Esther 1:19

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 no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she.

Ver. 19. If it please the king] Courtier-like; lest he should seem to prescribe to the king, or to prejudice the rest of the royal counsellors, he thus modestly prefaceth to his ensuing harsh and hard sentence. He knew well enough it would please the king at present, in the mind he now was in; and to prevent any alteration, he moves to have it made sure by an irrevocable law, that he might not hereafter be censured for this his immoderate and unmerciful censure, but be sure to save one howsoever.

Let it be written, saith he, among the laws of the Persians] Which the king himself could not repeal, Dan 6:8; Dan 6:15, but once passed and registered, they remained binding for ever. I have read of a people among whom the laws they had lasted in force but for three days at utmost. This was a fault in the other extreme. Laws are to be made with due deliberation, Legem dicimus, νομον, quasi μενοντα νοον (Plato), and then to be established, and not altered without very great reason, as sometimes there is, since

Tempora mutantur, nos et mutamur in illis.

That Vashti come no more before king Ahasuerus] But be absolutely deposed and divorced. Here was no proportion between the offence and the sentence. This judgment was like the laws of Draco; of which Aristotle saith, that they were not worth remembrance, but only for their great severity; as being written not with black, but with blood.

And let the king give her royal estate unto another] The more to vex her. Surely such an exauthoration of so great a personage, with so great disgrace and ignominy, could not but be very grievous, yea, worse than death. High seats, as they are never but uneasy; so the fall from them must needs be dangerous and dismal. How well might holy Esther sing with the Virgin Mary, God putteth down the mighty from their thrones, and exalteth them of low degree, Luk 1:52.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, lest the king’s anger should cool, and the queen should recover her former state, and the king’s favour, in which case this lord would, most likely, have fallen under his displeasure: but the order being once registered as a law of the kingdom, the king could not alter his decree without disgracing himself.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:19 issue a written decree . . . that cannot be revoked: The written decree would become unalterable law that could not be changed (8:8; Dan 6:8, 12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Let her be divorced, and another made Queen.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) That it be not altered.—Literally, that it pass not away. The order having been committed to writing was, in theory at any rate, immutable. The best illustration is the well-known case of Daniel; see also below (Est_8:8). Probably a strong-willed monarch would interpret this inviolability rather freely.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. If it please the king] a standing formula in proposing royal decrees. So often in this book: cp. Neh_2:5.

a royal commandment] lit. a commandment of the kingdom, i.e. an edict which, though directed against an individual, should be registered as a public ordinance, in order that it might come under the class of laws which could not be altered. Memucan had reason to insist upon this course, as he and those sympathising with him in the advice tendered to the king, would have good cause to dread the vengeance of Vashti, if she should regain her position as queen. Another case of making into an unalterable edict what from its nature was but a temporary measure is to be seen in Dan_6:8 f. As regards the whole question, how far the king was bound by any laws, there existed evidently a certain elasticity. Cambyses, desiring to marry his sister (see on Est_1:13), was told by his advisers that, although there was no law permitting such an act, yet there was one to the effect that the king might do as he pleased.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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).

(z) "sodali ejus", Montanus; "sociae ejus", Tigurine version, Drusius, Rambachius. (a) Tikkune Zohar, correct. 21. fol. 59. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. That it be not altered — Literally, and it shall not pass away; that is, it shall remain as a precedent, and be a permanent law for such matters in the empire. On the proverbial inviolability of the laws of the Medes and Persians, compare the marginal references. It originated, probably, in a desire to enhance in the national mind the sacredness of law, and also to forestall capricious and hasty changes in administration. But it was a defective and pernicious principle, making no provision against the capricious enactment of rash and harmful laws, and then allowing no repeal nor modification of them. Practically, however, it was often evaded, and the monarch found some way to make it lawful to do as he pleased.

Her royal estate — The queenly privileges and honours with which the king had been pleased to distinguish her.

Unto another — Hebrew, her female companion. This expression indicates that she herself was but a concubine, for the monarch’s legitimate marriage with one who was to be principal wife, and who, according to Persian law, (Herod., 3:84,) could be taken only from one of the seven princely families of the empire, would hardly be spoken of in this way.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A royal commandment. Literally, "a command of the kingdomi.e. a public, not a domestic, order. Under ordinary circumstances such a matter as the disgrace of a favourite wife would have been settled in the secrecy of the seraglio, without calling general attention to it. In Memu-can"s opinion, the publicity of Vashti"s disobedience had made it expedient that she should be disgraced publicly. Let it be written among the laws of the Persians and the Medes. A sentence upon an individual was not a very suitable thing to add to a national code of laws; but we see from Daniel (Dan_6:8, Dan_6:9) that decrees of quite a temporary character were sometimes attached to the code for the express purpose of rendering them unalterable; and so it seems to have been in this instance. Unto another. Literally, as in the margin, "unto her companion." Memucan assumes that one of the existing inmates of the seraglio will be elevated into the place vacated by Vashti. This was the ordinary course, but on the present occasion was not followed.

Penalties.

In connection with the penalty imposed on Vashti the following remarks may be made:

I PENALTIES ARE INTENDED TO ENFORCE LAWS, or, in other words, to deter men from crime. With many law would have little power apart from the penalties attached to the transgression of it. Those who are not governed by virtue, or the love of God and truth, may be commanded by fear.

II PENALTIES OUGHT TO BE EQUITABLE. As the servants of justice, they should have some real proportion to the trespass committed. Even supposing Vashti to have failed in temper or in wisdom, her punishment was out of all proportion to her fault most cruel and unjust. Excessive penalties are themselves an injustice, and, as all experience testifies, rather encourage than repress crime.

III PENALTIES, while being adequate to the offence, SHOULD CONTEMPLATE THE IMPROVEMENT OF THE OFFENDER. The king"s decree against Vashti gave no room for explanation, repentance, or amendment, When penalties do nothing more than inflict pain and privation, they are likely to harden transgressors in evil, and thus to prepare new and weightier scourges for the society which they are designed to protect.

IV PENALTIES SHOULD NEVER BE THE INSTRUMENTS OF VENGEANCE OR WRATH. They should be the award of impartial and unimpassioned justice. Of the punishment of Vashti a burning anger was the spring.

V PENALTIES SHOULD NEVER BE INFLICTED EXCEPT WHEN GUILT HAS BEEN CLEARLY PROVED. In the action of our law courts the maxim is recognised that it is better to let the guilty escape than to allow punishment to fall on the innocent. The benefit of any doubt is given to the accused.

VI PENALTIES FURNISH A MOTIVE FOR THE AVOIDANCE OF CRIME ONLY TO THE EVIL-DISPOSED. The good honour and love the principles on which just laws are founded, and freely live by them. If all men were governed by a pure conscience and the love of God there would be no need for penal codes.

VII PENALTIES ARE ATTACHED TO DIVINE AS WELL AS TO HUMAN LEGISLATION. No law of God can be broken with impunity. In the cross of Jesus Christ mercy and justice meet, and through that sacrifice an infinite mercy is justly offered to all men. As to the future punishment of the impenitent we can say little, because little is revealed; that we must leave trustfully with him whose judgments are truth and whose ways are righteous. It should be the prayerful aim of all Christians so to enter into the love of God in Christ as to be raised above the fear of the law. "Fear hath torment;" "but perfect love casteth out fear". D. (1Jn_4:18)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she. After this argument on the queen's conduct, follows the proposal: "If it please the king (על טּוב like Neh 2:5), let there go from him 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 give her queenship (her royal rank) to another who is better than she." An edict issued by the king, entered among the laws of the Persians and Medes, and sealed with the royal signet (Est 8:8), does not pass away, i.e., remains in force, is irrevocable (comp. Dan 6:9). The counsellors press for the issue of such an edict, for the purpose of making it impossible to the king to take Vashti again into favour, lest they should experience her vengeance on the restoration of her influence. רעוּתהּ, her companion, is any other 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 be obviated. "And when the king's decree, which he shall make, is heard in his whole kingdom, for it is great, all wives shall give honour to their husbands, from great to small." פּתגּן is according to the Keri to be 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 a thing. In the present verse also it might be so understood: when the thing is heard which the king will do in his whole kingdom. The parenthetical clause, for it is great, is intended to flatter the king's vanity, and induce an inclination to agree to the proposal. "From great to small" signifies high and low, old and young.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Connecting Statement:

Meremoth continues to answer the king.

If it pleases the king ... from him ... before him ... Let the king ... the king's decree ... his vast kingdom

Meremoth speaks to the king in third person as a form of respect. AT: If it pleases your Majesty ... from you ... before you ... Please ... your decree ... your vast kingdom" (See: First, Second, or Third Person)

which cannot be repealed

This can be stated in active form. AT: "which no one can change" (See: Active or Passive)

When the king's decree is proclaimed

This can be stated in active form. AT: "When they hear the king's decree" or "When they hear what you have commanded" (See: Active or Passive)

vast

very wide

from the greatest to the least significant

This is a merism that refers to both extremes and everyone in between. This probably refers to the husbands, but it is possible that it refers to the wives. (See: Merism)

translationWords

king

royal

decree

written

law, laws

Persia

Medes

Vashti

preach

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

a royal edict a royal edict of revenge, i.e., that he commanded to execute her.

and let it be inscribed in the laws of Persia and Media in the books of the statutes and the customs of the kingdom.

and let it not be revoked this statute from among them; this should be a statute and a law for anyone who shows contempt for her husband.

that Vashti did not come and therefore, she was executed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.