Esther 1:21

Est 1:21 And the saying pleased the king and the princes; and the king did according to the word of Memucan:

Ver. 21. And the saying pleased the king] Pity but itching ears should have clawing counsellors. Memucan was a fit helve for such a hatchet; and his advice fit lettuce for such lips. What marvel that such a smooth counsellor pleased the king, when as he had before given place to two such bad counsellors - Wine and Anger?

And the princes] Who perceived very likely by the king’s looks and gestures, that he was much taken and tickled with Memucan’s counsel; which they therefore second and subscribe to. How rare a jewel in a prince’s ear is a faithful counsellor, that will deliver himself freely, non ad gratiam, sed ad veritatem; not to please, but to profit. Such a one was Agrippa to Augustus, Polybius to Scipio, Latimer to Edward VI, &c. There is safety in the multitude of counsellors, modo audeant quae sentiant, as the orator saith (Cic. pro Milone), so they dare speak out, and will not spare to do it.

And the king did according to the word of Memucan] Dicto citius, it was forthwith done. Vashti is all on the sudden divorced, and the foolish king publicly shamed. But all this was of the Lord, that Esther might be advanced, and the Church relieved. So there was a wheel within a wheel, which the wicked discern not, nor the saints consider. God oft wraps himself in a cloud, and will not be seen till afterwards. All God’s dealings will appear beautiful in their seasons; though for the present we see not the contiguity and concatenation of one thing with another.

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.

CRITICAL NOTES.]

Est_1:22. According to the language of the people] Obscure. The native tongue of the head of the house to be used in the family.

MAIN HOMILETICS OF THE PARAGRAPH. Est_1:21-22

VASHTI IS STRIPPED OF QUEENLY EXTERNALS

Popular oratory is very frequently only the art of articulating the wishes and desires of the multitude. Skill is required at once to comprehend, as if by intuition, those desires; to put them in attractive form, and to speak them forth as if they were novel ideas; but the man is untrue to himself who is determined that his sayings shall please the kings and the princes who hold in their hands his reputation for oratory. And Memucan had caught the trick of popular oratory. His words were the expression of the king’s then present feeling, and the interpretation of the desires and fears of the listening and applauding courtiers. And we are not surprised to read that the saying pleased the king and the princes, and the king did according to the word of Memucan. All was put in motion. The post-horses galloped from stage to stage. It is the proverbial and figurative statement that they flew swifter than the cranes. The postmasters took from the couriers the king’s letters which proclaimed the queen’s degradation; which, to those who looked beneath the surface, set forth the king’s rage more than his desire that every man should bear rule in his own house. And soon throughout the whole realm the story of Vashti’s fall was heard. It was widely known that her crown was taken away, and that she was lowered from her high estate. And doubtless none were found brave enough to speak in her defence. It would be then, as it is too often now, that all forsook in the dark day of her disaster. Those who flattered her beauty when she was queen would depreciate it when she was unqueened. Those who fawned in the day of prosperity would either “damn with faint praise” her daring spirit, or bluster about her disgusting arrogance, in the day of adversity. We do not hear of any consoling or defending voice being lifted up for her help when she had incurred the king’s wrath. Let us hope that she was not quite friendless and forsaken. But so far as the narrative is concerned we do not hear of any such voice, or of any faithful adherents. Undefended she fell. Grasping tenaciously the banner of right she was slain. A lonely wanderer she went forth from the palace gates. Or if she still remained an inhabitant of the king’s harem, the lowest menials might scout her presence. Her tears might be her meat day and night for a season; but though no human hand wiped away those tears, yet an approving conscience might bring untold consolation in the hours of distress, and she that sowed in tears might afterwards reap in joy. A victim she to a mistaken sense of what was right, as some would declare. But oh, it is noble thus to fall. Better and more glorious is it thus to suffer, through even a mistaken sense of duty, than to let moralities and scruples take care of themselves for fear they should stand in the way of advancement, or help on the spoliation of worldly wealth and honours.

Here learn—

1. That virtue is not always successful in this world. It is only a supposition for the purpose of supporting a foregone conclusion that Vashti was reinstated. Our narrative does not state anything of the kind, and this is the only authentic history of Vashti’s career. Now it has been said that God makes innocence of soul ever prosper. This is true spiritually, but is not always true as the world accounts prosperity. Novelists, in making virtue triumphant and vice finally a failure in this world, simply set forth that which is in harmony with our conceptions of what ought to be; but then it is plain enough that all things are not as they ought to be in this disordered universe. The Vashtis are not reinstated; the Josephs are not always taken out of prison and placed on thrones; the Jobs do not invariably find that the last earthly state is better than the first. Johns are sometimes beheaded in prison, and Peters are crucified. It would take great skill to show that Paul had made “the best of this world.” He did not seem to think so himself, and he ought to have been a good judge. Certainly it was not “a best” that would be chosen by those who advocate the possibility of making the best of both worlds. Apostles and reformers have endured poverty, persecution, and martyrdom. Genius has pined away in garrets; greatness has been trampled upon by littleness; shrewd business men have ground down their superiors; virtue has been hidden in dens and caves of the earth; truth, with sad heart, has wandered about in sheep skins and goat skins. And the world’s greatest heroes have not infrequently been the world’s greatest sufferers.

2. That virtue uncrowned is better than vice crowned. This may do in theory, but will not be accepted in practice by the vast majority. In our eagerness to catch or to preserve the perishable crowns of earth we let our principles go to the winds. Still wrong-doers even applaud right doing. And however that may be, an approving conscience will sustain, though time-serving courtiers and angry monarchs oppress, and pass their stringent measures of banishment, of confiscation, and even of death. Virtue is nobler in a miserable hut than vice in a splendid palace. Lazarus was more royal in his rags than Dives in his purple and fine linen. A true-hearted Vashti is richer in her very degradation than the enthroned and worshipped Ahasuerus. Behind the outward glitter was the inward gnawing of a reproachful memory. But behind the cloud of Vashti’s shame might be the cheering light of conscious integrity. And in this sense the good man may make the best of both worlds. Earthly crowns may be taken away, but the crown of Divine approval cannot be removed by any external force.

3. That the path of duty is the way to lasting glory. If Vashti had possessed a prudential regard to her own safety, her name might not have been heard of outside the palace. But now multitudes have heard her name, and wherever this book travels a memorial will be raised to tell of her womanly modesty and her heroic dignity. And no deed done in a right spirit shall perish; for nothing is lost in the material universe, and much less can there be loss in the moral universe. Those who fight in Virtue’s cause may fall on the battle-field, but they conquer by their seeming defeats, and their wounds, by Divine grace, through the atoning merits of the Saviour, will be productive of immortal honours. We cannot follow Vashti in her journeyings and watch her entering the palace beautiful. But this is certain—those who love and serve the better King, Jesus Christ; those who come to him in true penitence and childlike faith, will never be cast out because they have done wrong even, if the wrong-doing was unintentional; and his followers will not do wrong designedly and with the full consent of their renewed natures. The Divine Bridegroom asks not that the bride be perfect in knowledge, not that she be free from error in judgment, but that she be perfect in love.

SUGGESTIVE COMMENTS ON Est_1:21-22

Est_1:21. We do not wonder that the king was pleased with a proposal that gratified his pride and anger. The princes, too, were pleased with a law which flattered their vanity and sanctioned their domestic tyranny.

And the saying pleased the king. Pity but itching ears should have clawing counsellors. Memucan was a fit helve for such a hatchet, and his advice fit lettuce for such lips. What marvel that such a counsellor pleased the king, when as he had before given place to two such bad counsellors—wine and anger? How rare a jewel in a prince’s ear is a faithful counsellor, that will deliver himself fully, not to please but to profit.—Trapp.

Est_1:22. The king not only divorces his queen, but publishes a decree through all his dominions, that every man should bear rule in his own house. This is the law of God.

The safety and honour of a prince is in virtue, not unrighteous laws.

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 the queen.—Matthew Henry.

The king and the princes approve this heavy judgment of Memucan’s. No doubt many messages passed ere the rigour of this execution. That great heart knows not to relent, but will rather break than yield to an humble deprecation. When the stone and the steel meet fire is stricken: it is a soft answer that appeaseth wrath. Vashti is cast off.—Bishop Hall.

It was unanimously resolved, with a wise regard to the public interests of the nation, that the punishment of Vashti could be nothing less than degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire.—Port. Commentary.

We do not ourselves wonder, that, when the king’s high council—his wise men—came to consider the matter, they decided that Vashti must have her diadem taken from her. They saw, also, that the question was one of near interest to themselves; for if it went abroad, as it was sure to do, that the queen had flatly refused to obey even the king of kings, what had they and the other princes of the land to expect in their own families from the example if this high crime were not condignly punished? But one is amazed at the infantine simplicity of these famous sages in recommending the issue of a royal decree in all the languages of this great empire—“that every man should bear rule in his own house.” This is, undoubtedly, one of the most amusing things in all history. One cannot but imagine the inextinguishable burst of shrill merriment which rung through every one of the one hundred and twenty-seven provinces of the Persian empire when this sage decree was promulgated.—Dr. Kitto.

MAIN HOMILETICS OF THE WHOLE CHAPTER

This book presents us with impressive views of man with and without grace; of the great instability of human affairs; of the sovereign power, justice, and faithfulness of the Supreme Being. We now call your attention to the first chapter.

I. The king of Persia at this time was Ahasuerus. Commentators differ about him. He was a heathen—a stranger to God—possessing extensive dominions. His was the second of the four great empires. These empires have come to nought; but, brethren, there is a kingdom which passeth not away. Its King will remain in heaven for ever. Let us be numbered among its subjects.

II. This mighty potentate, Ahasuerus, wished to make a display of his greatness: made a feast—the power of Media and Persia present—he exhibited his riches, and honour, and glory. Notice his pride. Beware of pride. Pray that you may habitually remember what you are—poor, fallen sinners.

III. At this feast, though a heathen one, moderation was observed. “And the drinking was according to law: none did compel.” Intemperance is an abomination and a degradation; hence we should flee from it.

IV. But though the feast of Ahasuerus was free from the disgrace of compelling the guests to proceed to drunkenness, yet did very evil consequences result from it. It is but seldom that such meetings are free from such consequences. We read of Belshazzar’s feast; we read of Herod’s feast. In such entertainments God is liable to be forgotten. Solomon, who with extraordinary diligence, and unparalleled success, had examined and tried the sources of all earthly gratification, tells us, in language which ought never to be out of remembrance, that “it is better to go to the house of mourning than the house of feasting.”

V. Let us consider the evil which was occasioned by the feast.—The king ordered the queen to be brought. She refused to come. The wrath of the king was kindled. The result was a council, then the divorcement of the queen. Quarrels, animosities, and heart-burnings are so contrary to that religion of love which a received gospel generates, that we ought to strive to the utmost for the preservation of the opposite virtues. Christ is the Prince of Peace; let us not only trust in his death for salvation, but imitate his meekness and lowliness of heart.

Two short remarks shall close this discourse:—

1. It behoveth us to lead excellent lives, and the higher we are placed in the community the more ought this to be the object of our ambition. Let our lives be continual sermons to those among whom we live.

2. It behoveth us to regard the duties which appertain to the relations of life in which we are placed. “Brethren, let every man wherein he is called, therein abide with God.”—Hughes.

I. The vast extent of the Persian empire. It comprehended all the countries from the river Indus on the east to the Mediterranean on the west; and from the Black Sea and Caspian in the north to the extreme south of Arabia, then called Ethiopia. This gigantic dominion was divided into 127 provinces or governments, each of which was placed under a satrap, or, in modern language, a pasha, who managed its affairs, and annually transmitted a certain sum as revenue to the king. The seat of government was variable, according to the season of the year, the summer months being spent by the court at Ecbatana, and the winter months at Susa, or, as it is called in this chapter, Shushan, the palace. The form of government in the East has from the earliest times been despotic, one man swaying the destinies of millions, and having under him a crowd of smaller despots, each in his more limited sphere oppressing the people subjected to his rule.

1. Despotism has its occasional fits of generosity and kindness. It is as kind-hearted that Ahasuerus is brought before you in the early part of this chapter. He was spending the winter months at Susa. The retinue of the monarch was vast, and the fountains and gardens were on a scale of grandeur which we cannot well conceive. There, then, the king, but little concerned about the welfare of his subjects, was spending his time, chiefly in selfish ease and unbounded revelry. To him it was of no moment how his people were oppressed by those whom he set over them; his sole concern was to enjoy his pleasures.

2. With all the luxury and temptation to self-indulgence, there was no compulsion employed to draw any one beyond the bounds of temperance. The law was good, but the king himself had too largely used the liberty, and hence his loss of self-control and all sense of propriety. When heated with wine he sent for Vashti, &c. Lessons suggested are—

(1) Extravagancies and follies into which men are betrayed by intemperance.

(2) That which dethrones reason and destroys intellect should surely be avoided.

(3) All the consequences which affect the man individually, and others also, rest upon the head of the transgressor.

(4) Intemperance (a) blots out distinction between right and wrong; (b) foments all the evil passions of the natural heart; (c) destroys the proper exercise of the power of the will; (d) and often inflicts grievous wounds upon the innocent, as the case of Vashti here already demonstrates.

(5) The necessity of guarding against these evils.

II. The evils which arose from the peculiar family arrangements of those countries. We take occasion here to observe two great evils:—

1. The condition of the female sex was that of degradation. The married woman was not really what the Divine institution intended her to be, the true companion and friend of her husband. She was kept in a state of seclusion, real freedom she knew not; she was, in truth, only a slave, having power to command some other slaves. She was without education, and generally unintelligent, frivolous, and heartless. She was guarded with zealous care, as if she had been very precious, but at the same time she was wholly dependent upon the caprices of her lord.

2. Yet, strangely enough, in the second place, it is to be noticed that, as if to afford evidence that the law of nature cannot be trampled upon with impunity, it very frequently happened that the female influence was felt by the despotic husband, so as to make him in reality the slave. Not conscious of it, but imagining that he held the place of absolute authority, he was himself governed; yet not through the power of real affection, but through the imbecile doting which constituted all that he knew of real affection. Common history abounds with illustrations of this fact, and in the sacred history we have examples of the same kind; David, Solomon, and Ahab are instances. There is never a violation of God’s righteous appointments, but it is followed by some penalty. From this Book of Esther, it appears very obviously that Ahasuerus, with all his caprices and his stern, imperious self-will, was at first completely under the influence of Vashti, as he afterwards came to be under that of Esther. The whole domestic system being unnaturally constructed, there was, of necessity, derangements in the conducting of it. The despot might be one day all tenderness and submission, and the next day he might, to gratify his humour, exact from his slaves what, a short time afterwards, he would have counted it absolutely wrong in himself to command, and punishable in them to do.

III. The degradation of Vashti. We have to look at the circumstances which are brought before us in the narrative. At a season when sound counsel could scarcely have been expected, and when he who sought it was not in a fit condition to profit by it, the serious question was proposed by the king, “What shall be done to Vashti?” &c. To defer the consideration of so grave a subject to a more fitting season would have been so clearly the path which a wise counsellor would have recommended, that we feel astonished that it was not at once suggested. But the wrath of the king was so strongly exhibited that his compliant advisers did not venture to contradict him. “Memucan answered,” &c. Now, with respect to this opinion of the chief counsellor, it may be observed that it was based upon a principle which in itself is unquestionably right, although there was a wrong application made of it. Rank and station, while they command a certain measure of respect, involve very deep responsibility. Fashions and maxims usually go downward from one class of society to another. Customs, adopted by the higher orders as their rule, gradually make their way until at length they pervade all ranks. Thus far Memucan spoke wisely, when he pointed to the example of the queen as that which would certainly have an influence, wherever it came to be known, throughout the empire. But the principle, in the present instance, was wrongly applied when it was made the ground of condemning the conduct of Vashti. The design was to make her appear guilty of an act of insubordination, which it was necessary for the king to punish, if he would promote the good of his subjects, whereas, in reality, she had upon her side all the authority of law and custom, and was to be made the victim both of the ungovernable wrath of the king, who was beside himself with wine, and also of flatterers who, to gratify him, would do wrong to the innocent. See here the danger of flattery.

Let us extract some practical lessons from our subject.

1. The inadequacy of all earthly good to make man truly happy. Surveying the whole scene portrayed in the early verses of this chapter, we might imagine that the sovereign who ruled over this empire, upon whose nod the interests of so many millions depended, and for whose pleasure the product of so many various climes could be gathered together, had surely all the elements of enjoyment at his command.… And yet we must say that the mightiest sovereign of his time, with 127 provinces subject to him, with princes serving him, and slaves kissing the dust at his feet, was not half so happy as the humblest individual here, who knows what is meant by the comforts of home, where he is in the midst of those who love him.

2. A few remarks may be offered upon the domestic question here settled by the king and his counsellors, as to the supremacy of man in his own house. How could they pronounce a sound judgment upon a question which their customs prevented them from rightly knowing?

3. We have in the text a law spoken of which changeth not. And, my friends, there is such a law, but it is not the law of the Medes and Persians, it is the law of the Eternal. Jehovah’s law changeth not. And what does it say? “This do and live.” “Cursed is every one that continueth not in all things written in the book of the law to do them.” That seals us all up under wrath. But we turn the page, and we read and see that “Christ is the end of the law for righteousness.” And is not this our conclusion, then—“I will flee from the curse of the immutable law, and shelter myself under the righteousness of Christ, which is also perfect and immutable, that through him and from him I may have mercy and eternal life”?—Dr. Davidson.

ILLUSTRATIONS TO CHAPTER 1

Power. Pompey boasted, that, with one stamp of his foot, he could rouse all Italy to arms; with one scratch of his pen, Ahasuerus could call to his assistance the forces of 127 provinces; but God, by one word of his mouth, one movement of his will, can summon the inhabitants of heaven, earth, and the undiscovered worlds to his aid, or bring new creatures into being to do his will.

Dignity. A French doctor once taunted Flechier, Bishop of Nismes, who had been a tallow-chandler in his youth, with the meanness of his origin; to which he replied, “If you had been born in the same condition that I was, you would still have been but a maker of candles.”

Great men. Columbus was the son of a weaver, and a weaver himself. Cervantes was a common soldier. Homer was the son of a small farmer. Demosthenes was the son of a cutler. Terence was a slave. Oliver Cromwell was the son of a London brewer. Howard was an apprentice to a grocer. Franklin was a journeyman printer, and son of a tallow-chandler and soap-boiler. Dr. Thomas, Bishop of Worcester, was the son of a linen-draper. Daniel Defoe was a hostler, and son of a butcher. Whitfield was the son of an innkeeper at Gloucester. Virgil was the son of a porter. Horace was the son of a shopkeeper. Shakespeare was the son of a woolstapler. Milton was the son of a money scrivener. Robert Burns was a ploughman in Ayrshire. Yet all these rose to eminence.

How to make a feast. “Lord Chief Justice Hall frequently invited his poor neighbours to dinner, and made them sit at table with himself. If any of them were sick, so that they could not come, he would send provisions to them warm from his table.”

Favour of God. It was the saying of a wise Roman, “I had rather have the esteem of the Emperor Augustus than his gifts;” for he was an honourable, understanding prince, and his favour very honourable. When Cyrus gave one of his friends a kiss, and another a wedge of gold, he that had the gold envied him that had the kiss as a greater expression of his favour. So the true Christian prefers the privilege of acceptance with God to the possession of any earthly comfort, for in the light of his countenance is life, and his favour is as the cloud of the latter rain.—Butler.

Pride of wealth. Alcibiades was one day boasting of his wealth and great estate, when Socrates placed a map before him, and asked him to find Attica. It was insignificant on the map; but he found it. “Now,” said the philosopher, “point out your own estate.” “It is too small to be distinguished in so little a space,” was the answer. “See, then!” said Socrates, “how much you are affected about an imperceptible point of land.”

Your bags of gold should be ballast in your vessel to keep her always steady, instead of being topsails to your masts to make your vessel giddy. Give me that distinguished person, who is rather pressed down under the weight of all his honours, than puffed up with the blast thereof. It has been observed by those who are experienced in the sport of angling, that the smallest fishes bite the fastest. Oh, how few great men do we find so much as nibbling at the gospel book.—Seeker.

Abuse of wealth. I am no advocate for meanness of private habitation. I would fain introduce into it all magnificence, care, and beauty, when they are possible; but I would not have that useless expense in unnoticed fineries or formalities—cornicing of ceilings, and graining of doors, and fringing of curtains, and thousands of such things—which have become foolishly and apathetically habitual.… I speak from experience: I know what it is to live in a cottage with a deal floor and roof, and a hearth of mica slate; I know it to be in many respects healthier and happier than living between a Turkey carpet and a gilded ceiling, beside a steel grate and polished fender. I do not say that such things have not their place and propriety; but I say this emphatically, that a tenth part of the expense which is sacrificed in domestic vanities, if not absolutely and meaninglessly lost in domestic comforts and encumbrances, would, if collectively afforded and wisely employed, build a marble church for every town in England.—Ruskin.

Danger. “A boy climbing among the Alps saw some flowers on the verge of a precipice, and sprang forward to get them. The guide shouted his warnings; but the heedless boy grasped the flowers, and fell a thousand feet upon the rocks below with them in his hand. It was a dear price for such frail things, but he is not the only victim of such folly.”

Danger of prosperity. When Crates threw his gold into the sea, he cried out, Ego perdam te, ne tu perdas me, that is, “I will destroy you, lest you should destroy me.” Thus, if the world be not put to death here, it will put us to death hereafter. Then we shall say, as Cardinal Wolsey, when discarded by his prince and abandoned to the fury of his enemies: “If I had served my God as faithfully as my king, he would not have thus forsaken me.” Poor man! all the perfumes on earth are unable to prevail over the stench of hell.—Secker.

In a long sunshine of outward prosperity, the dust of our inward corruptions is apt to fly about and lift itself up. Sanctified affliction, like seasonable rain, lays the dust, and softens the soul.—Salter.

When fire is put to green wood there comes out abundance of watery stuff that before appeared not; when the pond is empty, the mud, the filth, and toads come to light. The snow covers many a dunghill, so doth prosperity many a rotten heart. It is easy to wade in a warm bath, and every bird can sing in a sunshiny day. Hard weather tries what health we have; afflictions try what sap we have, what grace we have. Withered leaves soon fall off in windy weather, rotten boughs quickly break with heavy weights, &c.—Brooks.

Some of you glory in your shame, that you have drunk down your companions, and carried it away—the honour of a sponge or a tub, which can drink up or hold liquor as well as you.—Baxter.

We commend wine for the excellency of it; but if it could speak, as it can take away speech, it would complain that, by our abuse, both the excellencies are lost; for the excellent man doth so spoil the excellent wine, until the excellent wine hath spoiled the excellent man. Oh, that a man should take pleasure in that which makes him no man; that he should let a thief in at his mouth to steal away his wit; that for a little throat indulgence he should kill in himself both the first Adam—his reason, and even the second Adam—his regeneration, and so commit two murders at once.—Adams.

An earnest young minister was in the house of a rich friend. He was pressed to take wine, but refused. It was again pressed upon him. At length he yielded to their importunities, and drank a little. Gradually he formed a liking for wine, and at length began taking far too much. By degrees, and almost before he was aware of it, he became a drunkard. He was degraded from his office of the ministry, and sank lower and lower. Years after he had been pressed to drink by his rich friend, he came again to his door; this time to beg for a little food, and was ordered away as a drunken vagabond.

Joseph Ralston, of Philipsburg, Penn., met with a horrible death by freezing. He had been drinking freely, and had, while drunk, to wade the Moshandoo Creek; but, ere he proceeded two-thirds of the way, his limbs refused to perform their office. He grasped a bough of an overhanging tree, unable to advance farther; and soon the fast-congealing water cemented close about him—a tomb of ice which stretched from shore to shore. Two days after he was found there rigid as an icicle, his knees embedded in a sheet of the frozen element seven inches thick, his body inclined a little forwards, his hands clutching the boughs, eyes astare, and despair pictured on his features.—Pittsburgh Despatch.

God trieth men’s love to him by their keeping his commandments. It was the aggravation of the first sin that they would not deny so small a thing as the forbidden fruit, in obedience to God! And so it is of thine, that will not leave a forbidden cup for him. O miserable wretch! dost thou not know thou canst not be Christ’s disciple if thou forsake not all for him, and hate not even thy life in comparison of him, and wouldst die rather than forsake him? And thou like to lay down thy life for him, who wilt not leave a cup of drink for him? Canst thou burn at a stake for him, that canst not leave an alehouse, or vain company, or excess, for him? What a sentence of condemnation dost thou pass upon thyself!—Baxter.

Not in the day of thy drunkenness only dost thou undergo the harm of drunkenness, but also after that day. And as when a fever is passed by, the mischievous consequences of the fever remain, so also when drunkenness is passed, the disturbance of intoxication is whirling round both body and soul. And while the wretched body lies paralyzed, like the hull of a vessel after a shipwreck, the soul, yet more miserable than it, even when this is ended, stirs up the storm and kindles desire; and when one seems to be sober, then most of all is he mad, imagining to himself wine and casks, cups and goblets.—Chrysostom.

“If you have glutted yourselves with worldly pleasures, it is no wonder that you should find an unsavoury taste in spiritual delights. Doves that are already filled find cherries bitter.”—J. Lyth, D.D.

Bountiful King. The Lord, like a most bountiful king, will be angry if any man will ask a small thing at his hands; because he had rather give things of great worth than of small value. His goodness is infinite.—Powell.

Fulness of Christ. I have found it an interesting thing to stand at the edge of a noble rolling river, and to think, that although it has been flowing on for 6000 years, watering the fields, and slaking the thirst of a hundred generations, it shows no sign of waste or want. And when I have watched the rise of the sun as he shot above the crest of the mountain, or, in a sky draped with golden curtains, sprang up from his ocean bed, I have wondered to think that he has melted the snows of so many winters, and renewed the verdure of so many springs, and planted the flowers of so many summers, and ripened the golden harvest of so many autumns, and yet shines as brilliantly as ever; his eye not dim, nor his natural strength abated, nor his floods of lightness fail, for centuries of boundless profusion. Yet what are these but images of the fulness that is in Christ! Let that feed your hopes, and cheer your hearts, and brighten your faith, and send you away this day happy and rejoicing! For when judgment flames have licked up that flowing stream, and the light of that glorious sun shall be quenched in darkness, or veiled in the smoke of a burning world, the fulness of Christ shall flow on through eternity in the bliss of the redeemed. Blessed Saviour! Image of God! Divine Redeemer! In thy presence is fulness of joy; at thy right hand there are pleasures for evermore. What thou hast gone to heaven to prepare, may we be called up at death to enjoy!—Dr. Guthrie.

Wife. “And now let us see whether the word ‘wife’ has not a lesson. It literally means a weaver. The wife is the person who weaves. Before our great cotton and cloth factories arose, one of the principal employments in every house was the fabrication of clothing: every family made its own. The wool was spun into threads by the girls, who were therefore called spinsters; the thread was woven into cloth by their mother, who, accordingly, was called the weaver, or the wife; and another remnant of this old truth we discover in the word ‘heirloom,’ applied to any old piece of furniture which has come down to us from our ancestors, and which, though it may be a chair or bed, shows that a loom was an important article in every house. Thus the word ‘wife’ means weaver; and, as Trench well remarks, ‘in the word itself is wrapped up a hint of earnest, indoor, stay-at-home occupation, as being fitted for her who bears the name.’ ”

Pleasures. The pleasures of the world surfeit with satisfying, while heavenly pleasures satisfy without surfeiting. The surfeited nature of the sensualist requires a constantly increasing stimulus to rouse his used-up powers, but with each advance in Christian enjoyment there is an increased power to appreciate heavenly joys. The pleasures of the world are like the kiss of Judas, given but to betray; the pleasures of heaven make the soul bright and beautiful, as when the face of Moses was transformed by the vision of God.—J. G. Pilkington.

Pleasures. Pleasures, like the rose, are sweet, but prickly; the honey doth not countervail the sting; all the world’s delights are vanity, and end in vexation; like Judas, while they kiss, they betray. I would neither be a stone nor an epicure; allow of no pleasure, nor give way to all; they are good sauce, but naught to make a meal of. I may use them sometimes for digestion, never for food.—Henshaw.

Price of pleasure. Goethe, in his “Faust,” introduces for his hero a student longing for the pleasures of knowledge. The devil appears, to seduce him from his pursuit; Faust is to have all possible sensual enjoyment in life, but is to pay for it by yielding his soul to the devil at last. At the end, Mephistopheles, jealous of his claim, appears and carries off his victim, the student’s lost soul.

Anger. I am naturally as irritable as any; but when I find anger, or passion, or any other evil temper, arise in my mind, immediately I go to my Redeemer, and, confessing my sins, I give myself up to be managed by him.—Clarke.

Anger subdued. Two good men on some occasion had a warm dispute; and remembering the exhortation of the Apostle, “Let not the sun go down upon your wrath,” just before sunset one of them went to the other, and knocking at the door, his offended friend came and opened it, and seeing who it was, started back in astonishment and surprise; the other, at the same time, cried out, “The sun is almost down.” This unexpected salutation softened the heart of his friend into affection, and he returned for answer, “Come in, brother, come in.” What a happy method of conciliating matters, of redressing grievances, and of reconciling brethren!—Arvine.

Hypocrisy. A very capital painter in London exhibited a piece representing a friar habited in his canonicals. View the painting at a distance, and you would think the friar to be in a praying attitude: his hands are clasped together and held horizontally to his breast, his eyes meekly demissed like those of the publican in the gospel: and the good man appears to be quite absorbed in humble adoration and devout recollection. But take a nearer survey, and the deception vanishes; the book which seemed to be before him is discovered to be a punch-bowl, into which the wretch is all the while in reality only squeezing a lemon. How lively a representation of a hypocrite!—Salter.

Idols. A man’s idol is not necessarily an image of gold; it may be a child of clay, the fruit of his own loins, or the wife of his bosom; it may be wealth, fame, position, success, or business—anything which absorbs unduly the affections and attention. Against all such the Almighty pronounces the decree: “Thou shalt have no other gods before me,” and hurls his resistless missiles of destruction. Either ourselves or our idols must be destroyed.

Idolatry! You cannot find any more gross, any more cruel, on the broad earth, than within the area of a mile around this pulpit. Dark minds, from which God is obscured; deluded souls, whose fetish is the dice-box or the bottle; apathetic spirits, steeped in sensual abomination, unmoved by a moral ripple, soaking in the swamp of animal vitality; false gods, more hideous, more awful than Moloch or Baal, worshipped with shrieks, worshipped with curses, with the hearthstone for the bloody altar, and the drunken husband for the immolating priest, and women and children for the victims.—Dr. Chapin.

Loss of time. We are doomed to suffer a bitter pang as often as the irrevocable flight of our time is brought home with keenness to our hearts. The spectacle of the lady floating over the sea in a boat, and waking suddenly from sleep to find her magnificent ropes of pearl necklace by some accident detached from its fastening at one end, the loose string hanging down into the water, and pearl after pearl slipping off for ever into the abyss, brings before us the sadness of the case. That particular pearl which at the very moment is rolling off into the unsearchable deep, carries its own separate reproach to the lady’s heart, but is more deeply reproachful as the representative of so many other uncounted pearls that have already been swallowed up irrecoverably while yet she was sleeping, of many, besides, that must follow before any remedy can be applied to what we may call this jewelly hemorrhage.

The intrepid judge. One of the favourites of Henry V., when Prince of Wales, having been indicted for some misdemeanour, was condemned, notwithstanding all the interest he could make in his favour, and the prince was so incensed at the issue of the trial that he struck the judge on the bench. The magistrate, whose name was Sir William Gascoigne, acted with a spirit becoming his character. He instantly ordered the prince to be committed to prison, and young Henry, sensible by this time of the insult he had offered to the laws of his country, suffered himself to be quietly conducted to jail by the officers of justice. The king, Henry IV., who was an excellent judge of mankind, was no sooner informed of this transaction, than he cried out in a transport of joy, “Happy is the king who has a magistrate possessed of courage to execute the laws, and still more happy in having a son who will submit to such chastisement.”—Arvine.

Flattery. The coin most current among mankind is flattery: the only benefit of which is, that, by hearing what we are not, we may learn what we ought to be.

Whitfield, when flattered, said, “Take care of fire: I carry powder about me.”

A flattering priest told Constantine the Great that his virtues deserved the empire of the world here, and to reign with the Son of God hereafter. The emperor cried, “Fie, fie, for shame; let me hear no more such unseemly speeches; but, rather, suppliantly pray to my Almighty Maker, that, in this life and the life to come, I may be reckoned worthy to be his servant.”

Excuses. He that does amiss never lacks excuse. Any excuse will serve when one has not a mind to do a thing. The archer that shoots ill has a lie ready. He that excuses himself accuses himself. A bad workman always complains of his tools.

Wicked counsel. A young man devoted himself to a religious life. His ungodly parents sent him many letters to dissuade him. Being fully decided to go on in his chosen course, when any letters came addressed to him he threw them into the fire at once, without opening them. When friends and kindred stand between us and Christ, they must be disregarded.

Sin. Sin is like the little serpent aspis, which stings men, whereby they fall into a pleasant sleep, and in that sleep die.—Swinnock.

Envy. We shall find it in Cain, the proto-murderer, who slew his brother at the instigation of envy. We shall find in the dark, and gloomy, and revengeful spirit of Saul, who, under the influence of envy, plotted for years the slaughter of David. We shall find it in the king of Israel, when he pined for the vineyard of Naboth, and shed his blood to gain it. Yes; it was envy that perpetrated that most atrocious crime ever planned in hell or executed on earth, on which the sun refused to look, and at which nature gave signs of abhorrence by the rending of the rocks—I mean the crucifixion of Christ, for the evangelist tells us that for envy the Jews delivered our Lord.—J. A. James.

The poets imagined that envy dwelt in a dark cave; being pale and lean-looking as guilt, abounding with gall, her teeth black, never rejoicing but in the misfortunes of others; ever unquiet and careful, and continually tormenting herself.—Wit.

Friendship. True friendship can only be made between true men. Hearts are the soul of honour. There can be no lasting friendship between bad men. Bad men may pretend to love each other; but their friendship is a rope of sand, which shall be broken at any convenient season. But if a man have a sincere heart within him, and be true and noble, then we may confide in him.—Spurgeon.

Ingratitude. A petted soldier of the Macedonian army was shipwrecked, and east upon the shore apparently lifeless. A hospitable Macedonian discovered him, revived him, took him to his home, and treated him in a princely manner, and, when he departed, gave him money for his journey. The rescued soldier expressed warm thanks, and promised royal bounty to his benefactor. Instead, when he came before Philip, he related his own misfortunes, and asked to be rewarded by the lands and house of his rescuer. His request was granted, and he returned, and drove out his former host. The latter hastened to lay the true state before the king; when he restored the land, and caused the soldier to be branded in the forehead, “The Ungrateful Guest,” as the reward of his baseness.

Conscience wakeful. Though in many men conscience sleeps in regard to motion, yet it never sleeps in regard to observation and notice. It may be hard and seared, it can never be blind. Like letters written with the juice of lemon, that which is written upon it, though seemingly invisible and illegible, when brought before the fire of God’s judgment, shall come forth clear and expressive.—M‘Cosh.

Guilty conscience. It gives a terrible form and a horrible voice to everything beautiful and musical without. Let Byron describe its anguish, for who felt it more than he?—

“The mind that broods o’er guilty woes

Is like the scorpion girt by fire;

In circle narrowing as it glows,

The flames around their captive close,

Till inly searched by thousand throes,

And maddening in her ire,

One sad and sole relief she knows—

The sting she nourished for her foes;

Whose venom never yet was vain,

Gives but one pang, and cures all pain,

And darts into her desperate brain;

So do the dark in soul expire,

Or live like scorpion girt with fire.

So writhes the mind remorse has riven,

Unfit for earth, undoomed for heaven,

Darkness above, despair beneath,

Around it flame, within it death.”

Forgiveness. As the prince or ruler only has power to forgive treason in his subjects, so God only has power to forgive sin. As no man can forgive a debt only the creditor to whom the debt is due, so God only can forgive us our debts, whose debtors we are to an incalculable amount. But we know that he is always ready to forgive. “He keeps mercy for thousands, and pardons iniquity, transgression, and sin.”

Forgiveness. In a school in Ireland, one boy struck another, and when he was about to be punished, the injured boy begged for his pardon. The master asked. “Why do you wish to keep him from being flogged?” The boy replied, “I have read in the New Testament that our Lord Jesus Christ said that we should forgive our enemies; and, therefore, I forgive him, and beg he may not be punished for my sake.”

At the present day the green turben which marks descent from Mahomet is often worn in the East by the very poor, and even by beggars. In our own history the glory of the once illustrious Plantagenets so completely waned, that the direct representative of Margaret Plantagenet, daughter and heiress of George, Duke of Clarence, followed the trade of a cobbler in Newport, Shropshire, in 1637. Among the lineal descendants of Edmund of Woodstock, sixth son of Edward I., and entitled to quarter the royal arms, were a village butcher and a keeper of a turnpike gate; and among the descendants of Thomas Plantagenet, Duke of Gloucester, fifth son of Edward III., was included the late sexton of a London church.—Geikie.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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.

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

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)

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).

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.

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

The king did according to the word of Memucan. This expression must not be pressed too closely. It does not imply more than that Memucan"s advice was followed in a general way Vashti disgraced, and the grounds of her disgrace published throughout the provinces. We cannot be sure that the decree was "written among the laws of the Persians and the Medes." Even if it was, it was always possible for a Persian king to give himself a dispensation from the law (see Herod., 3:58).

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

The saying pleased the king and the princes, and the king carried it into execution. He sent letters into all his provinces to make known his commands, and to let all husbands know, that they were to bear rule in their own houses. "In every province according to its writing, and to every people according to their speech" (comp. Est 8:9), that his will might be clearly understood by all the subjects of his wide domain, who spoke different languages and used different alphabetical characters. The contents of these letters follow in וגו להיות, that every man should be master in his own house. These words state only the chief matter and object of the edict; but they presuppose that the fact which gave rise to the decree, viz., the refusal of Vashti, and her consequent deposition, were also mentioned. The last words: "and that he shall speak according to the language of his people," are obscure. Older expositors understand them to mean, that every man was to speak only 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 his language, and to use that alone. Bertheau, on the other hand, objects that such a sense is but imported into the words, and in no wise harmonizes with the context. Both these assertions are, however, unfounded. In the words, the man shall speak according to the language of his people, i.e., he shall speak his native tongue in his house, it is implied that no other language was to be used in the house, and the application of this law to foreign wives is obvious from the context. The rule of the husband in the house was to be shown by the fact, that only the native tongue of the head of the house was to be used in the family. Thus in a Jewish family the Ashdodite or any other language of the wife's native land could not have been used, as we find to have been the case in Judaea (Neh 13:23). All other explanations are untenable, as has been already shown by Baumgarten, p. 20; and the conjecture set up after Hitzig by Bertheau, that instead 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 that not עם שׁוה, but only ל שׁוה (comp. Est 3:8) could bear the meaning: to be becoming to any one. Such a command may, indeed, appear strange to us; but the additional particular, that every man was to speak his native tongue, and to have it alone spoken, in his own house, is not so strange as the fact itself that an edict should be issued commanding that the husband should be master in the house, especially in the East, where the wife is so accustomed to regard the husband as lord and master. Xerxes was, however, the author of many strange facts besides this.

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.)

Memukan

Translate his name as in Esther 1:14. (See: How to Translate Names)

province

A province is a large area into which some countries are divided for the purposes of government. See how you translated this in Esther 1:1.

every man should be master of his own household

"all men should have complete authority over their wives and their children"

This decree was given

This can be stated in active form. AT: "They wrote this decree" (See: Active or Passive)

translationWords

king

royal

people group

decree

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