Esther 1:21

And the saying pleased the king and the princes; and the king did according to the word of Memucan:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

1:10-22 Ahasuerus's feast ended in heaviness, by his own folly. Seasons of peculiar festivity often end in vexation. Superiors should be careful not to command what may reasonably be disobeyed. But when wine is in, men's reason departs from them. He that had rule over 127 provinces, had no rule over his own spirit. But whether the passion or the policy of the king was served by this decree, God's providence made way for Esther to the crown, and defeated Haman's wicked project, even before it had entered into his heart, and he arrived at his power. Let us rejoice that the Lord reigns, and will overrule the madness or folly of mankind to promote his own glory, and the safety and happiness of his people.

Barnes' Notes on the Bible

That it be not altered - Compare the margin reference. This was the theory. Practically, the monarch, if he chose, could always dispense with the law. It was therefore quite within his power to restore Vashti to her queenly dignity notwithstanding the present decree, if he so pleased.

Jamieson-Fausset-Brown Bible Commentary

13-19. Then the king said to the wise men—These were probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in Es 1:14 were the "seven counsellors" (compare Ezr 7:14) who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring affront. Alarm for the consequences that might ensue to each of them in his own household next seized on their minds; and the sounds of bacchanalian revelry were hushed into deep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counsellors were too intoxicated or obsequious to oppose the courtly advice of Memucan was unanimously resolved, with a wise regard to the public interests of the nation, that the punishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire.

Matthew Poole's Commentary

The saying pleased the king and the princes; partly because their own authority and interest was concerned in it; and especially by the singular providence of God, who designed to bring about his own great work by this small occasion.

Gill's Exposition of the Entire Bible

And the saying pleased the king and the princes,.... The king, and the other six princes and counsellors, approved of the proposal, and unanimously agreed to it:

and the king did according to the word of Memucan; passed a law according to his advice, and signed and sealed it, and registered it among the laws of the kingdom, not to be revoked.

Geneva Study Bible

And the saying pleased the king and the princes; and the king did according to the word of Memucan:

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 21. - The king did according to the word of Memucan. This expression must not be pressed too closely. It does not imply more than that Memucan's advice was followed in a general way - Vashti disgraced, and the grounds of her disgrace published throughout the provinces. We cannot be sure that the decree was "written among the laws of the Persians and the Medes." Even if it was, it was always possible for a Persian king to give himself a dispensation from the law (see Herod., 3:58). Esther 1:21

Keil and Delitzsch Biblical Commentary on the Old Testament

The saying pleased the king and the princes, and the king carried it into execution. He sent letters into all his provinces to make known his commands, and to let all husbands know, that they were to bear rule in their own houses. "In every province according to its writing, and to every people according to their speech" (comp. Esther 8:9), that his will might be clearly understood by all the subjects of his wide domain, who spoke different languages and used different alphabetical characters. The contents of these letters follow in וגו להיות, that every man should be master in his own house. These words state only the chief matter and object of the edict; but they presuppose that the fact which gave rise to the decree, viz., the refusal of Vashti, and her consequent deposition, were also mentioned. The last words: "and that he shall speak according to the language of his people," are obscure. Older expositors understand them to mean, that every man was to speak only his native language in his house, so that in case he had a foreign wife, or several who spoke other languages, they might be obliged to learn his language, and to use that alone. Bertheau, on the other hand, objects that such a sense is but imported into the words, and in no wise harmonizes with the context. Both these assertions are, however, unfounded. In the words, the man shall speak according to the language of his people, i.e., he shall speak his native tongue in his house, it is implied that no other language was to be used in the house, and the application of this law to foreign wives is obvious from the context. The rule of the husband in the house was to be shown by the fact, that only the native tongue of the head of the house was to be used in the family. Thus in a Jewish family the Ashdodite or any other language of the wife's native land could not have been used, as we find to have been the case in Judaea (Nehemiah 13:23). All other explanations are untenable, as has been already shown by Baumgarten, p. 20; and the conjecture set up after Hitzig by Bertheau, that instead of עמּו כּלשׁון we should read עמּו כּל־שׁוה, every one shall speak what becomes him, gives not only a trivial, and not at all an appropriate thought, but is refuted even by the fact that not עם שׁוה, but only ל שׁוה (comp. Esther 3:8) could bear the meaning: to be becoming to any one. Such a command may, indeed, appear strange to us; but the additional particular, that every man was to speak his native tongue, and to have it alone spoken, in his own house, is not so strange as the fact itself that an edict should be issued commanding that the husband should be master in the house, especially in the East, where the wife is so accustomed to regard the husband as lord and master. Xerxes was, however, the author of many strange facts besides this.