in the third year of his reign, he made a feast for all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him. He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days. When these days were fulfilled, the king made a seven day feast for all the people who were present in Susa the palace, both great and small, in the court of the garden of the king’s palace. There were hangings of white and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. The couches were of gold and silver, on a pavement of red, white, yellow, and black marble. They gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king. In accordance with the law, the drinking was not compulsory; for so the king had instructed all the officials of his house, that they should do according to every man’s pleasure.
Show the surrounding paragraph
Esther 1:3-8 sits inside this longer paragraph.
Now in the days of Ahasuerus (this is Ahasuerus who reigned from India even to Ethiopia, over one hundred twenty-seven provinces), in those days, when the King Ahasuerus sat on the throne of his kingdom, which was in Susa the palace, in the third year of his reign, he made a feast for all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him. He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days. When these days were fulfilled, the king made a seven day feast for all the people who were present in Susa the palace, both great and small, in the court of the garden of the king’s palace. There were hangings of white and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. The couches were of gold and silver, on a pavement of red, white, yellow, and black marble. They gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king. In accordance with the law, the drinking was not compulsory; for so the king had instructed all the officials of his house, that they should do according to every man’s pleasure.
Parallel Translations
-
in the third year of his reign, he made a feast for all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him.
He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days.
When these days were fulfilled, the king made a seven day feast for all the people who were present in Susa the palace, both great and small, in the court of the garden of the king’s palace.
There were hangings of white and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. The couches were of gold and silver, on a pavement of red, white, yellow, and black marble.
They gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king.
In accordance with the law, the drinking was not compulsory; for so the king had instructed all the officials of his house, that they should do according to every man’s pleasure.
-
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:
When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.
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;
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.
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 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.
Show all 3 translations
-
in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before him;
when he showed the riches of his glorious kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days.
And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king's palace;
there were hangings of white, fine cotton, and blue, bordered with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble.
And they gave them drink in vessels of gold — the vessels being diverse one from another — and royal wine in abundance, according to the bounty of the king.
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.
Cross-references (55)
- Mark 6:21 (v3) Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee.
- Esther 2:18 (vv3, 7) Then the king made a great feast for all his princes and his servants, even Esther’s feast; and he proclaimed a holiday in the provinces,…
- Daniel 5:1 (v3) Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
- Amos 6:4 (v6) Who lie on beds of ivory, and stretch themselves on their couches, and eat the lambs out of the flock, and the calves out of the middle of…
- 1 Kings 3:15 (v3) Solomon awoke; and behold, it was a dream. Then he came to Jerusalem, and stood before the ark of Yahweh’s covenant, and offered up burnt…
Show all 54 cross-references
- Esther 7:7-8 (v5) The king arose in his wrath from the banquet of wine and went into the palace garden. Haman stood up to make request for his life to Esther…
- Ezekiel 23:41 (v6) and sat on a stately bed, with a table prepared before it, whereupon you set my incense and my oil.
- Daniel 5:2-4 (v7) Belshazzar, while he tasted the wine, commanded that the golden and silver vessels which Nebuchadnezzar his father had taken out of the…
- Habakkuk 2:15-16 (v8) “Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies! You…
- Genesis 40:20 (v3) On the third day, which was Pharaoh’s birthday, he made a feast for all his servants, and he lifted up the head of the chief cup bearer and…
- 1 Kings 10:21 (v7) All king Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. None were of…
- 2 Chronicles 9:20 (v7) All king Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. Silver was…
- 2 Chronicles 30:21-25 (v5) The children of Israel who were present at Jerusalem kept the feast of unleavened bread seven days with great gladness. The Levites and the…
- Job 40:10 (v4) “Now deck yourself with excellency and dignity. Array yourself with honor and majesty.
- Isaiah 21:2 (v3) A grievous vision is declared to me. The treacherous man deals treacherously, and the destroyer destroys. Go up, Elam; attack! I have…
- Jeremiah 51:7 (v8) Babylon has been a golden cup in Yahweh’s hand, who made all the earth drunk. The nations have drunk of her wine; therefore the nations…
- Jeremiah 51:11 (v3) “Make the arrows sharp! Hold the shields firmly! Yahweh has stirred up the spirit of the kings of the Medes, because his purpose is against…
- 1 Chronicles 29:25 (v4) Yahweh magnified Solomon exceedingly in the sight of all Israel, and gave to him such royal majesty as had not been on any king before him…
- 2 Chronicles 7:8-9 (v5) So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the…
- Esther 1:14 (v3) and the next to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw…
- Esther 7:8 (v6) Then the king returned out of the palace garden into the place of the banquet of wine; and Haman had fallen on the couch where Esther was.…
- Psalms 21:5 (v4) His glory is great in your salvation. You lay honor and majesty on him.
- Psalms 45:3 (v4) Strap your sword on your thigh, mighty one: your splendor and your majesty.
- Psalms 76:1-4 (v4) In Judah, God is known. His name is great in Israel. His tabernacle is also in Salem; His dwelling place in Zion. There he broke the…
- Psalms 93:1 (v4) Yahweh reigns! He is clothed with majesty! Yahweh is armed with strength. The world also is established. It can’t be moved.
- Psalms 145:5 (v4) I will meditate on the glorious majesty of your honor, on your wondrous works.
- Psalms 145:12-13 (v4) to make known to the sons of men his mighty acts, the glory of the majesty of his kingdom. Your kingdom is an everlasting kingdom. Your…
- Isaiah 39:2 (v4) Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil,…
- Ezekiel 28:5 (v4) by your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—”
- Daniel 2:37-44 (v4) You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory. Wherever the…
- Daniel 3:2-3 (v3) Then Nebuchadnezzar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the…
- Daniel 4:30 (v4) The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the…
- Daniel 4:36 (v4) At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me. My counselors…
- Daniel 5:18 (v4) “You, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty.
- Daniel 5:28 (v3) PERES: your kingdom is divided, and given to the Medes and Persians.”
- Daniel 6:1 (v3) It pleased Darius to set over the kingdom one hundred twenty local governors, who should be throughout the whole kingdom;
- Daniel 6:6-7 (v3) Then these presidents and local governors assembled together to the king, and said this to him, “King Darius, live forever! All the…
- Daniel 7:9-14 (v4) “I watched until thrones were placed, and one who was ancient of days sat. His clothing was white as snow, and the hair of his head like…
- Daniel 8:20 (v3) The ram which you saw, that had the two horns, they are the kings of Media and Persia.
- Amos 2:8 (v6) and they lay themselves down beside every altar on clothes taken in pledge; and in the house of their God they drink the wine of those who…
- Matthew 4:8 (v4) Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.
- Matthew 6:13 (v4) Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
- Romans 9:23 (v4) and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
- Ephesians 1:18 (v4) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- Colossians 1:27 (v4) to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
- 2 Peter 1:16-17 (v4) For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were…
- Revelation 4:11 (v4) “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of…
- Exodus 26:1 (v6) “Moreover you shall make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet, with cherubim. You shall…
- Exodus 26:31-32 (v6) “You shall make a veil of blue, and purple, and scarlet, and fine twined linen, with cherubim. It shall be the work of a skillful workman.…
- Exodus 26:36-37 (v6) “You shall make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer.…
- 1 Chronicles 29:11-12 (v4) Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is…
- Ezra 1:2 (v3) “Cyrus king of Persia says, ‘Yahweh, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a…
- Esther 8:15 (v6) Mordecai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine…
- Jeremiah 35:8 (v8) We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, to drink no wine all our days, we, our…
54 distinct cross-references across this passage (55 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv6–8 Which they used in those countries instead of tables.
Which they used in those countries instead of tables.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–8 Est 1:3 In the third year of his reign,…
Est 1:3 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:
Ver. 3. 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, Pro 15:15. {See Trapp on "Pro 15:15"}
Read full note →
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.).
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.
Matthew Poole 1685 · Public Domain On vv3, 4, 5, 6, 8 The power of Persia, i.e. the mighty men; the…
The power of Persia, i.e. the mighty men; the chief officers of state, and commanders of all his forces; whom by this splendid entertainment he endeavoured to oblige and assure to himself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–8 In the third year of his reign he made…
In the third year of his reign he made a feast unto all his princes, and his servants,.... The nobles and officers in his court; on what account this was cannot be said with certainty, whether the first day of it was his birthday, or the day of his coming to the throne, on which day Xerxes used to make a feast annually, as Herodotus relates (f):
the power of Persia and Media; the mighty men therein, the potentates thereof; or the "army", the principal officers of it:
Read full note →
the nobles and princes of the provinces being with him. The first word Aben Ezra declares his ignorance of, whether it is Hebrew or Persian; Jarchi interprets it governors; and the persons intended by both seem to be the deputy governors of the one hundred and twenty seven provinces who were present at this feast. Xerxes, having reduced Egypt, meditated a war with Greece, to which he was pressed by Mardonius, a relation of his; upon which he summoned the chief men of his kingdom, to have their advice about it (g), which perhaps was taken at this time; for it was in the third year of his reign he resolved upon the war, and began to make preparations for it; and it was usual, at banquets and feasts, that the Persians debated their most important affairs (h).
(f) lb. (Herodot.) Calliope, sive, l. 9. c. 109. (g) Ib. l. 7. c. 8. (h) lb. Clio, sive, l. 1. c. 133.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 6, 8 Many days - Making every day a magnificent feast,…
Many days - Making every day a magnificent feast, either for all his princes, or for some of them, who might come to the feast successively, as the king ordered them to do. The Persian feasts are much celebrated in authors, for their length and luxury.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–8 Verse 4. The riches of his glorious kingdom] Luxury…
Verse 4. The riches of his glorious kingdom] Luxury was the characteristic of the Eastern monarchs, and particularly of the Persians. In their feasts, which were superb and of long continuance, they made a general exhibition of their wealth, grandeur, c., and received the highest encomiums from their poets and flatterers. Their ostentation on such occasions passed into a proverb: hence Horace: -
Persicos odi, puer, apparatus:
Read full note →
Displicent nexae philyra coronae
Mitte sectari, rosa quo locorum
Sera moretur.
I tell thee, boy, that I detest
The grandeur of a Persian feast;
Nor for me the linden's rind
Shall the flowery chaplet bind.
Then search not where the curious rose
Beyond his season loitering grows.
FRANCIS.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 5, 6, 8 Est 1:3. Made a feast unto all his princes…
Est 1:3. Made a feast unto all his princes and his servants — By his servants are meant his subjects, who were called servants in the eastern countries. And it was the manner of the Roman emperors, sometimes to feast all the people of Rome, as well as the senate. The power of Persia and Media — The mighty men, the chief officers of state, and commanders of all his forces; whom, by this splendid entertainment, he endeavoured to oblige, and assure to himself. What the occasion of this feast was, is variously conjectured. Some think it was begun on his birth-day; but the next words seem to inform us, that it was to show his magnificent greatness to all his subjects; for in those countries they delighted much in making great feasts, as we read afterward that Alexander, when he was there, entertained four hundred captains, or great commanders, who all sat in silver chairs, &c.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 5, 6, 8 In the third year - In this year, 483…
In the third year - In this year, 483 B.C., Xerxes assembled the governors of provinces at Susa, in connection with his contemplated expedition against Greece.
The nobles - literally, “the first men.” The Hebrew word used is one adopted from the Persian.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–8 Reign. When he was solemnly crowned, again, (Tirinus) or…
Reign. When he was solemnly crowned, again, (Tirinus) or removed his court, (Calmet) and dedicated this new capital, with feasting, &c. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 6, 7 made a feast unto all his princes and his…
made a feast unto all his princes and his servants--Banquets on so grand a scale, and extending over so great a period, have been frequently provided by the luxurious monarchs of Eastern countries, both in ancient and modern times. The early portion of this festive season, however, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court, and it was closed by a special feast of seven days' continuance, given within the gardens of the royal palace. The ancient palace of Susa has been recently disinterred from an incumbent mass of earth and ruins; and in that palace, which is, beyond all doubt, the actual edifice referred to in this passage, there is a great hall of marble pillars. "The position of the great colonnade corresponds with the account here given. It stands on an elevation in the center of the mound, the remainder of which we may well imagine to have been occupied, after the Persian fashion, with a garden and fountains. Thus the colonnade would represent the 'court of the garden of the king's palace' with its 'pillars of marble.' I am even inclined to believe the expression, 'Shushan the palace,' applies especially to this portion of the existing ruins, in contradistinction to the citadel and the city of Shushan" [LOFTUS, Chaldaea and Susiana].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–8 3. The third year of his reign — This…
3. The third year of his reign — This coincides with the time just after his reduction of Egypt, when, according to Herodotus, (vii, 7, 8,) Xerxes convoked a great assembly of the principal Persians, the chiefs of the empire, to deliberate on his expedition against Greece. This coincidence is no light argument for identifying Ahasuerus with Xerxes.
Made a feast — Among the Persians and other oriental nations it was a custom for kings and generals to give a grand banquet after a victory, or upon a great state occasion. So in the Book of Judith, (i, 16,) Nebuchadnezzar returns from a great victory and feasts his army one hundred and twenty days. So Cyrus feasted the Persians when he wished to unite them in revolt from the power of Media. (Herod., 1:126.) Belshazzar feasted a thousand nobles, (Dan_5:1,) and, according to Quintus Curtius, ten thousand men were present at one of Alexander’s festivals.
Read full note →
All his princes and his servants — That is, all the rulers of the one hundred and twenty-seven provinces, and other officers, civil and military, who held positions of honour and power under the king. These are further defined as the power of Persia and Media, the elite of the empire, as represented in the nobles and princes of the provinces. The nobles were of a rank superior to the princes, or rulers of provinces. They were, next to the king, the great magnates of the empire, the first men of the nation. The word rendered nobles, (פרתמים,) is of Persian origin, and signifies first. No ordinary occasion was this great banquet of Ahasuerus, when before him were assembled these representatives of his power. The repeated mention in this chapter (comp. Est_1:14; Est_1:18-19) of Persia and Media, always naming Persia first, shows that at the time of this feast Persia had supremacy over the Medes. Compare the opposite usage in Dan_5:28; Dan_6:8; Dan_12:13; Dan_8:20; when the Median power was yet in the ascendency.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–8 3. in the third year of his reign] probably…
3. in the third year of his reign] probably b.c. 483.
unto all his princes and his servants] The ruins at Persepolis and at Susa shew that there was abundant accommodation for the exercise of royal hospitality. Besides the palace built by Darius, Persepolis also contains one erected by Xerxes himself. Herodotus (i. 126) mentions the feasts given by the Persian kings. But the amplitude of the entertainments provided was doubtless much exaggerated in the statement of the Greek historian, Ctesias[56] (a contemporary of Herodotus, but an untrustworthy historian), to the effect that no less than fifteen thousand persons were ordinarily feasted at the table of Persian monarchs, and that 400 talents were spent upon a feast.
Read full note →
[56] Fragment xxxvii. ed. A. Lion, Göttingen, 1823. Ctesias was physician to Artaxerxes Mnemon, who reigned b.c. 405–359.
the power of Persia and Media] The Medes were governed by a number of independent chiefs (the ‘kings of the Medes’ referred to in Jer_51:11; Jer_51:28). They were united with the Persians under the sway of Cyrus, and he, as well as subsequent kings of Persia, treated them as the most favoured nation of those under their rule. This was especially the case in respect to the exercise of the Persian king’s patronage as to important governorships.
the nobles] lit. the first men. The Heb. is a modification of the old Persian word fratama.
princes of the provinces] i.e. satraps, each having (see above) a plurality of provinces under his rule, and being in the position of a tributary king.
FIRST SPECIMEN OF THE SECOND TARGUM (TARGUM SHENI) ON ESTHER
(on chap. Est_1:3 ff.)
In the third year of Ahasuerus’s reign he made a feast for all his great men and ministers who were set over the peoples of Persia and Media, the governors and great men, who were in charge of districts, arrayed in woollen robes, clothed in purple, eating and drinking and making merry before him.
The Scripture does not say that he displayed his riches, but it says, ‘when he shewed the riches of his glorious kingdom’ (Est_1:2), and that means that what he displayed to them was taken from the Holy House; for mortals [lit. flesh and blood] have no riches. All riches come from the Holy One, blessed be He, according as it is written, ‘The silver is mine, and the gold is mine, saith the Lord of hosts’ (Hag_2:8). Six treasuries did he shew them daily for one hundred and eighty days, as it is written, ‘the riches of the glory of his kingdom and the honour of the excellence of his majesty’ (Est_1:4): here we have six descriptive words. But when Israel saw there the vessels of the Holy House, they refused to take their seats at the feast [lit. in his presence]. And it was told the king that the Jews refused to take their seats, because they saw the vessels of the Holy House. And the king said, Then prepare another place for them to sit by themselves. And when these days were ended the king said, Now I will make a feast for the people of my city, and I will bring them to the court of the garden, which is planted with trees bearing fruit and spices. How did he prepare for them? He bent one tree towards another and made arches, and broke away spice-trees and made them into seats, and they strewed in front of them goodly stones and pearls, and placed shady trees. And they drank of vessels of gold and cups of gold, and when one had drunk of a cup, he did not drink of the same a second time, but they took the cup away from him and brought another; and there were wine-coolers there, and the cups did not match one another, since it is written, ‘the vessels being diverse one from another’ (Est_1:7). But when they brought out the vessels of the Holy House, and the heathen poured wine into them, their lustre was changed, and therefore it is thus written, ‘the vessels being diverse one from another.’ ‘And royal wine old’ (Est_1:7), i.e. older than the person who drank it.[90] And why (do we say) than the person who drank it? Because, suppose the man was asked, How old art thou? and answered, I am forty years old, then he was given wine to drink forty years old. And in like manner they did for every one. And for this reason it is written, ‘royal wine old’ according to the bounty of the king. ‘And the drinking was according to the law’; no one was injured by it. And why did it injure no one? Because a drinking custom prevailed among the Persians that when they brought them a large cup which held four or five Hemins[91]—the measure was called a Pithka[92]—every one was made to drink it at one draught, and they did not leave him alone till he had drunk it at one draught. And the butler [lit. mixer] who mixed wine for the Persians used to acquire great wealth. And how used he to acquire it? He used to mix wine for the guest, and when he could not drink it, he used to beckon to the butler, saying, Take it away, and thou shalt have some money; because he was not able to drink it. But king Ahasuerus said, These cups shall not be brought for drinking; according as each man desires, he shall drink. Accordingly it is written, ‘And the drinking was according to the law’ (Est_1:8).
[90] This interpretation is deduced by the Targum from the double sense of the Heb. word רָב which means either great in quantity, abundant (its real sense here), or great in age, old.
[91] ἡμίνα, liquid measure.
[92] Probably the Persian βατιακή, a kind of cup, mentioned by Diphilus, a comic poet, who flourished in the latter part of the 4th cent. b.c. See Meinecke’s Comic Fragments, iv. 414.
Vashti the queen prepared a feast apart for the women, and mixed for them dark-coloured wine, and she seated them in the palace in order to shew them the king’s riches. And they asked her, Where does the king sleep? And she explained to all the women who requested her to do so, that they might know all particulars; and she told them the king’s arrangements, that he ate here and drank there and slept there; and because of this it is written, ‘in the royal house’ (Est_1:9).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–8 (3) In the third year of his reign.—Assuming, as…
(3) In the third year of his reign.—Assuming, as we do, the identity of Ahasuerus and Xerxes, this will be 483 B.C., when Xerxes held a meeting at Susa of his princes to make arrangements for invading Greece. At so important a gathering, the feasting was a very obvious adjunct; and besides the coming campaign, a successful war had just been concluded in Egypt, and rejoicings for the past might have mingled with high hopes for the future, when the whole strength of the empire should be put forth to crush the presumptuous foe who had dared to measure swords with the “king of kings.”
Nobles.—The word in the Hebrew, partemim, occurring here, in Est_6:9. and Dan_1:3. is a Persian word, literally meaning “first.” The Greek protos and Latin primus are evidently akin to it.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–8 In the third year of his reign. In B.C.…
In the third year of his reign. In B.C. 483, probably in the early spring, when the court, having spent the winter at Babylon (Xenophon), returned to Susa to enjoy the most charming season of the year. He made a feast unto all his princes and his servants. Persian kings, according to Ctesias and Duris, ordinarily entertained at their table 15, 000 persons! This is of course an exaggeration; but there can be no doubt that their hospitality was on a scale unexampled in modern times. The vast pillared halls of the Persepelitan and Susan palaces could accommodate many hundreds, if not thousands. The power of Persia and Media. The empire of the Achaemenian kings was Perso-Medic rather than simply Persian. The Medes were not only the most favoured of the conquered nations, but were really placed nearly on a par with their conquerors. Many of the highest offices were conferred on them, and they formed no doubt a considerable section of the courtiers. The nobles.
Literally, "the first men," ha-partemim. The word used is a Persian term Hebraised. It occurs only in this place. And princes of the provinces. i.e. satraps. The presence of such persons at the great gathering at Susa preparatory to the Grecian war is witnessed to by Herodotus (7:19).
Read full note →
Vers. 3-7.
A royal banquet.
In this description of a sumptuous Oriental feast, notice
1. The guests. These were, in the first instance, the nobles and princes ofthe provinces, who were assembled for purposes of state policy; and afterwards the people of the metropolis, who were lavishly regaled from the royal table.
2. The splendour and costliness of the entertainment. The great lords were shown by Ahasuerus the riches of his kingdom, and the honour of his excellent majesty. The multitude were entertained in the palace garden, where gorgeous awnings were slung from marble pillars. The guests reclined on couches of gold and silver, placed on marble pavements. They were served with delicious viands and costly wines from the cellar of the king.
3. The protraction of the feast. The people were feasted for a week. Theprinces were detained for six months upon business of state. Probably preparations were then made for the expedition into Greece, which is so famous in history, and which came to so ignominious a close. Consider two great moral lessons underlying this picture of magnificence.
I LAVISH FESTIVITIES MAY GILD THE CHAINS OF ARBITRARY POWER. The multitude often appear to care more for display than for justice on the part of their rulers. If the Roman populace under the empire were supplied with food and shows, they were content. In our own times we have seen the people of a great city kept quiet by lavish expenditure oh the part of a despot.
II REGAL HOSPITALITY MAY MASK THE DESIGNS OF WICKED AMBITION. Xerxes had a purpose in bringing his lords and satraps to Susa; he was contemplating a military expedition, in which myriads should be slain, and the complete success of which could only issue in his own aggrandisement and glory. Let the people beware of the selfish and sanguinary schemes of the great of this world. Justice and peace are preferable to despotism and bloodshed.
III GREAT ENTERTAINMENTS MAY BE AN OCCASION FOR FORGETTING, RATHER THAN FOR REMEMBERING, GOD, THE GIVER OF ALL. When we sit at Heaven"s table we should gave Heaven thanks. Some of the great banquets mentioned in the Scriptures were occasions for ostentation and for carousing, and this seems to be no exception. The bounties of Divine Providence should be partaken with gratitude and devout acknowledgments. "Whether we eat or drink, or whatever we do, let us do all to the glory of God.
HOMILIES BY D. ROWLANDS Vers. 3, 4.
The hospitality of vainglory.
The reign of Ahasuerus, or Xerxes, had now reached its third year. His sway was very wide, and other history lends valuable confirmation of the contents of the former of these verses. Herodotus, far enough removed in his general tone from a Scripture historian, fixes this year as the year in which Xerxes summoned the rulers of his provinces to Susa, or Shushan, preparatory to his expedition against Greece. Although no mention is made here of this circumstance as the occasion of the feast, or as connected with it, yet the two intimations are not inconsistent with one another, and in fact are well fitted to one another. Each historian keeps the object of his own work in view. The thing which had no significance with Herodotus would be the consideration of primary significance in our present history; and we get as the result a consent of two widely differing authorities to testify to the fact of special doings in Shushan this year. The passage offers us a typical instance of a feast such as to answer correctly to the motto, "Self first, hospitality second." This is evidently the character of it. Yet let us take into account what may be said for it.
1. It was confessedly an Eastern feast, and as such it would have been considered essentially wanting if it had been wanting in the matter of display.
2. It was not a feast given by one of those people who had "received theoracles;" who had been long time under a course of higher instruction; who had heard, earned, pondered "the Proverbs of Solomon," or "the words of the Preacher, son of David, king of Jerusalem." Much less was it possible in the nature of things to have been the feast of one, who had had the opportunity of knowing the doctrine of Christ in such a matter.
3. Yet nevertheless it answered in one respect to one of the prescriptions ofJesus Christ himself; for it was a feast which could not be returned to its giver not in kind, at all events. The feast of a great king, who drew on enormous wealth, to" a whole multitude of princes, subordinate to him, and prolonged over months, this could not be returned to him.
4. It was a feast of unstinted plenty the thought of a nature that had some sort of largeness about it, and the distributing of a hand that dropt more than the uncared-for crumbs of its own table. On the other hand
I IT IS INCONTESTABLE THAT THIS FEAST VISITS UPON ITS GIVER THE CONDEMNATION OF VAINGLORIOUS DISPLAY AS REGARDS HIS "KINGDOM," AND SELF-SEEKING DISPLAY AS REGARDS HIS OWN "EXCELLENT MAJESTY." The greater the scale on which it was made, the more profuse its abundance, the longer its continuance, so much the more impressive and convincing evidence does it furnish of vanity insatiable, of selfishness deep-seated, of the presence of the hand of one who not only sought the praise of men rather than that of God, but who sought to influence even those men by the lower kinds of appeal those of sense and the eye, rather than by any of a higher kind.
II THERE WAS BEYOND DOUBT A DISTINCTLY AND DECIDEDLY UTILITARIAN DESIGN ABOUT THE FEAST. Though it could not be returned in kind, it could be recompensed. At recompense it aimed, and without the prospect of such recompense it would never have been "made." It was pre-eminently a banquet of policy, unwarmed by one simple genuine feeling of the heart, unhonoured by any noble object for its motive, fragrant with no philanthropic beneficence. It was simply a device of an inferior type, first, for flashing to all the extremities of the kingdom the envious tidings of the central wealth, luxury, splendour, and power, and thereby riveting the tyrannous hold and the ghastly fascination of an Eastern arbitrary despot; and, secondly, for ingratiating that central authority with the numerous helpless, subordinate powers who were to send contingents and contributions to a disastrous expedition into Greece. It was very different from an English banquet in celebration of some accomplished fact, or in honour of some worthy hero or distinguished benefactor of the people, though oftentimes it is not very much that can be justly said in commendation of even these.
III THE GIVING ITSELF WHAT WAS IT? It happens to be well termed "making" a feast, in the undesigned idiom of the language. Did it cost much to make? It cost lavish silver and gold very likely; but whence were these drawn? Were they not already drawn from those for whom the feast was "made"? and probably absolutely wrung by these again from the oppressed subjects of their grinding rule. Did it cost Ahasuerus himself much? Did it cost him anything at all? Was it drawn from the honourably-earned and diligently-acquired results of his own past labour? No; it speaks plenty without bounty, liberality without generosity, profuse bestow-ment the fruit of no kindliness of soul, a lavish hand moving to the dictate of a selfish heart.
Conclusion.
1. These are just some of the hard facts of human nature, tried in such a position as that of this king.
2. There is a great deal to explain and account for such exhibitions of human nature in Ahasuerus, to be found in his time of day, in his antecedents, etc., but these things do not justify them. They do impressively help illustrate to what human nature"s time of day and antecedents bring us.
3. We could plead no extenuations whatever if our own conduct or our own principles were detected sinking to the level of those before us, and all the less for the beacon of this very history. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 And the drinking was according to the law; none…
Est_1:8
And the drinking was according to the law; none did compel
Read full note →
Political prudence
It is not entirely, however, in moral recoil that sanction is thus given in law to the better practice.
There is a touch of political prudence in it. For here at the feast are princes from all parts, with their retainers and tribes. There are men here from the mountains who are famous for their temperance and for the strictness and simplicity of their manners. Such men would not be won, but disgusted rather and alienated from the royal cause, by anything like Bacchanalian excess. In prudence, therefore, as well as from possibly higher motive, the principle of temperance must have the reinforcement of public law. (A. Raleigh, D. D.)
God not to be insulted by the abuse of His creatures
Did an absolute prince pay such regard to the laws of his country, and to the liberty of his subjects, and shall not Christians pay an equal regard to the laws of their religion? Are these laws less obligatory upon us at feasts them on other occasions? Shall we requite the liberal Giver of all good things with insults on His authority, at the very time that our table is covered by His bounty? (G. Lawson.)
The compulsion of our drinking customs
Whether we do not, on a wider scale, as a people in fact, and with the force of law, practise compulsion still, sad that on the weakest and most helpless part of our people, is a very serious question, and one which, to say the least, we cannot answer with the same confidence. If places where drink is sold to the common people are multiplied much beyond the reasonable needs of the community; if exceptional privileges are given to the sellers; if their houses, with many exits and entrances, are planted in the most conspicuous spots; if they burn the brightest lights in the streets, and are allowed to keep open long after other trades and industries are closed and silent, does not all this and more of the same kind amount to a sort of compulsion to working-people, and trades-people, and thoughtless young people of both sexes? (A. Raleigh, D. D.)
No compulsion to drink
The statement here made reminds us of an incident which is said to have occurred at the table of Queen Victoria in one of the early years of her reign. The temperance movement was just beginning to make its way into the upper classes of English society, sad on the occasion to which I refer a British nobleman, well-known for his activity in all good causes, declined to comply with the request of one of his fellow-guests that he should drink wine with him, whereupon the appeal wait made to her Majesty that she should exert her authority in the case; but she nobly replied, in the spirit of this Persian law, There shall be no compulsion at my table; and that reply did much to discountenance the old custom of badgering, and browbeating and insisting upon guests drinking out of regard for their hosts, until they felt themselves in a position where it was difficult to refuse, and were virtually compelled either to act against their better judgment or to do that which was considered rude and unmannerly. (W. M. Taylor, D. D.)
Est_1:8-9
In the third year of his reign, he made a feast.
The occasion of the feast
It was the third year of the reign of Xerxes. Now we know from the Greek historian Herodotus that in that very year Xerxes summoned a council of the principal Persians, as well to hear their opinions as to declare his own, on the matter of the invasion of Greece. At first, on his accession to the throne, we are told that he showed little disposition to make war against Greece, and turned his thoughts to the reduction of Egypt; but after he had succeeded in Egypt, he was all the more inclined to listen to the advice of his cousin Mardonius, and seek to punish the Athenians for the defeat of his father at Marathon. Accordingly, at the council assembled in Shushan, he declared his purpose to lay a bridge over the Hellespont, and to transport an army into Greece, that he might punish the Athenians for the injuries they had done to the Persians and to his father. Nay, not content with that, he added, I intend, with your concurrence, to march through all the parts of Europe, and to reduce the whole earth into one empire; being well assured that no city or nation of the world will dare to resist my arms after the reduction of those I have mentioned. He was opposed by his uncle, Artabanus, but ultimately, under the influence of Mardonius and some illusory oracles which fell in with his own ambition, the die was cast, and the decision was made to prepare for and carry out the invasion of Greece with such an army as the world had never before seen. Now it was in connection with this determination, and in order, as I believe, to give the greatest possible impulse to the carrying out of the enterprise so resolved on, that this long-continued fete was held. He wanted to produce the conviction that, with such resources as he had at his command, it was impossible that he should fail. This accounts for the magnificent scale on which everything was done. It looks supremely foolish, but it is a folly that keeps its ground to this day even in western lands, where it is still the fashion for men to banquet themselves into enthusiasm for some great railway enterprise or some party campaign. (W. H. Taylor.)
Feasting not favourable to valour
There is good reason to suppose that this feast was held on the occasion of his projected invasion of Greece. To fill the minds of his captains with confidence, and to fire his soldiers with military ardour, he makes all this vain display and provides this munificence of self-indulgence. If this be so, with how little favourable result when the brunt of the struggle came! Yet what other result than that which actually came could be reasonably expected? Real courage and endurance are bred of much harder conditions than these. How are real men made? and how are they made ready for any manly thing of more than common difficulty? By feasting on rich viands? By drinking wine and looking on it when it is red in the cup? By nights of revelry? By gazing on the outside shows of life? By sinking into voluptuous ease? Never since the world began have manhood and courage sprung of such things as these, although in a few rare instances they may have passed through them unbroken and not much defiled. The Greeks were comparatively few and comparatively poor; and their country had no vast harvest bearing plains. They were fighting for rocks and mountains and seas. But those mountains and seas were the symbols and the guardians of their liberty. (A.Raleigh, D. D.)
Pride spoils hospitality
He has ordained a feast for them. But the feast is really to his own power and pride. (A. Raleigh, D. D.)
The vanity of worldly grandeur
1. There is unlimited power. The man presented to our view is reigning from India even unto Ethiopia, over an hundred and seven and twenty provinces.
2. His power was supreme. The life of every subject in his kingdom depended on his word. He ruled without resistance and without control. The wealth, the productions, the inhabitants of the greatest empire of the earth, were thus his undisputed right. Here was one great object of human ambition completely gained. What struggles are made on earth for the attainment of office and personal dominion! The lust of power has waged the deadliest wars of earth, excited the cruellest murders of men, and deluged nations with blood. Among ourselves we see this lust of power on a smaller scale, in all the political efforts and contested elections of our own day, and in our own land.
3. There is a peaceful and secure possession of this unlimited power. The view is given to us in those days when Ahasuerus sat on the throne of his kingdom. Ahasuerus possessed his fathers dominions in perfect peace. He had nothing to do but to govern peacefully and to enjoy abundantly. What blessings he might have dispersed abroad! What monuments of usefulness to men he might have established! The peaceful possession of power is a great privilege, as well as a great temptation. It enables man to be a benefactor to his race. He may sit as king among the mourners and make a thousand weary hearts to sing for joy. But it is a great temptation to the sensual cupidity of man. The history of the world is filled with the stories of human power, oppressive and destructive.
4. There is the possession of vast wealth and outward glory. Ahasuerus gathered around him all his princes, his servants, the power of Persia and Media, the nobles and princes of the provinces being before him, when he showed the riches of his glorious kingdom and the honour of his excellent majesty. No condition could appear to an earthly mind more desirable or tempting. We know something of the struggle for wealth. It is the great object for contest in the peaceful walks of business and commercial enterprise. To be rich, in modern society, is to be influential and exalted. What a vast privilege is the possession of such wealth! What happiness it may communicate when it is faithfully dispensed and employed as an instrument for human benefit! How great is the honour and the joy of being thus a public benefactor to mankind! But the responsibility is also great. Alas, how opposite to all this is the habitual use of wealth! It leads the selfish mind to a forgetfulness and neglect of the wants of others. It persuades sinful men that they have the right to live for their own indulgence and pleasure, and are not to be held responsible to others for the way in which their own acquisitions and means of influence are employed.
5. There is also splendid display. Wealth is often hoarded with a covetous grasp for mere accumulation. Man wants even the openness of heart for its display. But in the picture by which the Holy Spirit will illustrate for us the emptiness of the world there shall be no such defect. The wealth which has been amassed shall have the opportunity of the utmost manifestation. How we follow after pageants and exhibitions of the lowest kind! The gilded tinsel of such scenes, whether military or dramatic, funereal or joyous, is always exciting and attractive to the giddy, silly minds of the multitude.
6. There is not only all this power, wealth, and display combined; there is also here boundless actual indulgence and hospitality. What could have been more grand or satisfying in earthly things? Doubtless the whole multitude applauded the magnificence and hospitality of the youthful monarch. If the world can give man happiness in sensual indulgence, here was a scene of its perfect joy. No element of delight is wanting in such a picture. All these provisions arc unsatisfying still.
(1) They are all unsuitable. The soul has other views and needs, which none of these outward provisions of the earth can ever reach. There is still the burden of inward sin. There is still the want of reconciliation to God.
(2) They are temporary. They are the things of a day at the best. The whole of a worldly life is but a days dream of pleasure. To-morrow it will be over. To take you off from this vain pursuit of earth is the purpose of such a scene as the one we have considered. Look at it, not to desire it, but to discern its vanity. Behold how empty, how unsatisfying, how unsuitable, how transitory it is! Cease to look there for your joys. (S. H. Tyng, D. D.)
Ahasuerus
I. The king of Persia at this time was Ahasuerus. We read in Scripture of four grand earthly empires, of which this was one--and the second in the order of succession. The Babylonian, the Medo-Persian, the Grecian, and the Roman all passed away as a dream--they crumbled to dust, and their glory is long ago departed! Notwithstanding the strength and celebrity of these ancient kingdoms, they came to nought and their dominion was taken away. But there is a kingdom which passeth not away. Its King will remain in honour and glory for ever, and its subjects shall be blessed with everlasting happiness.
1. Great as was the extent of these kingdoms, His is inconceivably more extensive.
2. It is also more durable. His dominion is an everlasting dominion. Let us be anxious to be numbered among the subjects of this kingdom, for they are all kings and priests for ever. With Christ on His throne we shall stand before His throne and that of His Father in the celestial city; we shall see His face, and His name shall be in our foreheads; we shall need no candle nor light of the sun, for the Lord God will give us light, and we shall reign for ever and ever!
II. This mighty potentate, Ahasuerus, wished to make a display of his greatness. Seldom, alas! is that expression, Where much is given, much will be required, practically in their remembrance! Oh! let us beware of glorying in anything of our own--of sacrificing unto our own net, and burning incense to our own drag. Man at his best state is altogether vanity, and possesses nothing of any value but what God has given him. Where providence has bestowed much of earthly wealth and authority, it requires much grace not to be unduly elevated by them, and to keep ever in mind that they are given for usefulness. The weighty responsibilities which they bring with them are seldom considered. Let us beware of pride. The proud in heart is abomination to the Lord. Crush the first risings of vanity and self-importance. Dread every high thought of yourselves, every towering imagination, every exalted ides of your own moral excellency, remembering that God knoweth the proud afar off, but giveth grace to the humble.
III. At this feast, though a heathen one, there was one thing which condemned the practice of many who call themselves Christians. and the drinking was according to law; none did compel, for so the king had appointed to all the officers of his house, that they should do according to every mans pleasure. Intemperance is an abomination to God and a degradation to man. Hereby the creature, which is inferior only to the angels, makes himself lower than the beasts of the field! The bounties of providence are continued evidences of Gods tender care toward us, His undeserving creatures, and are to be thankfully and humbly received and used piously and in moderation. They are given for the support of our nature, to enable us to glorify God in our bodies and in our spirits: let us not, then, render ourselves incapable of doing so by drowning our rational powers in intoxicating liquors, and throwing our bodies out of health and comfort by a worse than beastly abuse of Gods mercies.
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; indeed, it is but seldom that such meetings are free from such consequences. We read of Belshaznars feast, and that it was not without its grievous impieties. We read likewise of Herods feast, and of the deed of darkness which gave it its notoriety. Our Lord, too (Luk_14:1-35.), teaches us that, though the entertaining of our friends in this way is not entirely prohibited, the money thereby expended would be much better laid out, against the day of reckoning, in consoling the miserable and relieving the distresses of the indigent and needy.
V. Let us consider the evil which was occasioned by the feast.
1. It behoveth us to lead exemplary lives, and the higher we are placed in community the more ought this to be the object of our ambition.
2. It behoveth us to regard the duties which appertain to the relations of life in which we are placed. (J. Hughes.)
The short-lived treasure
The apostle Paul speaks of the world as if it were a pageant which has been exhibited and is over; a procession which is on the march and has passed by; a scene picture which drops for a moment and then gives way to another which succeeds it. Here there is no continuing city for man. If he would have a kingdom which cannot be removed, he must seek it beyond the limits of the present world, among the things which are unseen and eternal.
1. Our first reflection must be, the world passeth away. It has gone. All its indulgences and all its glories have come to their appointed end. Nothing of them remains. Ahasuerus feasted and Vashti suffered. All is silent and dead. No single voice of the glory or of the sorrow remains. Where is the splendour of Shushan? Not one stone remains upon another of all the palaces of its glory or the portals of its majestic display. How wonderfully contrasted are the works of God and the works of man! The one has perished. The others remain, But is not this equally true of earth in all the relations and displays of its glory? Look where you will, you see the same history continually repeated. The bloom of youth, the gaiety of health, the boast of riches, the clarion sound of triumph and power, all, all pass away. They live a moment; they shine for a day; and they are gone. Man tries in vain to prolong their enjoyment and their being; or even to recover their shape, and perpetuate their memory. He is doomed to disappointment in them all. The retrospect is sadness and self condemnation. There at least we may say, My heart and my hope shall not be fixed. Something better than this I must have and will have. The joys that fade so rapidly and so certainly are not for me. This world, and all the things which are in this world, shall never be the treasure of my choice.
2. As our second reflection upon this accomplished scene, the manner of its passing has been most remarkable. In the lesson we have considered, God has been pleased to show us this experiment on the grandest scale. The world began with every possible advantage for its working and its display, and in every succeeding step it went downward until it came to nothing. Its first scene was its brightest one. The morning rose when the tide was at his full and the surface calm as the molten silver. Every hour marked its rapid ebb, till the evening closed upon a full accumulation of defilement and disgust which the preceding show had vainly covered for a season. It was a sad experiment indeed. In the manner of its passage and trial it was a universal type. In all our possessions of the world, in the whole scheme of mere worldly enjoyment, the first is always the best. The clock of this world still strikes backward. It begins at twelve, runs rapidly round to one, and then stops. Thus its circle is complete, larger or smaller as it may happen to be. How many have I seen, starting in all the pride of inherited wealth, closing their career in neglect and poverty! How many have I beheld the centre of personal admiration in the world of fashion, of earthly pomp and folly, living to be forgotten and abhorred! Thus this present world repays its votaries. And when the result comes in age, or sickness, or poverty, or neglect, and the whole machine has run down and stopped, bitter and disgusting indeed is the remembrance of the world which has gone. But what a contrast there is between this passing worldly portion and the reality of that treasure which stands in opposition to it! The heavenly portion ever grows more and more compensating and satisfactory. The heart never grows old or dull in the faithful pursuit of it.
3. In this passage of the world you may see what are the elements of its short-lived power to please--what are the facts which make up the necessity of this rapid rush of all that sinful man has sought and desired on the earth. Ahasuerus had everything which a mere sensual mind could ask. What formed the necessity of his wretchedness in the midst of it all? We may answer at once, because nothing of all that he had was adapted in itself to give him satisfaction. This is the first difficulty. You have a spiritual nature, a soul within which can never be satisfied with the mere shams of an earthly life. The soul looks out in the midst of all the joys of earth unmet and unhappy, unable to be contented thus, because there is no real proportion between the two. There is here an original and inseparable defect in the things of the world, which no multiplication of them can supply. These joys and treasures are all short-lived and perishing in them selves. They have the sentence of death within themselves; and you cannot prolong the period of their power. They corrupt and decay in your hands while you grasp them. The appetites which desire and seek these joys pass away with them also. There soon comes the time when there is no longer a susceptibility to their power. Their invitations find no longer a response in the heart to which they are offered. The voices of singing men and singing women can be heard no more. And this with no reference to a change of principle or heart. No, it may be we would willingly prolong their power if we could; we would gladly renew our former gratifications in them if it were possible. But all their power to please, and all our facility to be pleased by them, have passed away and cannot be recalled. The whole scene of which these earthly joys make up a part also goes, and cannot be arrested or recalled. Friends are gone; families are broken; homes are lost; companions have departed. We stand here to contemplate this inherent fading character in the world which has passed. What a contrast are all its provisions to the joys and advantages of real religion!
4. We may look at the result of this passage of the fashion of the world. What does it leave behind? All, this is the worst of all. We have seen the evidence in the experiment before us. Nothing in memory. There is no remembrance of benefit or pleasure. The past gives no satisfaction. There is no room for delight in retrospection. A wasted life, enfeebled powers, conscious degradation, are all the residuum of a life of sensual enjoyment in the world. Added to this, there is extreme regret, often the bitterness of unappeased remorse. Nothing in actual possession. What of all the array of human pleasures outlasts itself? Youth, gaiety and wealth successively pass by. Man goes out of one vain indulgence into another, but carries nothing away with him. The soul is empty. He presses on in this vain succession to the end. The fact of the result remains the same. He has nothing. Pleasure has gone; time has gone; indulgence has gone; means have gone; appetites have gone; life has gone. And of the whole pageant as it has passed nothing remains. (S. H. Tyng, D. D.)
Self-glorification
I. The monarch was able to mare a proud display and to gratify the oriental taste for magnificence.
II. But this proud display was a contemptible exhibition. It showed--
1. The materialism of his nature.
2. The narrowness of his view.
3. The childishness of his spirit.
III. This proud display has a sorrowful aspect. The display only lasted for days after all. Let our wealth--material, intellectual, or moral--speak for itself. Let us see the warning word days inscribed on all our possessions. (Homiletic Commentary.)
A mans life consisteth not in the abundance of his wealth
The whole struggle of modern life is exactly after the first chapter of Esther and the first chapter of the Book of Ecclesiastes. Every Ahasuerus thinks he could do better than his namesake, and every new Solomon says that he would never play the fool as the old one did. What little toy houses are ours as compared with this palace; and yet we will persist. Why do we not believe history? Why do we not accept the verdict that it is not in time or sense, in gold or precious stones, to make a man great or happy? When we have built up our little toy houses, Ahasuerus looks down upon them, and smiles at the little honeycombs. His beds were of gold and silver, upon a pavement of red, and blue, and white, and black marble. Yet it was an elaborate tomb, a magnificent sarcophagus! When will men come to learn that a mans life consisteth not in the abundance of the things which he possesseth; that he is most jewelled who has no jewellery; that he only is great who is great in soul? (J. Parker, D. D.)
The honours of the world should not elate
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. (Abp. Secker.)
Waste 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. (J. Ruskin.)
The royal feast
Let us draw a comparison between the great Persian feast and the feast of the gospel.
I. The one was provided by the king; the other by the King of kings.
II. The one feast is limited to nobles and princes; the other is made for all nations.
III. In the one we see the fading glories of man; in the other we see the unfading glories of God.
IV. The one feast continued for six months; the other continues through all time.
V. In the one case some were obliged to feast in the court of the garden, as there was not room for them in the palace; the church of God is for all comers.
VI. In the one case there was a separation of husbands and wives; but in the other both are welcome together. VII. The one feast ended in consternation and sorrow; but the other shall continue in joy and happiness. Learn, in conclusion--
1. The insufficiency and instability of all earthly things.
2. The rich grace and goodness of our God. (The Study and the Pulpit.)
When he shewed the riches of his glorious kingdom and the honour of his excellent majesty.
Despotism occasionally generous
Despotism, while it has its caprices of cruelty, has also its occasional fits of generosity and kindness. (A. B. Davidson, D. D.)
Extravagance
Every one is to live, and to entertain his friends, according to his rank and circumstances; but those who are of a liberal spirit are in danger of indulging in extravagance, to gratify their vanity and passion for show. (T. McCrie, D. D.)
Unsatisfying splendour
What was there in all that to satisfy the souls hunger and thirst, its craving and longing? One morsel of the bread of life would be better, one drop of the wine of the kingdom more blessed and exhilarating, than it all. So that when we look abroad upon the scene of Persian magnificence and luxury, the glitter and splendour of it seems to dissolve and fade away when there is brought into prominence our Lords solemn inquiry, What is a man profited if he shall gain the whole world and lose his own soul? (T. McEwan.)
Temperance best
Epicurus himself, who placed happiness in pleasure, enjoined temperance as a necessary means of this pleasure. An author of our own nation justly observes that when a great multitude of alluring dishes are set upon a table a wise man may see palsies, apoplexies, and other grievous or mortal distempers lurking amongst them. Poor men, who are unable to provide for themselves anything beyond the bare necessaries of life, are apt to envy those who have it in their power to fare sumptuously every day. Be persuaded, if you desire to be content with your condition, that happiness does not lie in the abundance of the things which a man possesseth, or in the rich entertainments which he is able to furnish out for himself or his friends. Could not Jesus have furnished out as elegant an entertainment for those whom He fed by miracles as Ahasuerus to his noble guests? And yet He fed them only with barley loaves and fishes. Could not God have brought wine as easily as water out of the rock for the refreshment of His people? (G. Lawson.)
The expense of feasting
Poor man! Little did he know wherein true riches, and glory, and royalty consisted. It is said of the father of Louis XV., king of France, that when his preceptor one day was speaking of this feast of Ahasuerus, and wondered how the Prince of Persia could find patience for such a long feast, he replied that his wonder was how he could defray the expense of it. He was afraid that the provinces would be compelled to observe a fast for it.
The majesty of the Divine Ruler
From the tinselled splendour of the Persian court it may be well for us to turn that we may contemplate the majesty of Him who is the true King of kings and Lord of lords; of Him whom Isaiah represents as sitting upon the circle of the earth, and all the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them as a tent to dwell in. To acquire adequate conceptions of His majestic greatness is an impossibility. That which surrounded Ahasuerus was no doubt such as to inspire awe. And were it possible that a human potentate should hold sway over the several planets constituting the solar system--ruling subjects innumerable by his uncontrolled will--what majesty in the eyes of millions would centre around his person and government! He, however, into whose majestic presence we shall one day enter, and at whose footstool we ought now to bow in reverence, is the Ruler, not alone of earth, nor simply of the solar system, but He whose government is coextensive with the universe, whose presence fills immensity, whose sceptre when lifted in mercy bestows life, when in anger consigns to wretchedness. The inconceivable majesty of God ought to impress us with a becoming sense of our own insignificance. A proper conception of the majesty of God is fitted to induce the inquiry, Lord, what wilt Thou have me to do? It should prompt the desire for some humble part in enhancing Gods glory, the inclination to do something toward accomplishing the work He is carrying forward in the earth and is willing to effect in our own hearts. He whose ambition it is to conquer the kingdom of evil within himself and who accepts Christ as the Captain of his salvation is destined to no such disappointment as crushed the spirit of Xerxes, forcing him to feed upon the ashes of crushed hopes and to surrender to self-indulgence that he might drown the memory of former anguish. (J. Van Dyke, D. D.)
Where were white, green, and blue hangings.--
The beauty of nature
Every day we behold a more glorious scene in the canopy of the heavens spread over our heads. The roses and lilies which adorn our gardens are more beautiful than any of the productions of art which royal wealth can call forth. The earth is full of Gods riches. The heavens show forth His glory. Those who delight to have their eyes and their minds at once entertained can be at no loss, though they are far from royal palaces, when the earth displays her beauty and the stars their glory. (G. Lawson.)
And gave them drink in vessels of gold.--
An absurd drinking custom
What a miserable thing it is that we hear sometimes that a man cannot do his business without drinking! Come and have a drink! is the beginning of business, and Come and have a drink! is the completion of it. What a glutton and a beast a man should be if before he could begin or finish any business he must say, Come and have a meal! And is he any better who must always drink something? Surely, when competition is so keen, it is needful that he who buys or sells should keep his wits as clear as God made them. To muddle ones own brain with drink is to play the fool; to muddle anothers is to play the knave. (Mark Guy Pearse.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv3, 7 Est_1:3. The power of Persia] The king’s body-guard. The…
CRITICAL NOTES.]
Est_1:3. The power of Persia] The king’s body-guard. The princes, the pashas, or governors of those provinces.
Read full note →
Est_1:4. An hundred and fourscore days] We are not obliged to conclude that all or any of the governors were present during the whole period of festivity.—Rawlinson.
Est_1:5. Garden of the king’s palace] The kingly palace, or series of houses, was situated, in Oriental manner, as is customary also to-day, in a large park.—Lange.
Est_1:6. White, green, and blue hangings] Rather, “where was an awning of fine white cotton and velvet.” White and blue, or violet, were the royal colours of Persia. Beds of gold and silver] Couches or sofas on which the guests reclined at meals. The cloths were woven with gold and silver threads.
MAIN HOMILETICS OF THE PARAGRAPH. Est_1:3-5
THE CONTRAST BETWEEN THE HUMAN AND THE DIVINE
Such immense assemblages, and feasts for such a lengthened period, were not uncommon to Oriental monarchs. A similar feast was given by the Emperor of China to the whole population of the province.
I. Human preferences. We have not the means of positively declaring why Ahasuerus gave this great feast. The story of Esther simply records the giving of the feast in order to impart unity to the account, and as being necessary to the explanation of after events. But there is good in all; and if there was generosity in this vain and ambitious monarch, it is seen in the fact that he included the lowest as well as the highest in his festive arrangements. But greater still is the Divine benevolence; for Ahasuerus first entertained the magnates, and then condescended to the lowest, while to the poor is the gospel preached. Moral reforms seem first to touch the “small,” and then to affect the “great.” In primitive times the poor welcomed the gospel, and gladly sat down at the feast of Divine love. What a pity that in these days the poor, to a very large extent, appear to shut themselves out from the gospel feast! The problem now to solve is how to extend the beneficent influences of Christianity beyond the circle of the respectable classes. Ahasuerus surrounded himself with his body-guard—a large and imposing retinue—and with the pachas or governors of the provinces. These were accounted great; but God finds the Divinely great amongst the humanly small. Human distinctions are reversed in Divine estimation. The preferences of earth are not the preferences of heaven. The great of this planet will look small, and the small of human reckoning appear great, when placed beneath the truer light of a sublimer sphere.
II. Human limitation. Ahasuerus gave a feast which lasted one hundred and eighty days at the most; and, according to some authorities, for only seven days. It is highly probable that the same guests did not continue for the whole period of the feast. Each day there would be fresh arrivals. When one company was feasted, another took up the vacated couches in the festive hall. However prolonged the earthly feast, it must at last terminate. The resources of the hosts are exhausted; the capacities of the guests fail; the viands become corrupt; the banqueting-hall crumbles to ruins; the festivities are rudely interrupted; the songs of gladness give place to cries of sadness. But the feast of Divine love is for all time and for all eternity. The resources of the Omnipotent cannot be exhausted. The word limitation can find no place in the celestial vocabulary.
III. Human infelicity. Earthly feasts too prolonged bring damage to the body, sadness and distress to the spirit. The soul of man cannot find in sensual pleasures its true good. In this book we find that merriment was the direct cause of melancholy. Our greatest earthly joys are too often the sources of our deepest sorrows. Pleasure and pain are closely related, and the one is the parent of the other. The harp hangs upon the willows, and though no hand touch the strings, it gives forth a mournful strain. But Divine joys do not end in tears. The pleasures of heaven are free from all attendant pains. The golden harps give forth no wailing sounds. The feasts of the true Paradise are satisfying; and the deeper we drink of the Divine springs, the more satisfaction do we experience. Therefore saith Divine love, “Feast, O friends; drink, yea, drink abundantly, O beloved.”
IV. Human incompleteness. The feast was given in the court of the garden of the king’s palace. A very beautiful place, no doubt. We can picture its splendours, both natural and artificial. Its fruits luscious, its flowers beautiful in form and in colour, its aromas sweetly fragrant, and the whole aspect of the scene enchanting; but our best earthly gardens are incomplete. Man makes a beautiful garden, and is said to have made the wilderness smile; but the smile only conceals the silent sigh. There is a gloomy grotto in every earthly garden. The lilies fade, the oaks and lindens and acacias are blasted; the very fragrance becomes offensive. In God’s garden the trail of the serpent is not visible, the reproving question is not heard, the marks of defect are nowhere seen. It is perfect and complete; the result of unerring wisdom, the expression of boundless resources.
Here learn—(a) Immoderate pleasure causes sorrow. Jesus was present at a marriage-feast, and not as a reproving spirit. The Divine love spreads a table in the wilderness covered with sweetest viands, while his songsters raise their joyful notes at the feast. But in the bitterness of the recoil from excessive pleasure, we say of laughter, It is madness, and of mirth, What doeth it? (b) “He that is of a merry (or cheerful) heart hath a continual feast.” The appetite for more develops with the increase of the supply. Nature requires little, and grace less. Oh that we could reach the Apostle’s sublime altitude—“I have learned in whatsoever state I am, therewith to be content.”
A FEAST FOR ALL PEOPLE
This was a glorious feast. But in Isa_25:6-7 we have a description of one which far surpasses it. It is the promise of a feast made by God, furnished with the very best provision, for all people, and, therefore, a feast in which we have an undoubted interest. That we may see how much better the Lord’s feast is than Ahasuerus’s feast, let us consider the Lord’s feast, and the benefits which result from attending it.
I. The Lord’s feast described. In connection with the feast we notice—
1. The place where it is made. Ahasuerus made his in the palace garden; God makes his in a mountain (Isa_25:6). That means the Church of God on earth, composed of his penitent, believing, grateful, and obedient subjects. This collective body, or community of God’s people, is called by Moses “the mount of the Lord” (Num_10:33).
(1) The Church of God on earth, like a mountain, is generally conspicuous. It cannot be hid. It is seen by God with gracious complacency; it is seen by angels with joy, and affectionate care; it is seen by men with avowed contempt; it is seen by devils with envy and malice. They envy the honours of this mountain; they hate its sovereign, and are manifestly opposed to its government.
(2) Hence, like a mountain, it is peculiarly exposed to storms—storms of persecution, temptation, opposition.
(3) But notwithstanding those hostile assaults, like a mountain, it remains immovably secure. God has promised to watch, to be present with, and to keep it.
(4) Like a mountain, it is extensively beneficial. A mountain is a shelter from storms; so is the Church. Do the treasures of heaven drop on the mountains, and break forth in springs for the benefit of man? So the secret of the Lord is with them that fear him. But let us observe—
2. The feast itself. This is undoubtedly the gospel feast. It is sometimes called a marriage feast, a great supper, &c. This leads us to observe—
3. The provision with which the feast is furnished. “Fat things full of marrow, of wine on the lees well refined.” The provisions thus described are such as must be—
(1) Carefully selected.
(2) Dearly purchased.
(3) Supremely excellent and highly gratifying.
4. The guests for whom this feast is promised. “For all people.”
(1) This implies that all mankind need the blessings of the gospel.
(2) That those blessings are obtainable by all those who come for them.
II. The benefits which result from attendance at this feast. These we find are great and various. As—
1. The removal of darkness.
2. Deliverance from sorrow. The Lord will wipe away all tears; all tears of guilty distress, of suffering mortality.
3. Exemption from eternal death.
Application:—
1. On coming to this feast, as Christ commands, confidently expect what he promises.
2. When received at this feast, let your whole deportment be answerable to your entertainment. Be humble, thankful, charitable.—Sketches of Sermons. 1838.
SUGGESTIVE COMMENTS ON Est_1:3-5
Est_1:3. Banquets on so grand a scale, and extending over so great a period, have not been unfrequently provided by the luxurious monarchs of Eastern countries, both in ancient and modern times. The early portion of this festive season, however, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court.—Port. Commentary.
The description of this feast corresponds to the statement of ancient Persian luxury and magnificence which the Greek authors have sent down to us. The vast numbers entertained at their feasts, as well as the long continuance of these feasts, are points noticed by ancient writers.—Kitto.
Such a feast, as that all other feasts were but hunger to it, whether we regard the number of the guests, the largeness of the preparation, or the continuance of time; yet it had an end. But so hath not the feast of a good conscience.—Trapp.
A world of meat; every meal was so set on as if it should have been the last; yet all this long feast hath an end, and all this glory is shut up in forgetfulness.—Bishop Hall.
Epicurus himself, who placed happiness in pleasure, enjoined temperance as a necessary means of this pleasure. An author of our nation justly observes, that when a great multitude of alluring dishes are set upon a table, a wise man may see palsies, apoplexies, and other grievous or mortal distempers lurking amongst them.—Rev. Geo. Lawson.
It is said of the father of Louis XV., king of France, that when his preceptor one day was speaking of this feast of Ahasuerus, and wondered how the Prince of Persia could find patience for such a long feast, he replied, “That his wonder was how he could defray the expense of it.” He was afraid that the provinces would be compelled to observe a fast for it. On another occasion the same prince said, that he did not understand how a king should taste unmingled joy at a feast, unless he could invite all his subjects to partake; or unless he could be assured, at least, that none of them would go supperless to bed.
Great pleasure is often followed by equally great displeasure. Occasions of joyous feasting commonly end in sorrow.—Starke.
Better is a dinner of herbs with quietness, and the enjoyment of one’s self and a friend, than the banquet of wine with all the noise and tumult that needs attend it.—Matthew Henry.
Est_1:5. As the king could not furnish a house for so many guests as were invited to his entertainment, pavilions were prepared for them in the palace garden.
Lest the glory of this great king might seem like some coarse picture, only fair afar off, after the princes and nobles of the remote provinces, all the people of Shushan are entertained for seven days, with equal pomp and state. The spacious court of the palace is turned into a royal hall, the walls are of rich hangings, the pillars of marble, the beds of silver and gold; the wine and vessels strive whether should be richer; no man drank in worse than gold. The attendance was answerable to the cheer, and the freedom matched both.—Bishop Hall.
This feast was held, not in the outlying grounds, but in the centre of the group of buildings. And the curtains around this central group of buildings would admit the light and secure warmth,—an arrangement most desirable for a spring residence.
Garden. The world has had a great many beautiful gardens; but not any of them can be compared to the garden which Christ has in his Church. The Church may be compared to a garden, because,
1. It is a place of the choicest flowers. There are sunflowers, snowdrops, lilies.
2. It is a place of the most select fruits. There are the fruits of patience, charity, integrity.—Rev. C. Leach, F.G.S.
The king made a feast unto all the people. This was not amiss, so that care was taken that no irregulars were found amongst them; for kings should carry themselves towards their people as kindly as parents do toward their children, and shepherds toward their sheep. Are they not, therefore, patres patriæ, fathers of their country and shepherds of their people?
Both unto great and small. Pell-mell, one with another, to show his liberality; which he might better have bestowed in another way than belly cheer, and such open-house keeping to all comers without difference.—Trapp.
Seven days. Too long together to be a feasting, sith at such times men are apt to exceed and outlash; 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 of Malmsey.—Trapp.
1. The power of a nation is not its wealth. As individuals, so nations have been ruined by growing too rich. 2. The power of a nation is not its fortifications. Babylon had high walls and good defences, but was overthrown by the Persians. The power of a nation is its virtuous people. Thus—
4. The security and peace of nations consist not in magnificent feasts, but in the good government of its people, the happiness of its people, the education and enlightenment of its people.—Rev. C. Leach, F.G.S.
MAIN HOMILETICS OF THE PARAGRAPH. Est_1:4; Est_1:6
SELF-GLORIFICATION
We speak of Oriental magnificence and Oriental love of display, and do not sufficiently remember that there is an English love of display. During the last few years wealth has increased in England; and with the increase of wealth there has grown an increase of ease, of luxury, and of display. Class has vied with class. The order of the day has been ruinous extravagance. The consequence has been disaster and infamy. Pride must have a fall, and the English nation must experience yet further troubles if it does not seek a true reformation of manners.
I. This monarch was able to make a proud display, and to gratify the Oriental taste for magnificence. The wealth possessed by the Persian monarchs at this period must have been vast, for at the commencement of every year the princes came with their costly presents from the different provinces of the extensive empire. The satrapy of Cilicia furnished a goodly number of horses as its yearly tribute. From another part came a long train of large trays placed on men’s heads, on which were shells, stuffs of all sorts, and pearls; then many trays filled with sugar and sweetmeats; and after that many mules laden with fruits. A third sent a string of one hundred camels, and as many mules, together with weapons of war. And so from all the widely extended provinces the gifts came. And even India furnished a tribute, consisting of vessels filled with gold, and of ornaments, and of wild asses which were prized for the purpose of stocking the royal parks. It is not, therefore, astonishing that Ahasuerus was able to give the numerous guests “drink in vessels of gold (the vessels being diverse one from another), and royal wine in abundance.” The vastness of his resources may also be still more clearly apprehended from a consideration of the fittings and furniture as thus described:—“White stuff variegated with purple hangings, fastened with cords of byssus and purple to silver rings and marble pillars; couches of silver and gold upon a pavement of malachite and marble, and mother-of-pearl, and tortoise-shell.” The couches prepared for the guests were covered with cloth woven of gold and silver thread, and were placed upon a tesselated, mosaic-like floor. These imposing white marble pillars were stationary, and formed a permanent part of the palatial residence. How magnificent! Shall we not condone his vanity as he showed the riches of his glorious kingdom, and the honour of his excellent majesty? No wonder that he was exalted with pride. How much to feed the spirit of self-glorification!
II. But this proud display was a contemptible exhibition. For it showed (a) The materialism of his nature. No mention here of moral riches. He showed the riches of his kingdom, but never spoke of the virtue of his people. The external was magnified; the internal was dwarfed. It might be, so far, refined materialism; but in any shape materialism is degrading. (b) The narrowness of his view. Great as was the magnificence of this monarch, greater still, by far, is the Creator’s magnificence as seen even in this material universe; and this world is but a small part of his empire. Bring together the treasures and glories of all the palaces and mansions of earth; and, being only a small selection, they but tend to show to the reflective mind the vastness of nature’s resources. But all this the monarch’s mind did not perceive. Self bounded the range of his vision. He was contracted in his views. (c) The childishness of his spirit. The beautiful simplicity of the child is seen in its display of its possessions; but the ignoble childishness of the monarch is seen in the display of his material riches. The Almighty does not make a parade of the riches of his glorious kingdom; but permits them to speak for themselves. Yea, he seems to conceal his treasures; and all goodly pearls reveal themselves only to diligent seekers.
III. This proud display has a sorrowful aspect. He showed his riches … many days. The display only lasted for days after all. This sorrowful word is written on all our earthly possessions. Days mark the period of our stewardship; for all are stewards. The end of the days, though many, even an hundred and fourscore, will come at last. And then whose shall these things be? Then what account will the poor, elated, flattered monarchs be able to give of their stewardship? Let us then (a) follow the example of the Divine King and not of the human. Let not vain breath be spent in blowing the glorifying trumpet Pearls will be found. Let our wealth—material, intellectual, or moral—speak for itself. Let the light of goodness shine out clearly, and then we shall not need to say, See how brightly we illuminate the universe. (b) Let us see the warning word “days” inscribed on all our possessions, on our golden thrones, on our palaces of marble, and over our gardens of delight. This will abate our pride; this will remove the spirit of self-glorification. He that possesses spiritual riches, the gift of Christ Jesus, will find his “days” merge into the bright, unending day of heaven.
SUGGESTIVE COMMENTS ON Est_1:4; Est_1:6
Est_1:4. What is greatness if it be not showed? And wherein can greatness be better shown than in the achievements of war and the entertainments of peace?—Bishop Hall.
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.—Trapp.
This was vainglory, an affectation 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 showed 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, it would have turned to a much better account.—Matthew Henry.
Poor man! he little knew wherein true riches, glory, and royalty consisted.
The princes feasted; the provinces would have to fast.
Upon a pavement of red and blue. These are those things that make us desirous to live long here. Will these save a man from sickness? Do not these outward gauds and gaieties carry away the heart from the love of better things?—Trapp.
Wealth, honour, and draperies are poor things to put a dying head upon.
If the feast of an earthly monarch be so magnificent, what will be the feast of the King of kings in heaven? There will be unfading splendour, and pleasures without exhaustion or satiety. All things are ready for this feast; we are all invited. May we accept the gracious invitation, seek and find the wedding garment, and sit down at the marriage supper of the Lamb.—Henry and Scott.
1. The folly of building upon “riches” and “honour.” It is idolatrous in principle. It puts the creature in the place of the Creator. It looks no higher than this life. God, heaven, eternity, are all sacrificed for pleasure. It is destructive in its issues. “A house on the sand.” “A broken cistern.” “A lifeless tree.”
2. The wisdom of building upon the true riches. It is pious in its principle. It refers all to God. Exalts him in the soul, and renders to him his just honour. It is elevated in its aim. Heaven—eternity. Mean is the ambition of the man who aims at universal empire when compared with the Christian’s aim. He aims at the possession and enjoyment of God.—Rev. C. Leach, F.G.S.
An ancient father, when he first set his foot in Rome, at that time the mistress and wonder of the world, made this pious observation: “If an earthly kingdom is so glorious, how glorious must the new Jerusalem be!” If you account those men happy who were feasted in the royal gardens of Shushan, how blessed must those men be who are admitted to an eternal feast in Christ’s Father’s House! Gold and silver and pearls are but poor emblems of its celestial splendour.—Rev. G. Lawson.
The owner of this must have been very much prospered.
1. Prosperity should lead to praise.
2. As a matter of fact, prosperity is often hostile to the spiritual life.
3. To permit the pleasures of life to absorb our attention is degrading to the nature entrusted to us by God.
4. It is destructive to the happiness which thus is mistakenly sought. Application:
1. To the rich and prosperous: be on your guard. To the poor: murmur not that prosperity has been denied you; wealth is the eternal ruin of many.—B. Thompson.
It is not your riches of this world, but your riches of grace, that shall do your souls good. “Not my wealth, nor my blood, but my Christianity makes me noble,” quoth that noble martyr Romanus. And though the philosopher merrily, when he was asked whether were better, wisdom or riches, answered, Riches: “for I have often,” said he, “seen poor wise men at rich fools’ doors, but never rich fools at poor wise men’s doors;” yet wealth may be joined with wisdom, goodness with greatness. Mary and Martha may be sisters; righteousness and riches may dwell together.—Adams.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7 In the third year of his reign
In the third year of his reign
"After he had ruled for 2 years" (See: Numbers)
Read full note →
The army
This likely refers to the leaders of the army. AT: "The officers of the army" (See: Synecdoche)
the wealth of the splendor of his kingdom
These words have similar meaning and emphasize how great his kingdom was. AT: "the great wealth of his kingdom" (See: Doublet)
the honor of the glory of his greatness
These words have similar meaning and emphasize how great he was. AT: "the splendor of his greatness" (See: Doublet)
180 days
"one hundred and eighty days" (See: Numbers)
translationWords
reign
feast
servant
Persia
Medes
govern
splendor
kingdom
honor
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 5, 6, 8 1:4 The celebration lasted 180 days: Officials probably took…
1:4 The celebration lasted 180 days: Officials probably took turns attending different events planned during this six-month period of celebration, thus maintaining the nation’s military and infrastructure throughout the celebration. • This tremendous display of pomp and splendor was designed to impress others with the king’s greatness; it also illustrates Xerxes’ pride.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.