(22) He sent letters.--The Persian Empire was the first to possess a postal system (see esp. Herod. vii. 98). The Greek word for "compel," in Matthew 5:41; Matthew 27:32, is simply a corruption of the Persian word for the impressment of men and horses for the royal service.
That every man should. . .--The following words are, literally, be ruling in his own house, and speaking according to the language of his own people. The former clause may probably be taken as a proof of the existence of an undue amount of female influence generally in Persia; the second clause is more doubtful. The English Version does distinct violence to the Hebrew, perhaps because the literal rendering yielded a somewhat peculiar sense. Taking the words exactly as they stand, they can only mean that in a house where two or more languages are used, from the presence of foreign wives, the husband is to take care that his own language is not supplanted by any of theirs. This is intelligible enough, but is perhaps rather irrelevant to what goes before.
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.
For he sent letters unto all the king's provinces,.... The one hundred and twenty seven provinces, Esther 1:1, which, according to the Targum, were written and sealed with his own seal; which is very probable:
into every province according to the writing thereof, and to every people after their language; that is, these letters were written in the language, and in the characters in which that language was written, used in each of the provinces to which these letters were sent, that they might be easily read and understood by all: the sum of which was:
that every man should bear rule in his own house; be prince, lord, and master there, and his commands obeyed, not only by his children and servants, but by his wife also:
and that it should be published according to the language of every people; but as this is expressed, or at least implied, in the first clause of this verse, it should rather be rendered, "and that he should speak according to the language of his people"; and so is the latter Targum; it seems as if a man, who had married a woman in another country, in complaisance to her had neglected his own native tongue, and used hers in the family, by which means he lost, or seemed to lose, his authority in it: now, to guard against this, this part of the law was made; and, according to Jarchi, the husband was to compel his wife to learn and speak his language, if she was a foreigner; to which agrees the first Targum, which paraphrases the whole thus,"that a man rule over his wife, and oblige her to speak according to the language of her husband, and the speech of his people;''and, in later times, Bahram Gaur forbid any other language, besides the Persian, to be used within his port, either in speaking or writing (b).
That every man should . . .--The following words are, literally, be ruling in his own house, and speaking according to the language of his own people. The former clause may probably be taken as a proof of the existence of an undue amount of female influence generally in Persia; the second clause is more doubtful. The English Version does distinct violence to the Hebrew, perhaps because the literal rendering yielded a somewhat peculiar sense. Taking the words exactly as they stand, they can only mean that in a house where two or more languages are used, from the presence of foreign wives, the husband is to take care that his own language is not supplanted by any of theirs. This is intelligible enough, but is perhaps rather irrelevant to what goes before.
1. That every man should bear rule in his own house; and,
2. That every man should speak his own language in his family, and not that of his wife, if it were different.
This is the plain meaning of the existing text, which cannot bear either of the senses suggested in the Authorised Version.
into every province according to the writing thereof, and to every people after their language; that is, these letters were written in the language, and in the characters in which that language was written, used in each of the provinces to which these letters were sent, that they might be easily read and understood by all: the sum of which was:
that every man should bear rule in his own house; be prince, lord, and master there, and his commands obeyed, not only by his children and servants, but by his wife also:
and that it should be published according to the language of every people; but as this is expressed, or at least implied, in the first clause of this verse, it should rather be rendered, "and that he should speak according to the language of his people"; and so is the latter Targum; it seems as if a man, who had married a woman in another country, in complaisance to her had neglected his own native tongue, and used hers in the family, by which means he lost, or seemed to lose, his authority in it: now, to guard against this, this part of the law was made; and, according to Jarchi, the husband was to compel his wife to learn and speak his language, if she was a foreigner; to which agrees the first Targum, which paraphrases the whole thus,"that a man rule over his wife, and oblige her to speak according to the language of her husband, and the speech of his people;''and, in later times, Bahram Gaur forbid any other language, besides the Persian, to be used within his port, either in speaking or writing (b).
(b) Vid. Castel. Lexic. Persic. col. 266.