Impudence and Indolence

Impudence and Indolence Esther 1: 12 by Pastor Kevin Hartley But the queen Vashti refused to come at the king's command by his eunuchs. And the king was very angry, and his anger burned within him. Esther 1: 12 This text is put forth as a precursor to the rise of Esther, to the throne, as queen of Persia. Great detail is here given indicating that the intent of the text is more than a passing historical note of no useful significance. As it is, the length is indicative of the design of the Holy Spirit to provide the reader with greater insight and understanding into the things of God and of Christ. Proof of this statement is found in the general design and use of all Scripture as found in Timothy. Thus the mystery of this text lies in the great obscurity of the text and its seeming valueless place in the revelation of our God. This text is neither out of place nor of no good use, as seen in the following observations, Observations 1. It is useful in the informative nature of what is here recounted; Vashti's refusal to present herself before the king's guests as his crowned jewel and prize, making may for Esther's rise as sovereign protectorate of the dispersed Jews during the days of remarkable persecution. 2. It is useful in the demonstration of its design; as Vashti's refusal demonstrates the sovereign government of God over all creatures and every situation. What cause is given for Vashti's refusal; none is given and none can be found, but what is known is that her refusal was providentially useful to prepare a vacancy for Esther. 3. It is useful in its typical and general instruction; as it sets forth guidelines indicative of the relationship between a king and his bride, as indicated by Vashti's offense here given to king Ahasuerus. Often in scripture biblical narrative instructs the reader regarding a relationship or general situation that is indicative of God's dealing with men. In this passage we have both general and typical instruction. It is general in that it presents a vivid portrait of the due honor of a king and his bride's due diligence in guarding his honor. It is typical as it applies to redemptive history and a portrayal of God and Christ as king. Doctrines. It is the duty of a queen to set herself forth to the glory and honor of her king. The validity of this proposition shall be set forth in its general and typical sense. Prop I. It is a general law of the order of things that a queen is the radiance of a king's glory. The text here in question sets forth in visible form the general principles of the honor due a potentate from his bride. Though Ahasuerus was neither a godly or necessary good king, still as king of Persia he was deemed worthy of earthly honor. Great speculation has gone on regarding the reasons behind Vashti's refusal. Extra-biblical records providing commentary on this event have fueled such speculation. Yet, it is neither right nor safe to speculate so, since the design of God is to set forth Vashti's action in silence. It is not the intent then of our divine author for us to defend or condemn either Ahasuerus, or Vashti, but rather we are to look to the general tenor of what is here taught. It is by the mere occurrence of fact shown that honor is due unto a king by his queen and she may conduct herself in one of two ways; either negatively or positively. I. This may first be examined in the negative. Vashti's actions were openly condemnable for two reasons. First, her actions were contrary to the king's command. The only explanation given in our text for Ahasuerus' call of Vashti was that he might present her crowned before his guests, as a fitting summary display of his great honor. The text does not inform us that Ahasuerus was drunk, as it only says that he was merry, a common word to indicate not drunkenness, but lawful indulgence. The text does not inform us that his objectives were lewd or shameful, as all we are informed of is that he wished her crowned and brought for all to see her beauty. Thus, from the simple revealed facts of scripture, his request was not unreasonable. Her refusal, with no good reason given, was neither condonable nor defensible. In fact, her refusal was a direct affront to the honor due her king. Though the king was an ungodly man and vainly displaying is glory before men to see, the simple teaching of this text informs us that a king is due honor of his queen and her refusal to render him such honor brought great shame upon the king. After 187 days she tarnished, in a moment, the king's glory. Second, her actions were contrary to the law. Not only did she raise the ire and wrath of the king against her, but she was also found guilty by the law of the Persians. The king actually shows great restraint in not carrying out his anger immediately and mercilessly. Rather, he demonstrates in our text a continuing care for Vashti, but an acknowledgement of the need for justice to be done. Though she was beautiful and a gleam in his eye, she had shamed him beyond recovery. Thus it was necessary that she be held fully accountable to the law. She was condemned on the basis that her actions could harm the order of Persia and bring great disobedience in the land. Thus the trusted advisors and magi of Persia declared divorce to be both lawful and necessary in this instance. From these facts we conclude the following, 1. The failure of a royal bride to honor her king great brings dishonor to the king. This is properly shown to be true from the text in question. Vashti's action brought dishonor to her king in two ways, First, in the eyes of others. The intent behind Ahasuerus' feast and lengthy festival was to set before kings and kingdoms his remarkable glory. All the gold, delicacies, and pleasantries of his palace were immediately made naught by the impudence of Vashti. The worth of king Ahasuerus would be found not so much in what he had, but in what respect and honor men gave him. It says in the Proverbs, "In the multitude of people is the king's honor, but in the lack of people is the ruin of the prince (Pr. 14: 28)." Not only did Vashti's action pose a threat to Ahasuerus' own kingdom's order, but it also made the king a disgrace to other nations. Who would take the man serious as either a threat or one worthy of fear and honor, if his own queen would not render him such simple honor? Vashti's actions scattered the considerations of Ahasuerus' guests, living him ruined as a prince. Second, it brings dishonor to the one that had crowned her with glory. Vashti's action was a reflection upon the wisdom and strength of king Ahasuerus. A queen of such impudence and disrespect set her forth as a most unwise queen. The Proverbs say, "The wrath of a king is as messengers of death, but a wise man will quiet it (Pr. 16: 14)." Surely if Vashti were a wise woman she would not have provoked the king's ire. It says in the Proverbs, "Do not put yourself forth in the presence of the king, and do not stand in the place of the great (Pr. 25: 6)." The crown upon Vashti's head could not beautify her again. Her adornment was but a weighty trinket of now value due to her actions. She was worthy of neither the honor nor respect due the crown. She dishonored her crown and her king. 2. The failure of a royal bride to honor her king is worthy of the king's wrath. Upon examination Ahasuerus' anger was rightly placed. The right response to indolence is wrath and Vashti's great offense was worthy of the penalty of the law. It says in the Proverbs, "The king's favor is toward a wise servant, but his wrath is against him who causes shame" (Pr. 14: 35). Thus we say that a king's wrath is proper when he is openly disgraced because, First, It is proper that disobedience is punished. The punishment of Vashti was necessary if the king's crown was to remain of worth and if lawfulness was to abound in Persia. Her deed left unpunished would not only disgrace the king but the royal law itself. Thus we say it is necessary and right that Vashti be put away for her insolence. A warning is given to all that would seek to dishonor a potentate and escape due recompense. Proverbs says, "Do not curse a king, no, not in your thought; and do not curse the rich in your bedroom; for a bird of the air shall carry the voice, and that which has wings shall tell the matter (Ec. 10: 20)." Second, It is proper that the ungrateful are put away. Again it says in the Proverbs, "The fear of a king is as the roaring of a lion; whoever stirs him up to anger sins against his own soul (Pr. 20: 2)." This wisdom is referred to first generally as a fact of this ordered universe. A king is wise, powerful, and due fear, and it is proper that the disdain of such a potentate is due his wrath. Again it says in the Proverbs, "A wise king scatters the wicked and brings the wheel over them (Pr. 20: 26)." It is here declared to be the wisdom of a king that he does not overlook the impudence of those that would bring shame upon him. It not only defiles him, his good name, and his kingdom, but is an offense to all. This then is the general tenor and instruction regarding the conduct of a king. It is a general law of the order of things that a queen is the radiance of a king's glory. II. Of proper conduct of a queen then, we speak of it second in the positive. Vashti dishonored her king and was rightly removed from her place of honor. Had she answered to the king's beckon we could conclude that her obedience would have been glorifying and honoring to her king. We note this of a queen's obedience: 1. Her success brings great honor to the king. When a queen attends to the honor of her king she first, Reflects his greatness. If Vashti had come before all to see, crowned in her glory, she would have been a fitting compendium to the king's feast. She would have been the capstone upon the well of his honor. She would have been the fitting tribute to his name. Her magnanimity would demonstrate the king's greatness, as one who commands men, houses treasures, and possesses the beauty of all the land. His greatness would have been greatly attested to by Vashti's attendance. secondly, Reflects his goodness. Vashti's crown was subordinate to the king's. Her honor was reflective of his goodness to take unto himself a wife and set her upon a throne. She was adorned with the wealth of the queen, an emblem of his kindness. He set upon her his devotion and care. She was above all things in his kingdom his most adorned and prized possession. She was his crowned jewel. His goodness would have been greatly attested to, had Vashti tended to his command. 2. Second, her success brings great pleasure to the king. When a queen processes past his peers it is a singular pleasure to the king. To see the one of his liking, whom he has raised up and crowned with an emblem of his glory, is an especial pleasure of a king. For these two reasons, First, He is pleased in her beauty. Vashti's beauty pleased the king's heart. She was pleasant to look upon and Ahasuerus found great pleasure in acknowledging her as his own treasure. Second, Second, He is pleased in her obedience. It says in the proverbs, "In the light of the king's face is life, and his favor is like a cloud of the latter rain (Pr. 16: 15)." Vashti's attendance would have brought great pleasure to the king. When a queen is displayed as the crowned jewel of a king, her obedience to the king's glory is to his great delight. His favor towards her is like the freshness of the rain, or as the Proverb says, "The king's wrath is like the roaring of a lion; but his favor is like dew on the grass (Pr. 19: 12)." Thus we say that it is a general law of the order of things that a queen is the radiance of a king's glory. The validity of the doctrine proposed is next then set forth in its typical sense. Prop II. It is the duty of the royal spouse to conduct herself honorably toward her king. We may present this proposition first by speaking of the improper aspects of such duty and second of proper conduct in this duty. I. First, it is improper for the royal spouse to bring dishonor to her king's name. The greatest demonstration of such disobedience is set forth by the example of national Israel. National Israel is antitypical of Vashti's disobedience. God the Lord was king of Israel, whom they rejected. It says in the scripture of Israel's great offense to their divine king that they rejected him and sought another. Their act was an offense to God their king, as it is written, "But the thing was evil in the eyes of Samuel, when they said, Give us a king to judge us. And Samuel prayed to the LORD. And the LORD said to Samuel, Listen to the voice of the people in all that they say to you. For they have not rejected you, but they have rejected Me, that I should not reign over them (I Sam. 8: 6, 7)." Israel themselves would testfy against themselves, saying, "For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; He will save us (Is. 33. 22)." God would concur declaring, "I am the LORD, your Holy One, the Creator of Israel, your King (Is. 43: 15)." Israel is portrayed in the Old Testament typically as the wife of the Lord and he is set forth as their king. In this we note of national Israel, 1. They dishonored their king and husband. Jeremiah attested of the Lord, saying, "Who would not fear You, O King of nations? For fear belongs to You, because among all the wise men of the nations, and in all their kingdoms, there is none like You (Jer. 10: 7)." Hosea declares of Israel's impudence, "For now they shall say, We have no king because we did not fear the LORD; what then should a king do to us (Hos. 10: 3)?" The Lord as well testified in his divorce of the unlawful ones, "I gave you a king in My anger, and took him away in My wrath (Hos. 13: 11)." Great dishonor and shame was brought upon the name of Jehovah by the people of Israel, as the Lord testifies of their impudence, "But cursed be a deceiver; and there is in his flock a male, yet he vows it, but sacrifices to the LORD a blemished one. For I am a great king, says the LORD of hosts, and My name is feared among the nations (Mal. 1: 14)." Christ tells the parable of their great shame, saying, "The kingdom of Heaven is like a certain king who made a marriage for his son. And he sent out his servants to call those who were invited to the wedding; and they would not come. Again he sent out other servants, saying, Tell those who are invited, Behold, I have prepared my dinner; my oxen and fatlings are killed, and all things are ready. Come to the marriage. But not caring, they went their ways, one to his field, another to his trading. And the rest took his servants and treated them spitefully, and killed them (Mt. 22: 2 - 6)." The people of Israel of old dishonored their king and their husband. Next, 2. They provoked their king to wrath. Great was God's fury invoked for Israel's pride. The Lord testified, "So you will speak to them this word: So says the LORD God of Israel, Every skin shall be filled with wine. And they shall say to you, Do we not surely know that every skin shall be filled with wine? Then you shall say to them, So says the LORD, Behold, I will fill all the people of this land, even the kings that sit on David's throne, and the priests, and the prophets, and all the people of Jerusalem, with drunkenness. And I will smash them one against another, even the fathers and the sons together, says the LORD. I will not pity, nor spare, nor have mercy, to keep them from their destruction. Hear and give ear; do not be proud; for the LORD has spoken. Give glory to the LORD your God, before He causes darkness, and before your feet stumble on the dark mountains, and, while you look for light, He turns it into the shadow of death, setting up deep gloom. But if you will not hear it, my soul shall weep in secret places for your pride. And my eye shall weep sore and run down with tears, because the LORD's flock was captured. Say to the king and to the queen mother, Humble yourselves, sit down; for your greatness shall come down, even the crown of your glory (Jer. 13: 12 - 18)." Great was the Lord's fury for Israel's impudence, as Jeremiah said, "But the LORD is the true God, He is the living God, and the everlasting King. At His wrath the earth shall tremble, and the nations shall not be able to stand His fury (Jer. 10: 10)." Great was Israel's putting away for her impudence, as the Lord declared, "For so says the LORD to the king of Judah's house, You are Gilead to Me, and the head of Lebanon. Yet surely I will make you a wilderness, cities with no people (Jer. 22: 6)." It was the impropriety of Israel that is seen as a great affront to the glory of the Lord through their disobedience. II. Second the church is given the charge of bringing glory and honor to her king. Israel demonstrated the impropriety of her conduct, it is the church that is tasked with the proper conduct of her duty to her king. As Israel was the disobedient wife put away, the church is the obedient one chosen to take her place. How fitting that the Persian magi should be heard to ask: "...saying, Where is He who is born king of the Jews? For we have seen His star in the east and have come to worship Him (Mt. 2: 2)." Jesus Christ is our king and our betrothed. It is proper that the church then should render forth-dutiful honor to his name. We declare that the church has been raised for this purpose, noting, Through Israel's disobedience a way is made for both Israel and the nations. It was prophesied, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, your King comes to you. He is righteous and victorious, meek and riding on an ass, even on a colt, the son of an ass (Zech. 9: 9)." And it was said, "And the LORD shall be King over all the earth; in that day there shall be one LORD, and His name shall be one (Zech. 14: 9)." It was testified on earth of him, "He saved others, but he cannot save himself. If he is the King of Israel, let him now come down from the cross, and we will believe him (Mt. 27: 42)." And it was preached of him, "For David has not ascended into the heavens, but he says himself, "The LORD said to my Lord, Sit at My right hand until I place Your enemies as a footstool to Your feet." Therefore let all the house of Israel know assuredly that God made this same Jesus, whom you crucified, both Lord and Christ (Acts 2: 34 - 36)" And Christ did end the parable of the marriage in this manner, "But when the king heard, he was angry. And he sent out his armies and destroyed those murderers, and burned up their city. Then he said to his servants, The wedding is ready, but they who were invited were not worthy. Therefore go into the exits of the highways, and as many as you shall find, invite them to the marriage (Mt. 22: 7 - 9)." Thus like Esther, the disobedience of that first disobedient wife has made a way for another to take her place. Thus we declare, Through Israel's disobedience a crown has been given to the nations. Christ sits on David's throne and we are his bride. Jeremiah prophesied, "...but they shall serve the LORD their God, and David their king, whom I will raise up to them (Jer. 30: 9)." It was said in Hosea, "Afterward the sons of Israel shall return and seek the LORD their God and David their king. And they shall fear the LORD and His goodness in the ends of the days (Hos. 3: 5)." It is stated in Ephesians, "...and has raised us up together and made us sit together in the heavenlies in Christ Jesus (Eph. 2: 6)." And in Revelation we read, "To Him who loved us and washed us from our sins in His own blood, and made us kings and priests to God and His Father, to Him be glory and dominion forever and ever. Amen (Rev. 1: 5, 6)." Thus we declare that it is the duty of the royal spouse to conduct herself honorably toward her king. Israel typically displayed the impudence of Vashti, and Esther is a portrayal of the church. One is a woman of impropriety and dishonor, the other a woman of propriety and duty. Thus we state that it is the privileged duty of the church to honor and serve her king and Lord, her betrothed, with honor, glory, and obedience, and this one is Jesus Christ the Lord. The appropriate application then of this text may then be found in these several points. First, there is a warning to all those crowned with the glorious diadem of the Lord Jesus, do not boast in your position. We who have been seated with Christ, called his bride, need a right and good assessment of our proper conduct. We do not boast of our crown for the following reasons, (1) grace has made the way of entrance. Proof: And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a sharer of the root and the fatness of the olive tree with them, do not boast against the branches. But if you boast, it is not you that bears the root, but the root bears you. (Rom. 11: 17, 18) The doctrine of election and sovereign grace does not produce pride, but humility. ...pity them, and pray for and be abundantly thankful and humbled before God, under a sense of his sovereign and distinguishing grace. (Gill) (2) boasting has no place among God's people Behold then the kindness, and the severity of God; on those having fallen, severity; but on you, kindness, if you continue in the kindness. Otherwise you also will be cut off. (Rom 11: 22) Vashti's actions were ugly in the site of all, as shall ours be if we are proud. if, at last, God did not spare this people, though he had for a long time done it, but stirred up all his wrath against them, they disbelieving his Son, rejecting and despising the Messiah, and salvation by him, this should awaken the fear, care, and caution of the Gentiles in a church state, lest if they behave not well, he should deal in like manner with them. (Gill) (3) how much more dishonoring is impudence in light of such grace? A proud faith is as much a contradiction as a humble devil (Charnock). Second, there is the admonition to all that wear this crown to be ready at the Lord's beckon to bring glory and honor to his name. We do not wear this crown in vain earnest. It is set upon our head to be worn as an emblem of the goodness and greatness of our Lord and husband. ...for whatever was done to the Jews in former or latter times, are written for the instruction and admonition of Gentiles; and the use they are to make thereof is, to be careful and cautious, lest by imbibing principles derogatory from the grace of God and glory of Christ. (Gill). ...to abate pride, vain glory, and haughtiness of spirit; and to engage to humility, fear, care, and caution. (Gill). What reason do our souls have to not be expedient at his beckon, to parade our souls before heaven and earth to see and marvel at the crown the Lord has set upon our head? Does earthly business demand greater attention? Do we think more of our crown than he that crowned us? Are we more concerned with parading ourselves before those in our company? Are we more settled in our pleasant palace to think such duty impugning? First, draw off your hearts, because Jesus Christ, the Head, is risen and ascended upon high, and there sits at the right hand of His Father; and if the Head is in heaven, where should the members be but where the Head is? Shall Christ our Head be in heaven, and shall our hearts, which are His members, lie groveling on the ground and panting after the dust of the earth, making all our inquiry and labor after these? 'If Christ our Head be risen, seek those things that are above, where Christ sits at God's right hand.' (Christopher Love). Third, there is anexhortation to give thanks and rejoice that a way is made What can the new bride do but love her king? What greater offense is the bride that has Vashti's place to do anything but honor her king? Esther will show such proper honor and we shall learn from her example the church's proper care of her place. It is to be rich in love, saying, Draw me, we will run after You, The King has brought me into his chambers; we will be glad and rejoice in You, we will remember Your love more than wine; the upright love. You (Sos. 1: 4) eMail Kevin Hartley Return to Kevin's Sermon Index Return to the Esther Series Index Go to the Sound of Grace Home Page Copyright 2000 Kevin Hartley