophets, and all the Hagiographa (or holy writings), shall cease in the days of the Messiah, except the volume of Esther; and, lo, that shall be as stable as the Pentateuch, and as the constitutions of the oral law, which shall never cease.''

Though the versions of other books of Scripture might not be read in the synagogues, versions of this book might to those who did not understand Hebrew ^g; and so Luther ^h says, the Jews more esteem the book of Esther than any of the prophets. Whence Mr. Baxter ⁱ had that notion, I can not devise, that the Jews used to cast to the ground the book of Esther before they read it, because the name of God was not in it: nor is that any objection to its authenticity, since the hand and providence of God may be most clearly seen in it; in raising Esther to such grandeur, and that for the deliverance of the people of the Jews, and in counter working and bringing to nought the plots of their enemies, and in saving them: nor that it is not quoted in the New Testament; it is sufficient there is no disagreement between them, yea, an entire agreement, particularly in the account of the captivity of Jeconiah, which is expressed almost in the same words in Est 2:6 as in Mat 1:11. It stands in Origen's catalogue ^k of the books of the Old Testament; nor is it any material objection that it appears not in the catalogue of Melito ^l, since in that list is comprehended under Ezra not Nehemiah only, but Esther also, which Jerom ^m mentions along with it. This book is not only of use to the Jews, as it shows the original and foundation of a feast of theirs, still kept up by them, the feast of Purim, and makes for the glory of their nation, and therefore it is no wonder it should be so highly esteemed by them; but serves to show the singular providence of God in taking care of his people in adversity, in humbling the proud, and exalting the lowly, and saving those that pray to him, and trust in him; it furnishes out various instructions in the conduct of the several persons herein mentioned; it is a history but of ten or eleven years at most, from the third of Ahasuerus, to the twelfth of his reign, Est 1:3.

Gill: Esther 1 (Chapter Introduction)

INTRODUCTION TO ESTHER 1

This chapter relates, how that Ahasuerus, a great king of Persia, made a feast, first for the grandees of his kingdom, and then for his people, as his queen did for the women, Est 1:1, who being sent for by him, and she refusing to come, was, by the advice of one of his counsellors, divorced from him, and an order made and published throughout his dominions, that every man should bear rule in his own house, Est 1:10.