Ester 1:6-16

6 El patio estaba elegantemente decorado con cortinas de algodón blanco y colgantes azules, sostenidos con cuerdas de lino y cintas de color púrpura que pasaban por anillos de plata incrustados en columnas de mármol. Había divanes de oro y de plata sobre un piso de mosaicos de cuarzo,
mármol, nácar y otras piedras costosas.

7 Las bebidas se servían en copas de oro de distintos diseños, y había vino real en abundancia, lo cual reflejaba la generosidad del rey.

8 Por decreto del rey, no había límite de consumo, porque el rey había dado instrucciones a todos los empleados del palacio de que sirvieran a cada hombre cuanto quisiera.

9 Al mismo tiempo, la reina Vasti hizo un banquete para las mujeres en el palacio real del rey Jerjes.

10 Destitución de la reina Vasti
Al séptimo día de la fiesta, cuando el rey Jerjes estaba muy alegre a causa del vino, les ordenó a los siete eunucos que lo servían —Mehumán, Bizta, Harbona, Bigta, Abagta, Zetar y Carcas—

11 que le trajeran a la reina Vasti con la corona real en la cabeza. Quería que los nobles y los demás hombres contemplaran su belleza, porque era una mujer sumamente hermosa;

12 pero cuando le comunicaron la orden del rey a la reina Vasti, ella se negó a ir. Esa respuesta enfureció al rey y lo hizo arder de enojo.

13 Entonces el rey consultó de inmediato con sus sabios consejeros, quienes conocían todas las leyes y costumbres persas, porque siempre les pedía consejo.

14 Sus nombres eran: Carsena, Setar, Admata, Tarsis, Meres, Marsena y Memucán, siete nobles de Persia y Media. Esos hombres se reunían frecuentemente con el rey y ocupaban los cargos más altos del imperio.

15 —¿Qué debe hacerse con la reina Vasti? —preguntó el rey—. ¿Qué sanción impone la ley para una reina que se niega a obedecer las órdenes que el rey le envía debidamente por medio de sus eunucos?

16 Memucán contestó al rey y a los nobles:
—La reina Vasti ofendió no solo al rey sino también a cada noble y ciudadano del imperio.

Ester 1:6-16 Meaning and Commentary

INTRODUCTION TO THE BOOK OF ESTHER

This book has its name from the person who is the principal subject of it; it is by Clemens of Alexandria {a} called the Book of Mordecai also; it is commonly called, in the Hebrew copies, "Megillah Esther", the Volume of Esther; and sometimes in the Jewish writings only "Megillah", by way of eminency, "the Volume". It was written, according to the Talmudists {b}, by the men of the great synagogue, composed by Ezra; and some think it was written by Ezra himself {c}; but Aben Ezra is of opinion it was written by Mordecai, since he was concerned in, and had perfect knowledge of, all things related in it; which is rejected by Spinosa {d}, who conceits that this, and the books of Daniel, Ezra, and Nehemiah, were written by one and the same historian long after the times of Judas Maccabaeus: as to the canonical authority of it, it has been generally received by Jews and Christians; our wise men, says Maimonides {e}, openly and plainly affirm of the book of Esther, that it was dictated by the Holy Spirit; so Aben Ezra on Es 6:6, and he himself {f} affirms, that

``all the books of the prophets, and all the Hagiographa (or holy writings), shall cease in the days of the Messiah, except the volume of Esther; and, lo, that shall be as stable as the Pentateuch, and as the constitutions of the oral law, which shall never cease.''

Though the versions of other books of Scripture might not be read in the synagogues, versions of this book might to those who did not understand Hebrew {g}; and so Luther {h} says, the Jews more esteem the book of Esther than any of the prophets. Whence Mr. Baxter {i} had that notion, I can not devise, that the Jews used to cast to the ground the book of Esther before they read it, because the name of God was not in it: nor is that any objection to its authenticity, since the hand and providence of God may be most clearly seen in it; in raising Esther to such grandeur, and that for the deliverance of the people of the Jews, and in counter working and bringing to nought the plots of their enemies, and in saving them: nor that it is not quoted in the New Testament; it is sufficient there is no disagreement between them, yea, an entire agreement, particularly in the account of the captivity of Jeconiah, which is expressed almost in the same words in Es 2:6 as in Mt 1:11,12. It stands in Origen's catalogue {k} of the books of the Old Testament; nor is it any material objection that it appears not in the catalogue of Melito {l}, since in that list is comprehended under Ezra not Nehemiah only, but Esther also, which Jerom {m} mentions along with it. This book is not only of use to the Jews, as it shows the original and foundation of a feast of theirs, still kept up by them, the feast of Purim, and makes for the glory of their nation, and therefore it is no wonder it should be so highly esteemed by them; but serves to show the singular providence of God in taking care of his people in adversity, in humbling the proud, and exalting the lowly, and saving those that pray to him, and trust in him; it furnishes out various instructions in the conduct of the several persons herein mentioned; it is a history but of ten or eleven years at most, from the third of Ahasuerus, to the twelfth of his reign, Es 1:3, 3:7.

{a} Stromat. l. 1. p. 329. {b} T. Bava Bathra, fol. 15. 1. {c} August. de Civ. Dei, l. 18. c. 36. Isidor. Origin. l. 6. c. 2. {d} Tract. Theolog. Politic. c. 10. p. 189 {e} Moreh Nevochim, par. 2. c. 45. {f} Hilchot Megillah, c. 2. sect. 18. {g} Misn. Megillah, c. 2. sect. 1. T. Bab. Megillah, fol. 18. 1. {h} Mensal. Colloqu. c. 31. p. 358. {i} The Saints Everlasting Rest, part 4. c. 3. sect. 1. {k} Apud Euseb. Eccl. Hist. l. 6. c. 25. {l} Apud ib. l. 4. c. 26. {m} Ad Domnion. & Rogat. tom. 3. fol. 7. F.

\\INTRODUCTION TO ESTHER 1\\

This chapter relates, how that Ahasuerus, a great king of Persia, made a feast, first for the grandees of his kingdom, and then for his people, as his queen did for the women, Es 1:1-9, who being sent for by him, and she refusing to come, was, by the advice of one of his counsellors, divorced from him, and an order made and published throughout his dominions, that every man should bear rule in his own house, Es 1:10-22.