Chapter XIV.
The Feasts of the King of Persia--his Queen Vashti sent for--her Refusal to obey the Summons--her Divorce--Plan to fill up the Vacancy--Esther chosen Queen--Mordecai detects a Conspiracy--declines paying Homage to Haman--Resentment of the latter, who obtains a Decree against the Jews--Mordecai's Grief, and repeated Applications to Esther--she goes in to the King--is accepted--invites the King and Haman to a Banquet--Mortification of the latter at Mordecai's continued Neglect--Orders a Gallows to be built for the disrespectful Jew--the Honour conferred by the King upon Mordecai for his past Zeal in his Service--Haman's Indignation--is fetched to a second Banquet--Esther tells her feelings, and accuses Haman--his Confusion and useless Intreaties--he is hung on his own Gallows--Mordecai's Advancement--Escape of the Jews by the Intercession of Esther--Feast of Purim.
One of the most delightful employments of the heavenly state will probably be, to investigate the past dispensations of Providence, and to make perpetual discoveries of its mysteries. In that world of light, events which are now covered with clouds and darkness impervious to the eye of sense, will become obvious to the view of "just men made perfect" in all their proportions, connexions, and combinations. The shadows of the morning having disappeared, the brightness of eternal noon will irradiate our existence.
We are by no means to imagine, however, that it is inconsistent with the present arrangements of divine goodness to afford us information, even in this world, respecting his plans and purposes; we do "know," though it be but "in part." The book of providence is indeed the least intelligible to us of all that the wisdom of God has written: but we can read some of its pages, and understand some of its hieroglyphical characters. The histories of Scripture constitute a volume of elementary instructions, of which the narrative of ESTHER has always been regarded as singularly interesting.
[Sidenote: Years before Christ, about 460.]
In order to introduce this story, it will be requisite to take a cursory view of some previous occurrences. The scene is laid in Persia, in the days of Ahasuerus, another name, as learned men have generally agreed, for Artaxerxes Longimanus. After struggling with those perplexing competitions for empire which often obstruct the path to a crown, and agitate the first years of power in arbitrary governments, he at length secured the dominion of Persia with its hundred and twenty-seven provinces. To proclaim his undisputed possession, and to display his glory, he appointed a feast, which may perhaps be deemed unrivalled in the majesty of its circumstances and the length of its continuance. At the expiration of a hundred and fourscore days the king gave another entertainment of seven days, for "all the people that were present in Shushan the palace, both unto great and small." It was held in the court of the garden, for the purpose of accommodation, and with great magnificence. Vashti also, his royal consort, in conformity to the usages of the times, which, it must be admitted, were admirably calculated to preserve the purity of morals, prepared a separate entertainment for the women in another part of the palace. "Vashti feasted the women in her own apartment: not openly in the court of the garden, but in the royal house. Thus, while the king showed the honour of his majesty, she and her ladies showed the honoux of their modesty, which is truly the majesty of the fair sex." ... HENRY.
Alas! how little did Ahasuerus comprehend wherein true riches and dignity consisted; and how little are these heathen "lovers of pleasure" to be envied by us, who are invited as welcome guests to a nobler table and a better banquet! "Wisdom hath builded her house, she hath hewn out her seven pillars, she hath slain her oxen, she hath mingled her wine." Into the highways and hedges, into every quarter of the world, and amongst every class of mankind, the messengers of heaven are commissioned to go and call the poor as well as the rich, the peasant as well as the prince, to the "feast of fat things," which celestial mercy has provided in the Gospel, where admission is not exclusive, where indulgence cannot be construed into excess, where not a brutal appetite, but a mental and spiritual taste, is amply supplied. The princes of Persia congratulated themselves upon the favour of Ahasuerus; but how much greater reason have Christians to rejoice in the friendship of Christ! Now they are admitted to participate the blessings of his grace and the sacramental festival; hereafter they have substantial reasons to anticipate a diviner intercourse and a more exalted familiarity, when they shall drink new wine with him in his Father's kingdom.
On the seventh day of the feast already mentioned, the king commanded the seven chamberlains of his household to wait upon Vashti, and bring her before him arrayed in the crown-royal. His heart is said to have been "merry with wine," or he would not have thought of indulging his own vanity, and insulting his queen's dignity, by such an exhibition. She ventured to refuse a compliance with this royal order, in which she was probably countenanced by the concurring opinion and feelings of the ladies who were present at the entertainment. As a woman she felt for the honour of her sex, and as a queen for her individual reputation and dignity. It was unquestionably a foolish command, contrary to the Persian customs, and dishonourable to the character of Ahasuerus as a sovereign and a husband. It is not by indulging pomp that the glory of a prince is best displayed, but by useful enactments, virtuous associations, and an upright uniformity of conduct.
Unreasonable, however, as the demand of Ahasuerus was, Vashti ought not to have been so peremptory. In such an age, and under such a government, a moment's consideration must have excited in her an apprehension of danger. Besides, it was not the time for remonstrance. She was no private character; it was, therefore, an injudicious resistance of his authority. Obedience would have involved no guilt; but disobedience, even though the command were ridiculous, necessarily exposed her husband's authority to contempt. It must be admitted in Christian communities, that the Gospel requires submission on the part of a wife; nor is this requisition limited solely to those commands which the woman herself may deem just and proper, otherwise her own humour, caprice, or misconception, would perpetually infringe upon a positive law, and in fact, render it nugatory. On the other hand, if the husband would secure a cheerful obedience, and cherish, instead of spoil, an amiable temper, or regulate a peevish one, let his wishes be reasonable in themselves, and uttered without a look or a term expressive of an insolent consciousness of superiority.
Ahasuerus instantly resented the refusal of Vashti. His passion became outrageous, sensible that his dignity was insulted and his authority questioned. He not only felt the uncomplying message of the queen as a sufficient mortification to his personal vanity, but as a public attack upon his influence and power as a king. It was not in a retired apartment, or on a private occasion, but, in a sense, before the eyes of a hundred and twenty-seven provinces!