10 On the 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,   11 To bring Vashti the queen before the king with the crown royal, to show the people and the princes her beauty: for she was fair to look on.   12 But the queen Vashti refused to come at the king's commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him.   13 Then the king said to the wise men, which knew the times, (for so was the king's manner toward all that knew law and judgment:   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 king's face, and which sat the first in the kingdom;)   15 What shall we do unto the queen Vashti according to law, because she hath not performed the commandment of the king Ahasuerus by the chamberlains?   16 And Memucan answered before the king and the princes, 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.   17 For this 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.   18 Likewise shall the 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.   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.   20 And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small.   21 And the saying pleased the king and the princes; and the king did according to the word of Memucan:   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 bear rule in his own house, and that it should be published according to the language of every people.

      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, v. 10, 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. xx. 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 (v. 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, v. 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 (v. 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, v. 13, 14. In the multitude of such counsellors there is safety. Now here is,

      1. The question proposed to this cabinet-council (v. 15): What shall we do to the queen Vashti according to the law? Observe, (1.) Though it was the queen that was guilty, the law must have its course. (2.) Though the king was very angry, yet he would do nothing but what he was advised was according to law.

      2. The proposal which Memucan made, that Vashti should be divorced for her disobedience. Some suggest that he gave this severe advice, and the rest agreed to it, because they knew it would please the king, would gratify both his passion now and his appetite afterwards. But Josephus says that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence if he could legally have passed it by; and then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good. (1.) He shows what would be the bad consequences of the queen's disobedience to her husband, if it were passed by and not animadverted upon, that it would embolden other wives both to disobey their husbands and to domineer over them. Had this unhappy falling out between the king and his wife, wherein she was conqueror, been private, the error would have remained with themselves and the quarrel might have been settled privately between themselves; but it happening to be public, and perhaps the ladies that were now feasting with the queen having shown themselves pleased with her refusal, her bad example would be likely to have a bad influence upon all the families of the kingdom. If the queen must have her humour, and the king must submit to it (since the houses of private persons commonly take their measures from the courts of princes), the wives would be haughty and imperious and would scorn to obey their husbands, and the poor despised husbands might fret at it, but could not help themselves; for the contentions of a wife are a continual dropping, Prov. xix. 13; xxvii. 15; and see Prov. xxi. 9; xxv. 24. When wives despise their husbands, whom they ought to reverence (Eph. v. 33), and contend for dominion over those to whom they ought to be in subjection (1 Pet. iii. 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, v. 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, v. 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 (v. 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 (v. 21, 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.

      3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.   4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king,   5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:   6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?   7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.   8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.   9 Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.   10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries:   11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,   12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.   13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies.   14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.

      Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this,

      I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (v. 3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, v. 4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, v. 5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (v. 3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (v. 5): If it please the king and if I have found favour in his sightand again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief.

      II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (v. 8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. vi. 15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere--the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere--to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (v. 7), and he therefore would d the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (v. 8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (v. 9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (v. 11), and thus to avenge themselves on their enemies (v. 13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (v. 14), and had swift beasts provided them, v. 10. It was not a time to trifle when so many lives were in danger.