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Esther Capítulo 1
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Original em inglês
Several things in this chapter itself are very instructive and of great use; but the design of recording the story of it is to show how way was made for Esther to the crown, in order to her being instrumental to defeat Haman's plot, and this long before the plot was laid, that we may observe and admire the foresight and vast reaches of Providence. "Known unto God are all his works" before-hand. Ahasuerus the king, I. In his height feasts all his great men, Es 1:1-9. II. In his heat he divorces his queen, because she would not come to him when he sent for her, Es 1:10-22. This shows how God serves his own purposes even by the sins and follies of men, which he would not permit if he know not how to bring good out of them.
1-9
The Feast of Ahasuerus (519 BC)
简体中文
亚哈随鲁的筵席（公元前519年）
¹ 当亚哈随鲁作王的日子，（这亚哈随鲁就是从印度直到古实，统管一百二十七省的那王。） ² 那时，亚哈随鲁王在书珊城的宝座上坐国， ³ 在他作王第三年，为他一切首领和臣仆设摆筵席；波斯和玛代的权贵、各省的贵胄与首领，都在他面前。 ⁴ 他把他荣耀之国的丰富，和他威严的尊贵，给他们看了多日，就是一百八十日。 ⁵ 这些日子满了，王又为所有住在书珊城的大小人民，在御园的院内设摆筵席七日。 ⁶ 有白色、绿色、蓝色的帐子，用细麻布和紫色绳系在银环和白玉柱上，有金银的床榻，摆在红、蓝、白、黑石铺的石地上。 ⁷ 他们用金器赐酒，器皿各有不同，御酒甚多，显出王的厚意。 ⁸ 喝酒有例，不准勉强人，因为王吩咐宫里一切臣宰，要各随本意而行。 ⁹ 王后瓦实提在亚哈随鲁王宫内，也为妇女设摆筵席。
这位亚哈随鲁究竟是波斯诸王中的哪一位，学者们意见不一。据记载，末底改是当年从耶路撒冷被掳去的人中的一位（斯 2:5,6），由此看来，这位亚哈随鲁应当是该帝国早期的君王之一。赖特博士（Dr. Lightfoot）认为，他就是那位阻挡圣殿建造的亚达薛西，此人也被称为亚哈随鲁（拉 4:6,7），是照着他那出自玛代人的曾祖父的名而起的，但 9:1。此处我们所得的记载如下：
I. 论到他国权的广阔版图。在大流士和居鲁士的时代，全国只有一百二十位总督（但 6:1）；如今却有一百二十七省，从印度直到古实，斯 1:1。这王国已成了过度的庞大，日久必将因其自身之重而倾覆，并且像常例那样，得地的速度与失地的速度一般快。如此庞大的权柄若落在恶人手中，就能行更多的恶事；但若落在善人手中，就能行更多的善事。基督的国比这更大，或者说将来必更大，当列国的国都成了祂的国时；并且祂的国必存到永远。
II. 论到他宫廷的极大排场与奢华。当他坐稳宝座之后，因心中的骄傲随着国的威荣一同高涨，便摆设了一场极尽奢华的筵席，在其中他费财费力，只为要彰显他荣耀之国的丰富，和他威严的尊贵，斯 1:4。这是虚浮的荣耀，是为炫耀而炫耀，全无目的；因为无人怀疑他国之富足，也无人敢于与他争夺尊荣。倘若他彰显国之丰富与威严之尊贵，如同他某些后继者所作的那样，倾力资助圣殿的建造并维持圣殿的事奉（拉 6:8；7:22），那将带来远为美好的果效。亚哈随鲁设了两场筵席：— 1. 一场为他的贵胄与首领，持续了一百八十日，斯 1:3,4。这并非指他每日都款待同一批人，历这段时间之久；乃是大概这一日款待这一省的贵胄首领，那一日款待另一省的贵胄首领，而他本人与常侍在侧的臣仆则每日都奢华宴乐。迦勒底意译本（在此书的故事中颇敢增添内容）说，他的臣民中曾发生叛乱，设此筵席是为平乱之喜而守。2. 另一场为所有的人民，无论大小，持续七日，有些人这一日来，有些人那一日来；因没有房屋可容纳，他们就在御园的院内受款待，斯 1:5。用以分隔各处的帐幔、或为宾客所搭的帐棚，都极华美；他们所坐的床榻或长榻，脚下所踏的铺石，也是如此，斯 1:6。然而，一席素菜加上安宁，并得以享受自己与朋友的情谊，胜过这带有不可避免的喧嚣骚动的酒席。
III. 论到筵席中某些方面仍保有相当的规矩。我们没有看到这筵席像伯沙撒的筵席那样，在其中颂赞粪堆之神，亵渎圣所的器皿，但 5:3,4。然而迦勒底意译本说，圣所的器皿在这筵席中被使用，使敬虔的犹大人甚为伤痛。这筵席也不像希律的筵席，把一位先知的头颅留作末后的一道菜。从此处关于这场筵席的记载中，我们可以看到两件值得称赞的事：— 1. 没有强逼人饮酒、催促人干杯的事：喝酒有例，大概是新近所定的律例；无人勉强，甚至也不是藉着不停地劝酒（如约瑟夫所解），他们并不传杯周行，而是各人随意而饮（斯 1:8）；如此，若有人饮酒过度，那是他自己的过错，而当王的命令使节制蒙上尊荣之时，犯这错的人就少之又少了。这一位外邦君王即使在显示其慷慨之时所定的审慎，可以叫许多称为基督徒的人羞愧，因为他们以为若不使客人喝醉，就不足以显示自己的盛情款待，不足以表示对朋友的欢迎；他们以传杯为由，实则是传罪周行，连死亡也随之传开。这样行的人有祸了；让他们读而战兢，哈 2:15,16。这是夺去人的理智——人最珍贵的珠宝，使人成为愚拙，是所能行的最大的伤害。2. 没有男女混杂的舞蹈；因为男宾女宾是分开款待的，并不像伯沙撒的筵席，他的妻妾与他同饮（但 5:2），也不像希律的筵席，他的女儿在他面前跳舞。瓦实提在自己的内宫款待妇女，并非在御园的院内公开摆设，而是在王宫之内，斯 1:9。如此，当王彰显他威严的尊贵之时，她和她的女宾则彰显了她们贞静的尊贵，这才是女性真正的高贵。
Original em inglês
The Feast of Ahasuerus (519 BC)
¹ 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:)
² That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace,
³ 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:
⁴ When he showed the riches of his glorious kingdom and the honour of his excellent majesty many days, even a hundred and fourscore days.
⁵ 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;
⁶ 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.
⁷ 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.
⁸ 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.
⁹ Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.
Which of the kings of Persia this Ahasuerus was the learned are not agreed. Mordecai is said to have been one of those that were carried captive from Jerusalem (Es 2:5,6), whence it should seem that this Ahasuerus was one of the first kings of that empire. Dr. Lightfoot thinks that he was that Artaxerxes who hindered the building of the temple, who is called also Ahasuerus (Ezr 4:6,7), after his great-grandfather of the Medes, Da 9:1. We have here an account,
I. Of the vast extent of his dominion. In the time of Darius and Cyrus there were but 120 princes (Da 6:1); now there were 127, from India to Ethiopia, Es 1:1. It had become an over-grown kingdom, which in time would sink with its own weight, and, as usual, would lose its provinces as fast as it got them. If such vast power be put into a bad hand, it is able to do so much the more mischief; but, if into a good hand, it is able to do so much the more good. Christ's kingdom is, or shall be, far larger than this, when the kingdoms of the world shall all become his; and it shall be everlasting.
II. Of the great pomp and magnificence of his court. When he found himself fixed in his throne, the pride of his heart rising with the grandeur of his kingdom, he made a most extravagant feast, wherein he put himself to vast expense and trouble only to show the riches of his glorious kingdom and the honour of his excellent majesty, Es 1:4. This was vain glory, an affection of pomp to no purpose at all; for none questioned the riches of his kingdom, nor offered to vie with him for honour. If he had shown the riches of his kingdom and the honour of his majesty, as some of his successors did, in contributing largely towards the building of the temple and the maintaining of the temple service (Ezr 6:8,7:22), it would have turned to a much better account. Two feasts Ahasuerus made:— 1. One for his nobles and princes, which lasted a hundred and eighty days, Es 1:3,4. Not that he feasted the same persons every day for all that time, but perhaps the nobles and princes of one province one day, of another province another day, while thus he and his constant attendants fared sumptuously every day. The Chaldee paraphrast (who is very bold in his additions to the story of this book) says that there had been a rebellion among his subjects and that this feast was kept for joy of the quashing of it. 2. Another was made for all the people, both great and small, which lasted seven days, some one day and some another; and, because no house would hold them, they were entertained in the court of the garden, Es 1:5. The hangings with which the several apartments were divided or the tents which were there pitched for the company, were very fine and rich; so were the beds or benches on which they sat, and the pavement under their feet, Es 1:6. Better is a dinner of herbs with quietness, and the enjoyment of one's self and a friend, than this banquet of wine with all the noise and tumult that must needs attend it.
III. Of the good order which in some respects was kept there notwithstanding. We do not find this like Belshazzar's feast, in which dunghill-gods were praised and the vessels of the sanctuary profaned, Da 5:3,4. Yet the Chaldee paraphrase says that the vessels of the sanctuary were used in this feast, to the great grief of the pious Jews. It was not like Herod's feast, which reserved a prophet's head for the last dish. Two things which are laudable we may gather from the account here given of this feast:— 1. That there was no forcing of healths, nor urging of them: The drinking was according to the law, probably some law lately made; none did compel, no, not by continual proposing of it (as Josephus explains it); they did not send the glass about, but every man drank as he pleased (Es 1:8), so that if there were any that drank to excess it was their own fault, a fault which few would commit when the king's order put an honour upon sobriety. This caution of a heathen prince, even when he would show his generosity, may shame many who are called Christians, who think they do not sufficiently show their good housekeeping, nor bid their friends welcome, unless they make them drunk, and, under pretence of sending the health round, send the sin round, and death with it. There is a woe to those that do so; let them read it and tremble, Hab 2:15,16. It is robbing men of their reason, their richest jewel, and making them fools, the greatest wrong that can be. 2. That there was no mixed dancing; for the gentlemen and ladies were entertained asunder, not as in the feast of Belshazzar, whose wives and concubines drank with him (Da 5:2), or that of Herod, whose daughter danced before him. Vashti feasted the women in her own apartment; not openly in the court of the garden, but in the royal house, Es 1:9. Thus, while the king showed the honour of his majesty, she and her ladies showed the honour of their modesty, which is truly the majesty of the fair sex.
10-22
Vashti's Refusal to Appear; Vashti Divorced (519 BC)
简体中文
瓦实提拒绝赴席；瓦实提被休（公元前519年）
¹⁰ 第七日，王饮酒心快乐的时候，就吩咐米户幔、比斯他、哈波拿、辟探、亚拔他、西达、甲迦这七位伺候亚哈随鲁王面前的太监， ¹¹ 请王后瓦实提戴着后冠到王面前，使各首领先看她的美貌；因为她容貌甚美。 ¹² 王后瓦实提却不肯遵王命借太监而来；王因此甚怒，心如火烧。 ¹³ 那时王问通达时务的智慧人说（因为王向来这样对待一切懂律例典章的人； ¹⁴ 他最亲密的朋友就是甲示拿、示达、押玛他、他施斯、米力、玛西拿、米母干这七位波斯和玛代的方伯，常见王面，在国中坐首位）， ¹⁵ 王后瓦实提因不遵王命借太监而来，按律例我们当怎样办她呢？ ¹⁶ 米母干在王和诸侯面前回答说：王后瓦实提不但得罪了王，也得罪了亚哈随鲁王各省的众诸侯和众百姓。 ¹⁷ 因为王后的这事必传到众妇人耳中，使她们藐视自己的丈夫；人必说：亚哈随鲁王请王后瓦实提到他面前来，她却不来。 ¹⁸ 今日波斯和玛代的夫人听见王后这事，必回应王的一切诸侯，这样必生出更多的藐视和愤怒。 ¹⁹ 王若以为美，就请王下旨，写在波斯和玛代人的律法中，永不更改：瓦实提不可再到亚哈随鲁王面前来；王又把她的后位赐给比她更好的女子。 ²⁰ 王所降的谕旨传遍通国——国原是广大——的时候，凡为妻的，无论大小，都必尊敬丈夫。 ²¹ 王和众首领都以米母干的话为美；王便照米母干的话去行， ²² 发诏书到王各省，按各省的文字、各族的方言，使为丈夫的在自己家中作主，又说：王当用各族的语言晓谕宣告。
此处我们看到，亚哈随鲁筵席上的一切欢乐都被浇了一盆冷水；它以沉重结束，却不是像约伯儿女的筵席那样被旷野来的狂风所终止，也不是像伯沙撒那样被墙上的指头所写之字所终止，而是因他自己的愚妄。筵席末了，王与王后之间发生不幸的争执，使筵席戛然而止，宾客无言而羞愧地散去。
I. 王在酒醉之时，又与众宾客同在一起，其中许多大概也同在醉态之中，此时却派人去召瓦实提到他面前，这无疑是王的软弱。当他心中因酒快乐之时，非要瓦实提来不可，要她按本来的盛装，头戴后冠，好叫诸侯百姓看看她是何等美貌的妇人，斯 1:10,11。借此：1. 他作为丈夫侮辱了自己——丈夫本当保护妻子的贞静，绝不当将其暴露；丈夫对妻子当如遮盖眼睛之物（创 20:16），不当揭开。2. 他作为王也贬损了自己——竟下令妻子行她可以拒绝的事，反倒成全她德行的尊荣。波斯风俗素来不许妇人公开露面，王却勉强她做这样不合宜的事，把她当作奇观陈列，并非出于追求，而是出于命令。他若不是因饮酒过度而失去自制，决不至于作这样的事，反而会因有人提此建议而发怒。酒一入口，智便出走，人的理智便离他们而去。
II. 然而，或许她拒绝他并非智慧。她不肯来（斯 1:12）；虽然王借七位尊贵的使者公开传令，约瑟夫还说屡次差遣，她仍坚持不肯。她若前来，只要显然是纯粹出于顺服，这并不会损害她的贞静，也不是坏榜样。这事本身并非罪恶，所以顺服倒比这样拘谨更为有荣。或许她以傲慢的姿态拒绝，那么这无疑是恶的；她轻蔑地不肯遵王的命令而来。这对他是何等羞辱！当他正展示本国之荣耀时，他却展示了自己家庭的羞辱——他有一位任意而行的妻子。同负一轭者之间相争，本已是坏事，但在宾客面前更是可耻，令人脸红不安。
III. 王因此狂怒。统管一百二十七省的王，竟不能统管自己的心，他的怒气在里面燃烧，斯 1:12。他若压抑自己的怒火，把妻子所给的冒犯轻轻带过，以一句玩笑了结，倒更顾全自己的安慰与体面。
IV. 他虽发怒，却不肯在这事上擅自行事，直等到与枢密顾问商议；正如他差七位太监执行命令——这些太监的名字都列出来（斯 1:10）——他也照样有七位谋士为他的命令出谋献策。一个人的权柄越大，就越需要谋略，免得滥用权柄。论到这些谋士，经上记着说他们是有学问的人，因为他们懂律法和判断；他们是有智慧的人，因为他们通达时务；王对他们极为信任、极为尊荣，因为他们常见王面，在国中坐首位，斯 1:13,14。这样的谋士多了，就有安全。此处有：
1. 向这内阁会议提出的问题（斯 1:15）：按律例我们当怎样办王后瓦实提呢？请注意：(1.) 虽然犯罪的是王后，律法仍须照常执行。(2.) 王虽甚怒，却除所建议为合乎律法的事以外，不作任何处置。
2. 米母干所提的建议，要因瓦实提的不顺服把她休了。有人以为他之所以进这严苛之言，其余的人之所以赞同，是因为知道这事能讨王的喜悦——既满足他眼下的怒气，又满足他日后的欲望。然而约瑟夫说，恰恰相反，王对瓦实提情意深厚，若能合法地放过这罪，本不愿把她休掉；那么我们必须假设米母干在他的建议中，确实顾念正义和公益。(1.) 他指出，若把王后对丈夫的不顺服轻轻放过不加惩罚，会有什么不良后果——它会鼓励其他妻子也违抗丈夫、辖管丈夫。王与妻子之间这次不幸的争执——其中她得了胜——若是私下之事，错误就留给他们自己，争端也可在他们两人之间私下和解；但既已成了公开之事，而且当时与王后同宴的夫人们或许也表示赞同她的拒绝，她的坏榜样就很可能对全国所有家庭产生不良影响。倘若王后可以任性而行，而王必须屈从（因为平民家庭通常以王宫为榜样取法），那么妻子们就必高傲专横，轻蔑地不肯顺服丈夫；可怜受轻视的丈夫们虽可为此发怒，却无能为力；因为妻子的争吵如同漏水不绝，箴 19:13；27:15；并见箴 21:9；25:24。当妻子们藐视本当尊敬的丈夫（弗 5:33），为本当顺服的人争夺主导权（彼前 3:1），其中就不能不是不断的罪过与忧伤、混乱和各样的坏事。居高位的人当小心，不可作这样的坏榜样，斯 1:16-18。(2.) 他又指出，若颁布一道反对瓦实提的谕旨——把她休掉——会有什么好的后果。我们可以推想，他们到了这一极端地步之前，必先派人去问瓦实提肯不肯仍就顺服，承认“我错了”，求王赦免；她若如此行，她坏榜样的祸害就可有效防止，程序也可停止；但她很可能顽固到底，坚持任性而行是她当得的特权，不管王喜不喜欢，所以他们就给她下了判决：她不可再到王面前来；并且这判决批准得永不可更改，斯 1:19。这样做所期盼的后果，就是妻子们必尊敬丈夫——尊贵人的妻子，虽自己尊贵，也当如此；卑微人的妻子，虽丈夫卑微，也当如此（斯 1:20）；如此各人都在自己家中作主，理当如此；妻子既顺服，儿女和仆人也就如此。国家的利益，要求私人家庭中保持良好的秩序。
3. 照此建议通过的谕旨，宣告王后因顽抗按律被休，并宣告别的妻子若同样对丈夫不敬，也必照样蒙羞（斯 1:21,22）：她们难道比王后更好吗？无论这道谕旨是成全了王的怒气还是王的策略，神的护理却藉此成就了自己的目的——为以斯帖通往后位开路。
Original em inglês
Vashti's Refusal to Appear; Vashti Divorced (519 BC)
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 his own folly. An unhappy falling out there was, at the end of the feast, between the king and queen, which broke off 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, Es 1:10,11. 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 (Ge 20:16), 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 (Es 1:12); 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, Es 1:12. 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 (Es 1:10), 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, Es 1:13,14. In the multitude of such counsellors there is safety. Now here is,
1. The question proposed to this cabinet-council (Es 1:15): 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, Pr 19:13,27:15; and see Pr 21:9,25:24. When wives despise their husbands, whom they ought to reverence (Eph 5:33), and contend for dominion over those to whom they ought to be in subjection (1Pe 3:1), 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, Es 1:16-18. (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, Es 1:19. 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 (Es 1:20); 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 (Es 1:21,22): 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.
本章本身就有若干事项颇具教益且大有用处；然而记录此事的旨趣，乃在于显明道路如何为以斯帖通往王后之位而铺就，好使她日后成为挫败哈曼阴谋的器皿——且这一切远在阴谋酝酿之前。由此我们得以观察并赞叹神护理的远见与其深广的布局。"从创世以来，神一切的工作都为他所知道。"亚哈随鲁王：I. 在其权势鼎盛之时大设筵席，款待一切臣仆贵胄，斯1:1-9。II. 在怒火中烧之际休了王后，因她不肯应召前来，斯1:10-22。这表明神如何甚至借着人的罪恶与愚妄来成就他自己的旨意；他若不知如何从中引出善果，便不会容许这些事发生。