Esther 1

Guar. I. Ver. 1-22. Ahasuerus makes a royal feast, and their heated imagination conjured up the alarm of an insurrection of wives, because the queen refused to exhibit her beauty before an intoxicated court. The decree, however, goes forth, and the queen Vashti is degraded and deposed, as a lesson to all the ladies of the Medes and Persians, “that every man should bear rule in his own house!” Chap. I. Ver. 1. Land of Uz—[Some suppose ‘the land of Uz” took its name from Uz, the grandson of Seir the Horite, and that it was a part of Idumea; but others, with Bochart and Michaelis, think it was El Gouta, or the valley of Damascus, of which city Uz, the grandson of Shem is said to have been the founder.

|—Bagster.] Ver. 3. Household.—His family, including all his servants, employed in agriculture.—The men of the East.—East is a relative term, and may be differently applied; but here, Bishop Lowth has ascertained it to intend, that part of Arabia Petra between Egypt and the Euphrates; and Idumea was that part of the country at the south west corner of the Dead sea, while his three friends are directed to present sacrifices by the hands of their priest and intercessor. Boothroyd: “To represent the majesty and glory of the Supreme Governor of the world, and the manner in which He administers its affairs, the Holy Scriptures borrow images from what obtains among men. Hence Jehovah is spoken of as sitting on his throne attended by the different orders of servants, to whom are allotted various offices in the administration of his providential empire.

In this manner Isaiah beheld him in the temple, ch. vi.; and in this manner Micaiah describes him to Ahab. ((1 Kings 22:19-22).) In the same manner, the author of Job represents God as a king, before whom his ministers attend at stated times, to give in an account of their various services. Among those called the sons of God, (holy angels,) we find one of another character, called Satan, or the adversary, to whom the Supreme Governor addresses himself, and who accuses Job as serving God only for the temporal good with which he was blessed. God permits him to deprive Job of his property and children [in order to try him.] The whole representation is designed to teach us that good and evil angels are equally subject to the divine control, and that the kindness of the one, or malice of the other, can only effect what God appoints or permits.”

Caution, as Dr. Boothroyd remarks, is certainly necessary in explaining passages of this nature, not to be too minute; but there are some circumstances in the supposed conversation between the Creator and the arch-enemy of mankind, too interesting to be passed over in silence. God, we may be sure, never asks questions for information: but often to induce confession, and make the culprit convict himself. This question, “Whence comest thou?” elicits the true character of the tempter, who is described by St. Peter as “a roaring lion, who walketh about seeking whom he may devour.” Thus Satan himself—“I come from going to and fro in the earth, and from walking up and down in it:” a strong argument, as the apostle intimates, for men to be at all times “sober and vigilant,” that they fall not into his power. But “hast thou considered my servant Job?” says the Almighty: “Hast thou set thy mind, thy heart upon him? Has not a man so remarkable for integrity and piety attracted thy peculiar attention?” “Yes;” as if the enemy had said, but “thou hast set an hedge about him.”

Ver. 5. And cursed God.—The original term, (barak,) is used commonly for bless; whether it ever assumes the opposite sense will be inquired presently. (See note on ver. 11.) Dr. Good, contending that the Hebrew vau is a sort of half negative, like nor (or nec in Latin,) here renders it, “* My sons may have sinned, nor blessed God in their hearts.” See note on (1 Kings 2:9). Dr. Boothroyd, “though they bless,” &c.; but we confess we are not satisfied with either.

Ver. 10. His substance is increased in the land.—Dr. Good renders it, “* Hath overflowed the land.” He remarks, that the original term (peraz) alludes to the breaking forth of a torrent