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.35The 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
