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英文原文
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)
亞哈隨魯王的筵席（主前 519 年）
¹ 亞哈隨魯作王的日子，（這亞哈隨魯就是從印度直到古實，統轄一百二十七省的亞哈隨魯。）
² 那些日子，亞哈隨魯王在書珊城的宮中登了國位。
³ 他作王第三年，為他一切首領臣僕設擺筵席；有波斯和瑪代的權貴，就是各省的貴胄與首領，在他面前。
⁴ 他把他榮耀之國的豐富，和他美好威嚴的尊貴，給他們看了許多日，就是一百八十日。
⁵ 這些日子滿了，王又為所有住在書珊城的大小百姓，在御園的院子內設擺筵席七日。
⁶ 有白色、綠色、藍色的帳子，用細麻繩、紫色繩從銀環內繫在白玉石柱上；有金銀的床榻，擺在紅、藍、白、黑玉石鋪的石地上。
⁷ 他們用金器飲酒；（器皿各有不同，）御酒甚多，足顯王的厚意。
⁸ 飲酒有定例，不准勉強人；因為王吩咐宮裏的一切臣宰，要各隨己意而行。
⁹ 王后瓦實提在亞哈隨魯王的宮內，也為婦女設擺筵席。
這亞哈隨魯是波斯諸王中的哪一位，學者們意見不一。末底改據說是那些從耶路撒冷被擄去的人之一（Es 2:5,6），由此看來，這亞哈隨魯應是那帝國初期的君王之一。萊特福特博士認為他就是那位阻止建殿的亞達薛西，他也被稱為亞哈隨魯（Ezr 4:6,7），這是照着他那米底亞人的曾祖父的名號（Da 9:1）。此處我們有，
I. 他統治的廣大版圖。在大流士和古列的時代只有一百二十個總長（Da 6:1）；如今有了一百二十七個省，從印度直到古實（Es 1:1）。這國已成了一個過度膨脹的王國，終將因自身的重量而傾覆，並照常以得地的速度失去省份。如此龐大的權力若落在惡人手中，就能造成更大的禍害；但若落在善人手中，就能成就更大的善事。基督的國度比這更大，或將更大——當世上的國都成了祂的國時；而且這國將存到永遠。
II. 他宮廷的極大奢華和富麗。當他穩坐在寶座上之後，隨着國度的宏偉而心高氣傲，就擺設了一個極其鋪張的筵席，在其中他大費周章、不惜巨資，只為了顯示他榮耀之國的豐富和他美好威嚴的尊貴（Es 1:4）。這是虛榮，是無謂的炫耀；因為無人質疑他國度的豐富，也無人要與他爭榮。他若像他的一些後繼者那樣，將他國度的豐富和他威嚴的尊貴用於大力捐助建造聖殿和維持聖殿的事奉（Ezr 6:8,7:22），那將帶來好得多的果效。亞哈隨魯擺設了兩個筵席：1. 一個是為他的貴胄和首領，持續了一百八十天（Es 1:3,4）。這並非說他在整個時間裏天天請同一批人，而或許是某天請某一省的貴胄首領，另一天請另一省的；而他和他的隨從則天天盛宴。迦勒底意譯本（在增補本書的故事上十分大膽）說，他的臣民中曾發生叛亂，這筵席是為叛亂被平息而設的歡宴。2. 另一個是為所有的百姓，無論大小，持續了七日，有人這天來，有人那天來；因為沒有一間屋子容得下他們，就在御園的院子內款待他們（Es 1:5）。用來分隔各間的帷帳或在那裏為賓客支搭的帳棚，十分精美華貴；他們所坐的床榻或長凳，以及腳下的鋪地也是如此（Es 1:6）。與其享受這帶着必然的喧嚷和騷動的酒筵，不如以安静的心享受清茶淡飯和朋友的相伴更為美好。
III. 某些方面所保持的良好秩序。我們不見這筵席像伯沙撒的筵席那樣，讚美糞土的神明、褻瀆聖所的器皿（Da 5:3,4）。然而迦勒底意譯本說，這筵席使用了聖所的器皿，使敬虔的猶太人大大憂傷。這也不像希律的筵席，以先知的頭作為最後一道菜。從此處所記的這筵席中，我們可以歸納出兩件值得稱道的事：1. 沒有強勸人飲酒，也沒有催逼人：飲酒有定例，可能是最近制定的法律；不准勉強人，甚至不是以不斷勸酒的方式（如約瑟夫所解釋的）；他們不傳杯，而是各人隨意喝（Es 1:8），因此若有人飲酒過度，是他們自己的錯——當王的命令使節制成為光榮時，犯這錯的人就很少了。一位外邦君王在想要顯示慷慨之際尚且有這等謹慎，可以使許多被稱為基督徒的人羞愧；這些人以為，除非將朋友灌醉，就不能充分顯示自己的好客和熱情；並且打着輪流敬酒的幌子，將罪也輪流傳遞，連死也一併傳遞。行這事的人有禍了；讓他們讀了就戰兢（Hab 2:15,16）。這是搶奪人最寶貴的珠寶——理性，使人變成愚拙，是所能行的最大傷害。2. 沒有男女混雜的跳舞；因為男女賓客是分開款待的，不像伯沙撒的筵席那樣，他的妃嬪和他同飲（Da 5:2），也不像希律的筵席那樣，他的女兒在他面前跳舞。瓦實提在自己的住處為婦女設擺筵席；不是公開在御園的院子裏，而是在王的宮內（Es 1:9）。這樣，當王展示他威嚴的尊貴時，她和她的女賓也展示了她們端莊的尊貴——端莊才是女性真正的尊嚴。
英文原文
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)
瓦實提拒絕出席；瓦實提被休（主前 519 年）
¹⁰ 第七日，王飲酒心中快樂，就吩咐在他面前侍立的七個太監米戶幔、比斯他、哈波拿、辟迦、亞拔他、西達、甲迦，
¹¹ 請王后瓦實提頭戴王后的冠冕到王面前，使各等臣民看她的美貌，因為她容貌甚美。
¹² 王后瓦實提卻不肯遵太監所傳的王命而來，所以王甚發怒，心如火燒。
¹³,¹⁴ 那時，在王左右常見王面、國中坐高位的，有波斯和米底的七個大臣，就是甲示拿、示達、押瑪他、他施斯、米力、瑪西拿、米母干，都是知時明例的人。王問他們說：
¹⁵ 王后瓦實提不遵太監所傳的亞哈隨魯王的命，按例應當怎樣辦理呢？
¹⁶ 米母干在王和眾首領面前回答說：王后瓦實提不但得罪於王，也得罪於亞哈隨魯王各省的眾首領和一切百姓；
¹⁷ 因為王后這事必傳給眾婦人，使她們藐視自己的丈夫，因為她們必說：亞哈隨魯王吩咐請王后瓦實提到王面前，她卻沒有來。
¹⁸ 今日波斯和米底的眾夫人聽見王后這事，必照樣回答王的一切首領，這樣必大生藐視和憤怒。
¹⁹ 王若以為美，就請王下旨，寫在波斯和米底人的例中，永不廢棄，不准瓦實提再到亞哈隨魯王面前；王並將她王后的位分賜給比她更好的人。
²⁰ 當王傳遍他廣大全國（因為國度本大）的諭旨傳開，一切妻子，無論丈夫貴賤，都必尊敬他。
²¹ 王和眾首領都以這話為美；王就照米母干的話去行，
²² 發詔書，用各省的文字、各族的方言通知各省，吩咐為丈夫的使妻子在自己家中作主，各說各的方言。
我們在此看到亞哈隨魯宴席的一切歡樂被打消了；宴席以沉重收場，不是像約伯兒女的宴席那樣被曠野來的狂風所終止，也不像伯沙撒的宴席那樣被牆上的手寫字所中斷，而是因他自己的愚昧。在宴席末了，王與王后之間發生了不幸的爭執，驟然中斷了宴席，使賓客們默默無言、羞愧散去。
I. 王在酒醉之時，在眾多貴客之中召瓦實提到他面前來，誠然是他的糊塗——那些賓客中有許多人大概也同樣醉了。他心中因酒快樂之時，非要瓦實提來不可，要她衣冠整齊，頭戴冠冕，好叫首領和百姓看見她是何等美貌的女子（Es 1:10,11）。如此，1. 他作為丈夫虧待了自己，因為丈夫應當保護妻子的端莊，絕不可將之暴露；妻子應當成為他蒙眼睛的帕子（創 20:16），而不是揭開帕子。2. 他作為王貶損了自己，因為他命令妻子作一件她可以拒絕的事——這拒絕大大成就了她美德的榮耀。波斯人的風俗是不許婦女公開露面，他沒有以禮相邀，卻命令她作這不尋常的事，把她當作展品，實在是大大為難她。他若不是因飲酒過量而失去了對自己的控制，就不會作這樣的事，反倒會因有人提議這事而發怒。酒一入腹，智就出竅，人的理智就離他們而去。
II. 然而，她拒絕他，也許算不得智慧。她不肯來（Es 1:12）；雖然他差了七位尊貴的使者公開傳達命令，約瑟夫說他還屢次差人催促，她卻堅持不肯。她若來了，只要顯明她是純粹出於順服，就不會有損她的端莊，也不會成為壞榜樣。這事本身並非罪，因此順服比過分拘謹更為她的榮耀。也許她以傲慢的態度拒絕，若是這樣，那肯定是錯的；她藐視王的命令。這對他是何等大的難堪！他正在炫耀自己國度的榮耀時，卻暴露了自己家庭的恥辱——他有一個我行我素的妻子。夫妻之間的爭吵無論何時都是夠壞的了，但在賓客面前卻非常不體面，使人臉紅、坐立不安。
III. 王因此勃然大怒。管轄一百二十七個省的人，卻不能管轄自己的心，他的怒火在他裏面燃燒（Es 1:12）。他若壓下自己的憤慨，對妻子所給的冒犯一笑置之，用一句玩笑話帶過，就更加顧全自己的安舒和體面了。
IV. 他雖然十分憤怒，卻不肯在未與樞密顧問商議之前擅自行動；正如他有七個太監執行他的命令（他們的名字都被記下了，Es 1:10），他也有七個顧問來指導他的命令。人權力越大，就越需要謀士，以免濫用權力。論到這些顧問，經上說他們是有學問的人，因為他們知律法和審判；他們是智慧人，因為他們知時明理；王對他們極其信任、十分尊榮，因為他們常見王的面，在國中坐首位（Es 1:13,14）。謀士之中有這樣的人，就安全了。此處我們看到：
1. 向這內閣提出的問題（Es 1:15）：*王后瓦實提……按例應當怎樣辦理呢？*注意，（1）犯罪的雖是王后，律法仍須執行。（2）王雖然十分憤怒，卻只肯行那照律法看為合宜的事。
2. 米母干所提的建議——瓦實提因不順服丈夫應當被休。有人推測他提出如此嚴厲的意見，其餘的人也附和，是因為他們知道這必討王的喜悅，既迎合他此刻的怒氣，又迎合他日後的慾望。但約瑟夫說，相反，王對瓦實提有深厚的感情，若能合法地不予追究，就不會因此事休她；這樣我們就當設想米母干在他的進言中確實出於對正義和公益的真誠顧念。（1）他指出，王后對丈夫的不順服若被輕輕放過、不予追究，將會有何惡果——那將使別的妻子更大膽地不順服丈夫、轄管丈夫。王與妻子這不幸的爭執——其中妻子得勝——若是私事，過錯就止於他們自己，紛爭也可以在他們之間私下解決；但此事既是公開的，又也許此刻與王后同宴的夫人們對她的拒絕表示了讚賞，她的壞榜樣就很可能對全國所有的家庭造成不良影響。若王后要任性，王也必須屈服（因為平民之家通常以王宮的風氣為準），那麼妻子們將變得驕傲專橫，藐視順服丈夫，而可憐受輕視的丈夫們雖然為此煩惱，卻無能為力；因為妻子的爭吵如同雨不斷滴漏（箴 19:13,27:15；又見箴 21:9,25:24）。當妻子們藐視丈夫——本應當敬重的（弗 5:33）——又爭奪對本應當順服之人的主權（彼前 3:1），就不能不有持續的罪惡和憂愁、混亂和各樣的壞事。大人物必須謹防樹立這類榜樣（Es 1:16-18）。（2）他指出，一條反對瓦實提、要將她休棄的諭旨將有何好結果。我們可以推測，在他們採取這極端手段之前，他們曾差人去問瓦實提是否肯屈服，肯認罪說Peccavi——我錯了，並求王饒恕；她若肯如此行，她壞榜樣的危害就必有效地被防止，訴訟也就停止了；但她大概仍舊頑固，堅持任意而行是她的特權，不論王喜歡與否，因此他們就對她作了這判決——她不得再到王面前（Es 1:19）——而且這判決如此批准，永不撤銷。他們盼望這事的結果是，妻子們都會尊敬丈夫——即使是大人物的妻子，不因自己的尊貴而例外；小人物的妻子，也不因丈夫的卑微而例外（Es 1:20）；如此每個人都將在自己家中作主，正如他應當的那樣；妻子既順服，兒女和僕人也必如此。國家和君王當關注使私人家庭維持良好的秩序。
3. 照着這建議而頒布的詔書，宣佈王后因抗命而被休，是照律法而行的；又警告別的妻子若同樣對丈夫不敬，也必同樣蒙羞受辱（Es 1:21,22）：她們難道比王后更尊貴嗎？無論這詔書服事的是王的怒氣還是王的策略，神的護理卻藉此達成了自己的目的——就是為以斯帖開路，使她登上后位。
英文原文
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.
本章本身有幾件事十分有教益、大有用處；但記載這段故事的用意，是要表明以斯帖是怎樣被引到王后的寶座上，為要使她成為挫敗哈曼陰謀的器皿——而這一切遠在陰謀策劃之前，好叫我們觀察並讚嘆神護理的先見及其深遠的作為。「神從創世以來所知道的一切作為，都為祂自己所作。」亞哈隨魯王，I. 在他權勢鼎盛之時，為他的一切臣僕設擺筵席（Es 1:1-9）。II. 在他怒氣中休了王后，因她不肯在他派人去召時來到他面前（Es 1:10-22）。這表明神如何藉着人的罪惡和愚妄來成就自己的旨意——祂若不知道如何從其中帶出善果，就必不允許這些罪惡和愚妄發生。