And they gave [them] drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king.
Ver. 7. And they gave them drink] Think the same of food also; but the whole feast hath its denomination in the original from drinking; because at such times they drank freely, and many times more than did them good, Quia in conviviis largiter bibi solet (Corn. Nepos in Vit. Alcibiad.). The Persians are infamous for their intemperance, though they had laws to the contrary; and Xenophon tells us that of old they were otherwise. Only once a year their king had licence to be drunk, viz. when they sacrificed to the sun (Athenaeus).
In vessels of gold] Beset with precious stones (as Josephus addeth), ad delectationem et spectaculum. to pleasure and show.
The vessels being diverse one from another] To show the king's store of them, that there was not curta supellex, sparse provision, but great plenty and variety of dishes and dainties.
And royal wine] Choice wine, and fit for a king's palate. Vinum Cos, Wine of Cos, as they call it merrily at Lovain and Paris, id est, coloris, odoris, saporis optimi, of the best colour, smell, and taste (Beehive of Rome, Pref.).
In abundance] They swam in wine, and the tables did even sweat with a variety of dishes; quicquid avium volitabat, quicquid piscium natabat, quicquid ferarum discurrebat, &c., whatever of the birds were flying, whatever of the fish were swiming, whatever of the wild beasts were wandering about. to use Seneca's expression.
According to the state of the king] For whom it was not unlawful to feast, so to show his liberality toward his peers, and courtesy to his people. But that which was blameworthy in him, was, 1. His vain glory. 2. His prodigality. 3. His wasting of time. 4. His neglect of business. 5. His contempt of the true God, not once acknowledged by him or his guests. Lastly, their profane mirth and jollity, without the least note of sanctity or respect to God's glory (Merlin. in loc.).