Commentari biblici

Now it came to pass in the days of Ahasuerus, (this [is] Ahasuerus which reigned, from India even unto Ethiopia, [over] an hundred and seven and twenty provinces:)

Now it came to pass in the days of Ahasuerus — This book is in the Hebrew called Esther, because she is a chief party therein mentioned and memorized. The Rabbis call it Megillath Esther, that is, the volume of Esther; and further tell us that there be five such volumes of Scripture books; viz. Solomon’s Song, Ruth, Lamentations, Ecclesiastes, and this of Esther: which they use to read all over in their synagogues, five times a year. 1. Solomon’s Song at the Passover; in remembrance of their one time deliverance out of Egypt, and their future salvation by the Messiah. 2. Ruth at Pentecost; because therein is set down the genealogy of David their first king. 3. The Lamentations of Jeremiah on the ninth day of the fifth month (that is, of August); in regard to the Babylonian captivity, and ruin of the Temple. 4. Ecclesiastes, at the feast of Tabernacles; in a thankful remembrance of the Divine providence asserted in that book; and exercised over them in a special manner, when they wandered in the wilderness. 5. Lastly, this of Esther, on the fourteenth and fifteenth days of the month Adar, or February; and as often as they hear mention of Haman, they do, even to this day, with their fists and hammers beat upon the benches and boards, as if they did beat upon Haman’s head (R. Abraham, Hispanus cognom, σοφος ). They tell us that this book was written by Mordecai himself, an eyewitness and a main party, according to Esther 9:20 , and have ever reckoned it among the Chetubin or Hagiographa, that is, the books of Holy Scripture. Indeed, because they find not the name of God or Lord in this whole book, they have a custom to cast it to the ground before they read it. But they need not; for as the ancient heathens used to write upon their books, Yεος, Yεος , God, God, so might the Jews upon this; there being nowhere in Scripture found more remarkable passages and acts of God’s immediate providence for his calamitous people than in this. Surely (saith a great divine) like as a man by a chain made up of several links, some of gold, others of silver, some of brass, iron, or tin, may be drawn out of a pit; so (it may here be seen that) the Lord, by the concurrence of several subordinate things which have no manner of dependence or natural coincidence among themselves, hath wonderfully wrought the deliverance of his Church; that it might appear to be the work of his own hand.

In the days of Ahasuerus — That is, of Xerxes, the terror of Greece, called Ahasuerosh, that is, a hereditary, begotten by king Darius, and born of a king’s daughter, viz. Atossa, daughter to Cyrus, and heir of the kingdom by lineal descent. Such a hereditary prince was our Henry VIII. Greek authors also call Xerxes, Oxyastris, and his wife Amestris, which seemeth to be the same as Esther, who is called Amestris by a like composition, saith an interpreter, as Haman’s father was called Ham-Adata, an honourable addition to a name among the Persians.

This is Ahasuerus which reigned from India even unto Ethiopia — viz. Inclusive, ut loquuntur. This must needs be Xerxes; for he subdued Ethiopia, and thereupon made this great feast. He was lord, we see, of a very great part of the habitable world; as is now the Great Turk, not inferior in greatness and strength, to the mightiest monarchs that ever yet were upon the face of the earth. No part of the world is left untouched by him but America only; not more fortunate, saith one, with her rich mines, than in that she is so far from so great and dangerous an enemy. Nevertheless of all this greatness (belluine rather than genuine), what saith Luther? Turcicum imperium quantum quantum est, … The Turkish empire in its utmost extent is but a crust cast to his dogs, by the great housekeeper of the world. The inheritance he reserves for his children; who though held here to strait allowance, yet are far dearer to him than the world’s greatest darlings; as the poor captive Jews were, than this great emperor. Those that seek a mystery in this history tell us, that Ahasuerus typically representeth God the Father ruling over all kingdoms and creatures on earth; choosing some to be heirs of heaven, and purifying them for that purpose. Mordecai (signifying bitter and contrite) setteth forth Christ, say they, broken for our sins, and suffering the bitter wrath of God. Esther (being the same with Alma, Isaiah 7:14 , a pure virgin, secreted and secured from defilement) is a lively image of the Church, unspotted by the world, and provided for by her Mordecai. The disdainful Vashti (taking her name from Shatha, to drink) is a fit effigy of the world, proud and luxurious, and therefore excluded heaven. Haman (signifying a tumultuous and obstreperous person) represents the devil, restless and rageful, but to his own utter ruin, … These are pretty things, but not so proper. The Popish commentators are full of them.

Over an hundred and seven and twenty provinces — Seven more than were in Darius the Mede’s time, Daniel 6:1 . Monarchs will be still adding; and although a man were monarch of the whole world, yea, had the command of moon and stars, yet would he still be peeping beyond them for more, more. Herodotus reckons up sundry satrapies under the king of Persia, out of which he received, yearly, fourteen thousand five hundred and threescore Euboian talents: so that this monarchy is fitly compared (in Daniel) to the silver breast and arms in Nebuchadnezzar’s image.

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[That] in those days, when the king Ahasuerus sat on the throne of his kingdom, which [was] in Shushan the palace,

When the king Ahasuerus sat on the throne — Having peace with all men, being quiet and secure; though this lasted not long; for he was shamefully foiled by the Grecians (against whom he led an army of two millions of men), and forced to flee back again over Hellespont, in a poor fisher’s boat; which being overloaded, had sunk all, if the Persians by the casting away of themselves had not saved the life of their king. Omnia sunt hominum tenui pendentia filo, …

Which was in Shushan the palace — See Nehemiah 1:1 . Ptolemy, Strabo, and Pliny tell us, that in this city (situated upon the river Choaspes) was that famous palace of Cyrus, which was adorned with marble walls, golden pillars, and a great store of precious stones; shining as so many stars from the roof and sides of it, to the dazzling of the eyes of the beholders (Ptol. 1. 6, c. 3; Strab. lib. 15; Plin. 1. 6, c. 27; Herod. 1. 5; Athen. 1. 12, c. 3). Here it was, likely, that the kings of Persia sat to hear causes under a vine of gold, set with smaragds, as with so many clusters of grapes.

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In the third year of his reign, he made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, [being] before him:

In the third year of his reign he made a feast — Such a feast, as that all other feasts were but hunger to it, whether we regard the number of guests, the greatness of preparation, or the continuance of time; yet it had an end. But so hath not the feast of a good conscience, Proverbs 15:15 . See Trapp on " Proverbs 15:15 "

Unto all his princes and his servants — To gratify them for their former valour and victory; and to inflame them to a new expedition, viz. against Greece; for the conquest whereof he was now addressing himself; as also that his glory and wealth appearing herein, might make them all the more willing to live in subjection to him, so royal and munificent a prince.

The power of Persia — Or to the army of Persia and Media.

The nobles — Satrapis, παραταμοπις , of which the word Parthemim is made, as some think. Others derive it of Perath, quasi principes Euphrataei, the princes that were beyond the river Euphrates (Kimchi Arias.).

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When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, [even] an hundred and fourscore days.

When he shewed the riches of his glorious kingdom — Or, that he might show, … There were other ends of this feast, as was before noted; but this is instanced by the Holy Ghost, to set forth the pride and vanity of this great monarch, abusing God’s gifts to his own ambition, and priding himself in that wealth which had been gotten by the hard labour of his poor subjects; from whom haply his exactors had received no less sums of curses than of coin. O curas hominum! O quantum est in rebus inane! O the concerns of men, O how great it is in vain things.

And the honour of his excellent majesty — Atqui virtute, non vanitate acquirenda est gloria, saith the orator, glory is to be gotten by virtue, and not by these like vanities, Hezekiah smarted for his folly in this kind; Nebuchadnezzar much more. This great potentate was shortly after brought low enough.

Magna repente ruunt, summa cadunt subito (Claudian).

Let him cease from burying whoever is to divided by things, They suddenly destroy great things, the greatest things perish suddenly.

Many days, even an hundred and fourscore days — A hundred, fourscore, and five days, saith Joseph Ben Gorion. So long lasted the first feast; though Lyra will have it, that so long they were in preparing, but the feasting was not till after these days expired; and that then both prince and people were feasted together seven days. Of the Sybarites indeed we read, that when they made great feasts, they invited their women twelve months before, that they might come the more richly and luxuriously attired, and might be the more sumptuously entertained. But the text plainly shows that Lyra here did delirare, is crazy, miss the meaning; for after that, the princes, from sundry parts, had been half a year in feasting.

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And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king’s palace;

The king made a feast unto all the people — This was not amiss, so that care were taken that no irregulares gulares unsatisfied appitites, were found among them; for kings should carry themselves toward their people as kindly as parents do toward their children, and shepherds toward their sheep. Are they not therefore called patres patriae, fathers of their country, and shepherds of their people? ποιμενες λαων . David and Cyrus were taken from the sheepfolds to feed men, Psalms 78:70 .

Both unto great and small — Pell-mell, one with another, to show his liberality; which yet he might better have bestowed in another away, than in belly cheer, and such open housekeeping to all comers without difference; since this is rather prodigality than bounty.

Seven days — Too long together to be a feasting; since at such times men are so apt to exceed and lash out; eating that on earth that they must digest in hell; and drowning both bodies and souls in wine and strong drink, as Richard III did his brother Clarence in a butt A cask for wine or ale, of capacity varying from 108 to 140 gallons. of Malmsey.

In the court of the garden — In the banqueting house, or sub dio, in the open air in the garden, where they had elbow room, and all manner of delights, fit to have been seasoned and allayed with the sight of a sepulchre (the Jews built their tombs beforehand in their gardens), or else of a death’s head (as was the manner of the Egyptians at their great feasts), to keep them from surfeiting.

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[Where were] white, green, and blue, [hangings], fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds [were of] gold and silver, upon a pavement of red, and blue, and white, and black, marble.

Where were white, green, and blue hangings — Rich and royal tapestry, set forth with variety of colours, pleasant to the eye.

Fastened with cords of fine linen — More precious than silk.

And pillars of marble — To bear up the hangings, that the guests might the better behold them, and be defended by them from wind, dust, and heat.

The beds — Whereon they sat at meat (which was the manner of all those Eastern parts), their bodies so composed, as that the upper part thereof being somewhat bent and bowed, the rest lay along.

Were of gold and silver — The bedsteads were. See Amos 6:4 ; Amos 2:8 ; Jeremiah 23:40 .

Upon a pavement of red, and blue, and white, and black, marble — Or, porphyry or crystal. All very costly and stately; and these are those things that made us desirous to live longer here, as Charles V told the duke of Venice; who had showed him his fair palace richly furnished, Haec sunt quae nos faciunt invitos mori. These are what they make for us, [who are] unwilling to die. But what said Nugas, the Scythian prince, to certain ambassadors who brought him brave and rich presents? Will these save a man from sickness? Will they stave off death? Do not these outward gauds festivities and gaieties carry away the heart from the love and care of better things? (Val. Max. Christian). Solomon saith as much in his sacred retractations; and Charles V (who besides other territories and dominions, had twenty-eight kingdoms) voluntarily gave over the empire as a burden; and cursing his honours in his old age, his trophies, riches, royalties, said to them all, Abite hinc, abite longe, Be gone, all of you; get you hence. Abi perdita bestia quae me perdidisti, as Cornelius Agrippa said on his death bed, to his familiar devil, Be packing, thou wretched beast, that hast undone me for ever.

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And they gave [them] drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king.

And they gave them drink — Think the same of food also; but the whole feast hath its denomination in the original from drinking; because at such times they drank freely, and many times more than did them good, Quia in conviviis largiter bibi solet (Corn. Nepos in Vit. Alcibiad.). The Persians are infamous for their intemperance, though they had laws to the contrary; and Xenophon tells us that of old they were otherwise. Only once a year their king had licence to be drunk, viz. when they sacrificed to the sun (Athenaeus).

In vessels of gold — Beset with precious stones (as Josephus addeth), ad delectationem et spectaculum. to pleasure and show.

The vessels being diverse one from another — To show the king’s store of them, that there was not curta supellex, sparse provision, but great plenty and variety of dishes and dainties.

And royal wine — Choice wine, and fit for a king’s palate. Vinum Cos, Wine of Cos, as they call it merrily at Lovain and Paris, id est, coloris, odoris, saporis optimi, of the best colour, smell, and taste (Beehive of Rome, Pref.).

In abundance — They swam in wine, and the tables did even sweat with a variety of dishes; quicquid avium volitabat, quicquid piscium natabat, quicquid ferarum discurrebat, …, whatever of the birds were flying, whatever of the fish were swiming, whatever of the wild beasts were wandering about. to use Seneca’s expression.

According to the state of the king — For whom it was not unlawful to feast, so to show his liberality toward his peers, and courtesy to his people. But that which was blameworthy in him, was, 1. His vain glory. 2. His prodigality. 3. His wasting of time. 4. His neglect of business. 5. His contempt of the true God, not once acknowledged by him or his guests. Lastly, their profane mirth and jollity, without the least note of sanctity or respect to God’s glory (Merlin. in loc.).

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And the drinking [was] according to the law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure.

And the drinking was according to the law — Prescribed by the king, and it was but needful, lest men should make his house a school of intemperance; and lest shameful spueing should be on his glory, Habakkuk 2:15 . And, inasmuch as of evil manners come good laws, it appeareth by this edict of the king, that the Persians were now degenerated from their ancient sobriety and moderation in meats and drinks. So likewise were the Cretans when Minos made a law that men should not drink one to another, εις μεθην , unto drunkenness; and the same we may well think of the inhabitants of this land, when King Edgar made an ordinance for putting pins in cups, to stint men how thr they should drink, and that none should quaff whole ones.

Ut bibat arbitrio pocula quisque suo.

Quinetian of Sparta habit is that praiseworthy, that he toasts everyone with his choice cup.

None did compel — Domitius, the father of Nero, slew Liberius, an honest Roman, because he refused to drink so much as he commanded him (Sueton.). Tiberius, for his drunkenness called Caldius Biberius Mero, instead of Claudius Tiberius Nero, made Novellus Tricongius proconsul, for that he could drink three bottles of wine together with one breath. He preferred also Lord Piso to the government of the city of Rome, because he could sit drinking with him continually for two whole days and nights together. Lyra upon this text decries this detestable healthing and carousing too common in all parts of Christendom; and saith that it was brought up first by the barbarians in Normandy, who came and depopulated that country. And what a lamentable thing is it that to this day, in such a state as ours, the civil, sober, and temperate man shall be urged, and it may be forced, to swallow down needless draughts, as a horse doth a drench, by domineering drunkards. The late good act against drunkenness, if well executed, will be some curb to our roaring boys; so they will needs be called by a woeful prolepsis, here for hereafter. Oh that we could persuade such as Mahomet did his followers, that in every grape there dwelt a devil; or, that fire and brimstone storm and tempest, this shall be the portion of the drunkard’s cup.

For so the king had appointed to all the officers of his house — He had appointed, Heb. he had founded or established it for an inviolable decree and officers on purpose (controllers of his house) to see it executed. John 2:8 , we read of a governor of the feast. The Jews had such officers or moderators at their merry meetings (called the eyes and overseers of the feast), that took care that none should drink too much himself, Praefecti morum, governor of manners, Oινοπται οφθαλμοι . The Latins also had such, calling them dictators. The Greeks had their symposiarchs; but among these their power extended no further than to see that the feasters drank small draughts only at first; which by degrees they increased till they came to the height of intemperance. But these should have considered that which Anacharsis had told them, that the vine beareth three grapes; the first of pleasure, the second of drunkenness, and the third of misery and mischief.

That they should do according to every man’s pleasure — Drink what they thought good, without stint or force. It is reported of Romulus, that being once invited to supper, he drank not much, because he had weighty business to do on the morrow after. And when one said unto him, Sir, if all men should drink as you do, wine would be far cheaper; nay, it would be dearer, said he, if every man should drink as I have done; that is, as much as he pleaseth to drink. Nam ego bibi quantum volui (Gell. lib. xi. cap. 14).

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