Now on the third day, Esther put on her royal clothing, and stood in the inner court of the king’s house, next to the king’s house. The king sat on his royal throne in the royal house, next to the entrance of the house. When the king saw Esther the queen standing in the court, she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand. So Esther came near, and touched the top of the scepter. Then the king asked her, “What would you like, queen Esther? What is your request? It shall be given you even to the half of the kingdom.”
Esther said, “If it seems good to the king, let the king and Haman come today to the banquet that I have prepared for him.”
Then the king said, “Bring Haman quickly, so that it may be done as Esther has said.” So the king and Haman came to the banquet that Esther had prepared.
The king said to Esther at the banquet of wine, “What is your petition? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.”
Then Esther answered and said, “My petition and my request is this. If I have found favor in the sight of the king, and if it pleases the king to grant my petition and to perform my request, let the king and Haman come to the banquet that I will prepare for them, and I will do tomorrow as the king has said.”
Then Haman went out that day joyful and glad of heart, but when Haman saw Mordecai in the king’s gate, that he didn’t stand up nor move for him, he was filled with wrath against Mordecai. Nevertheless Haman restrained himself, and went home. There, he sent and called for his friends and Zeresh his wife. Haman recounted to them the glory of his riches, the multitude of his children, all the things in which the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman also said, “Yes, Esther the queen let no man come in with the king to the banquet that she had prepared but myself; and tomorrow I am also invited by her together with the king. Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”
Then Zeresh his wife and all his friends said to him, “Let a gallows be made fifty cubits high, and in the morning speak to the king about hanging Mordecai on it. Then go in merrily with the king to the banquet.” This pleased Haman, so he had the gallows made.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 6, 8, 11, 14 To wit, after that the Jews had begun to…
To wit, after that the Jews had begun to fast.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–14 Est 5:1 Now it came to pass on the…
Est 5:1 Now it came to pass on the third day, that Esther put on [her] royal [apparel], and stood in the inner court of the king’s house, over against the king’s house: and the king sat upon his royal throne in the royal house, over against the gate of the house.
Ver. 1. Now it came to pass on the third day] That is, on the fifteenth day of the month Nisan, as the Hebrew annals say. Cum adhuc ferverent popularium suorum preces, whiles the prayers of her countrymen (like those of Cornelius, Act 10:4), were come up for a memorial before God, she takes her opportunity and speeds accordingly. She knew that sweet passage, Psa 145:18, "The Lord is nigh to all that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him: he also will hear their cry, and will save them," &c. This she could afterwards seal to and say, This poor soul cried, and the Lord heard her, and saved her out of all her troubles, Psa 34:6. Luther’s widow confessed that she never understood many of David’s Psalms till she was in deep affliction.
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That Esther put on her royal apparel] She knew that
Hanc homines decorant, quam vestimenta decorant,
Men glorify her as than they glorify her clothes. People are usually regarded as they are habited, and good clothes conduce much to the setting forth of beauty to the best. Like a right daughter of Sarah, 1Pe 3:3; 1Pe 3:5, she knew that the outward adorning, by plaiting the hair, wearing of gold, and putting on of apparel, would not at all commend her to God (in obedience to whom she had wanzed her face with fasting, and trusted that he would put upon her his comeliness), but considering that the king, her husband, looked much at such things, she laid aside her fasting weeds, and put on her best. Induit se regno (so the original runs), she clothed herself in rich and royal array; as Queen Mary of England did on her coronation day: her head was so laden with precious stones, that she could hardly hold it up, saith the story; and all things else were according. Whether Esther came to the king, leaning upon one maid, and having another to hold up her train, as Josephus hath it, is uncertain. It is likely she left her attendants outside, lest she should draw them into danger; and contented herself (when she went in to the king) with those faithful companions, Faith, Hope, and Charity, who brought her off also with safety, according to Pro 18:10; Pro 14:26.
And stood in the inner court of the king’s house] A bold adventure questionless, but the fruit of the prayer of faith; this was it that put spirit and mettle into her. What if she were queen? so had Vashti been, and yet discarded for her disobedience. Besides, how could she tell, either, what the king’s mind towards her was; (he had not seen her of a month, and if Haman knew her to be a Jewess, what would not he suggest against her?) or, what was the mind of God, till he had signified it by the event. It was therefore a heroical courage in Esther, proceeding from her faith, which, when it is driven to work alone without sense, then God thinks it lieth upon his credit to show mercy.
Over against the king’s house] Where she might see him, and be seen by him. This she did, Nec temere, nec timide, Neither rashly nor fearfully, which, saith one, is the Christian’s motto.
And the king sat upon his royal throne] Royal indeed, as Athenaeus describeth it. But yet short of Solomon’s, 1Ki 10:18, much more of the Lord Christ’s, supported aud surrounded with an innumerable company of angels. It should be our earnest desire to see this King of glory upon his throne; to see him and enjoy him. Austin wished that he might have seen three things: 1. Romam in flore; 2. Paulum in ore; 3. Christum in corpore. Rome in the flourish, Paul in the pulpit, Christ in the flesh. Venerable Bode cometh after, and correcting this last wish, saith, Imo vero Christum in solio sedentem, Let me see Christ upon his throne royal rather. Isaiah saw him so, Isa 6:1, and took far more delight therein than the merry Greeks did or could do at their Olympic games, celebrated at the same time, in 760-759 BC, 1590 years after the flood, in the 14th Jubilee, according to Ussher.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 4, 6, 8, 9, 10, 11, 12, 13, 14 On the third day; of which See Poole "Est…
On the third day; of which See Poole "Est 4:16".
Esther put on her royal apparel; that she might render herself as amiable in the king’s eyes as she could, and so obtain her request.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 9 Here is, I. Esther's bold approach to the king,…
Here is, I. Esther's bold approach to the king, Est 5:1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther 14:16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, etc. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear.
II. The favourable reception which the king gave her. When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train, - that her countenance was cheerful and very amiable, but her heart was in anguish, - that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon here, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told,
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1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (Est 5:2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life.
2. That he encouraged her address (Est 5:3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luk 18:6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; we are: the Spirit says, Come, and the bride says, Come. She had a law against her; we have a promise, many a promise, in favour of us: Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, while on the contrary he that was then the king's favourite was her enemy; but we have an advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace.
3. That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, Est 5:4, Est 5:5. Hereby, (1.) She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate. (2.) She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face. (5.) She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle.
4. That he readily came, and ordered Haman to come along with him (Est 5:5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (Est 5:6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mar 6:23.
5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (Est 5:7, Est 5:8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered. (2.) To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and tomorrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–13 Now it came to pass on the third day,....…
Now it came to pass on the third day,.... Of the fast; though the former Targum paraphrases it the third day of the passover, the sixteenth of Nisan; see Gill on Est 4:17, though it is probable this was nearer the time fixed for the destruction of the Jews, see Est 8:9, yet the Jews have fixed the fast of Esther on that very day, the thirteenth of Adar (f):
that Esther put on her royal apparel; in order to go in to the king, and appear before him; which to do in a mournful habit, such as she had on when fasting, was not proper; for then she put off her royal crown, as is intimated in the additions to the book of Esther,And upon the third day, when she had ended her prayers, she laid away her mourning garments, and put on her glorious apparel. (Esther 15:1)and as was usual for princes to do in times of mourning (g); but now she put it on, as both Ben Gorion (h) and the latter Targum affirm:
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and stood in the inner court of the king's house, over against the king's house; into which none might go but such as were called; yet Esther being queen, the keepers of the door could not forbid her, as Aben Ezra observes:
and the king sat upon his royal throne, in the royal house, over against the gate of the house; so that he could see whoever came in at it, into the inner court.
(f) Vid Reland. Antiqu. Heb. par. 4. c. 13. sect. 5. (g) Vid. Paschalium de Coronis, l. 10. c. 11. p. 699. (h) Hist. Heb. Jud. l. 2. c. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 6, 8, 9, 10, 12, 13, 14 Esther finding favour with the king, invites him and…
Esther finding favour with the king, invites him and Haman to a banquet, ver. 1-5. She invites them to a second, ver. 6-8. Haman makes a gallows for Mordecai, ver. 9-14.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 6, 8, 9, 11, 13, 14 Esther presents herself before the king, and finds favour…
CHAPTER V
Esther presents herself before the king, and finds favour in his
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sight, 1, 2.
He asks what her request is, and promises to grant it, 3.
She invites him and Haman to a banquet, which they accept, 4, 5.
He then desires to know her request; and she promises to make
it known on the morrow, if they will again come to her banquet,
6-8.
Haman, though overjoyed at the manner in which he was received
by the queen, is indignant at the indifference with which he
is treated by Mordecai, 9.
He goes home, and complains of this conduct to his friends, and
his wife Zeresh, 10-13.
They counsel him to make a gallows of fifty cubits high, and to
request the king that Mordecai may be hanged on it, which they
take for granted the king will not refuse; and the gallows is
made accordingly, 14.
NOTES ON CHAP. V
Verse 1. On the third day] Most probably the third day of the fast which she has prescribed to Mordecai and the Jews.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 6, 8, 9, 10, 11, 13, 14 Est 5:1-2. It came to pass on the third…
Est 5:1-2. It came to pass on the third day — Of which see the notes on Est 4:16. Esther put on her royal apparel — That she might render herself as amiable in the king’s eyes as she could, and so obtain her request. The king sat upon his royal throne, over against the gate, &c. — So that he could see every one that came into the court. And the king held out to Esther the golden sceptre — In testimony that he pardoned her presumption, and was ready to grant her request, and therefore inviting her to approach. So Esther drew near and touched the top of the sceptre — In token of her thankful acceptance of the king’s favour, and of her reverence and submission: for, as the sceptre was the ensign of the highest and most absolute authority in the king, so the queen’s touching it, or, as some say, kissing it, was a token of her subjection and thankfulness for his favour.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 3, 4, 6, 9, 10, 11, 14 Over against the gate - This is the usual…
Over against the gate - This is the usual situation of the throne in the “throne-room” of an Oriental palace. The monarch, from his raised position, can see into the court through the doorway opposite to him, which is kept open.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 6, 11, 12, 13, 14 And. Instead of these two verses, the Septuagint place…
And. Instead of these two verses, the Septuagint place (Haydock) what we have [in] chap. xv., with some small variation from the present account in Hebrew. But there is nothing incompatible with the truth. (Calmet) --- The king might be at first displeased; but, seeing the effect which it had upon Esther, he might feel his former sentiments of love rekindle. (Calmet) (Tirinus) --- House, or inner apartment, chap. iv. 11. The throne was surprizingly magnificent, yet inferior to that of Solomon, 3 Kings x. 18. (Calmet) --- It was formed of gold and precious stones, with a curtain over it of purple and other colours. (Atheneus xi. 2.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 I. Esther finds favor with the King, and invites…
B.—ESTHER IS GRACIOUSLY RECEIVED BY THE KING; BUT HAMAN, HIGHLY DISTINGUISHED BY THE QUEEN, RESOLVES, BECAUSE OF THE REFUSAL OF MORDECAI TO BOW THE KNEE BEFORE HIM, TO HAVE HIM HUNG
Est_5:1-14
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I. Esther finds favor with the King, and invites both him and Haman two separate times to a banquet prepared by herself. Est_5:1-8
1Now [And] it came to pass [was] on the third day that [and] Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house: and the king sat [was sitting] upon his royal throne in the royal house, over against the gate [opening] of the house. 2And it was so, when [as] the king saw Esther the queen standing in the court, that she obtained [received] favor in his sight [eyes]: and the king held out to Esther the golden sceptre that was in 3his hand. So [And] Esther drew near, and touched the top of the sceptre. Then [And] said the king unto her, What wilt thou [is to thee], queen Esther? and what is thy request? [ask, and] it shall be even given thee to the half of the kingdom. 4And Esther answered [said], If it seem good unto [upon] the king, let the king and Haman come this [to-] day unto the banquet that I have prepared [made] for him. 5Then [And] the king said, Cause Haman to make haste, that he may do [to do] as Esther hath said [the word of Esther]. So [And] the king and Haman came to the banquet that Esther had prepared [made]. 6And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even [ask, and] to the half of the kingdom 7it shall be performed [done]. Then [And] answered Esther, and said, My petition and my request Isaiah 8 If I have found favor in the sight [eyes] of the king, and if it please [seem good upon] the king to grant [give] my petition, and to perform [do] my request, let the king and Haman come to the banquet that I shall prepare [will make] for them, and I will do to-morrow as the king hath said [according to the mind of the king].
II. Haman, encouraged by the remarkable distinction extended to him, at once resolves upon the immediate destruction of Mordecai. Est_5:9-14
9Then [And] went Haman forth [on] that day joyful and with a glad [good] heart: but [and] when [as] Haman saw Mordecai in the king’s gate that [and] he stood [rose] not up, nor moved [or trembled] for [on account of] him, [and, i. e. 10then] he [Haman] was full of indignation against Mordecai. Nevertheless [And], Haman refrained [restrained] himself: and when he came home [to his house], [and] he sent and called for [brought] his friends [lovers], and Zeresh his wife. 11And Haman told [recounted to] them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him [made him 12great], and how [that] he had advanced [raised] him above the princes and [the] servants of the king. [And] Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared [made] but myself; and to-morrow am I1 invited [called] unto her also2 with the king. 13Yet all this availeth me nothing, so long as [in all the time that] I see [am seeing] Mordecai the Jew sitting at [in] the king’s gate. 14Then [And] said Zeresh his wife and all his friends [lovers] unto him, Let a gallows be made [Let them make a tree] of fifty cubits high [in height], and to-morrow [in the morning] speak [say] thou unto the king that [and] Mordecai may be hanged [they will hang Mordecai] thereon: then [and] go thou in merrily [joyful] with the king unto the banquet. And the thing [word] pleased [was good before] Haman; and he caused the gallows to be made [made the tree].
TEXTUAL AND GRAMMATICAL
1 [Est_5:12. The pronoun, being expressed, is emphatic.—Tr.]
2 [Est_5:12. The position of גַּם before לְמָחָר gives the latter emphasis; this was a fresh token of favor.—Tr.]
EXEGETICAL AND CRITICAL
Est_5:1-8. Mordecai’s opposition against Haman receives fresh support by the movements of Esther. But they have as a first result that Haman on his part also determines the utmost extreme against Mordecai. Hence the conflict against Mordecai is here also the chief feature, as was that of Mordecai against Haman in the previous chapter. Esther risks an unannounced entrance to the king—so it seems—only that she might together with him invite Haman to the banquet in order to distinguish the latter before all other officers. Thereby the arrogance of Haman is extraordinarily strengthened.
Est_5:1. On the third day, viz., after her interview with Mordecai (comp. Est_4:14 sqq), Esther put on (her) royal (apparel).—If we will not with Bertheau on Est_6:8; Est_8:15 sanction the rejection of לְבוּשׁ before מַלְכּוּת, then we must accept the fact that מַלְכּוּת in itself signifies royal dignity (comp. Est_1:19), but also means royal apparel; or that it was usual in poetic language to say לָבַשׁ חוֹד וְהָדָר (comp. Est_4:1; Job_40:10), as also לָבַשׁ מַלְכּוּת. An accusative of limitation, “according to the king’s manner,” is highly improbable here. Esther posted herself—so here תַּעֲמֹד, according to 1Ki_20:38; 1Sa_17:51; not: stood, remained standing,—in the inner court in such a position that the king, who sat upon his throne in the king’s house, could see her. He sat נֹכַח פֶּתַח הַבָּיִת, not: before, but opposite, over against the door of the house. Since נֹכַת may easily be rendered “before” in the sense of “opposite,” it is well so to translate it. Perhaps the king had selected this position in order the more easily to see what transpired in the court of the house. Perhaps also the throne was situated not far from the farthest wall, and nearer to the door.3
Est_5:2. As his eyes fell on Esther she found grace in his sight, see Est_2:9. As he extended the golden sceptre to her she touched its point, possibly, as is indicated by the Vulg., kissing it.
Est_5:3. [What wilt thou? “Rather, ‘What ails thee?’ ”—Rawlinson.] He promised her: it shall be given thee to the half of the kingdom, viz., she might make bold request, and it should be granted her what she desired; similarly as in the case of Herod in Mar_6:23.4 Feuardent: “Observe, I pray you, the promise, so thoughtless, rash, and imprudent (a common fault among kings), which, without consideration, is here repeated for the third time (comp. chap. 6 and Est_7:2). So excessive and prodigal are princes as regards women, good-for-nothing, gluttons, sycophants, traitors, and such like.” But here it is in point to notice the greatness of that object which is capable of calling forth true love, and for it nothing is too great.
Est_5:4. The first and simplest thing that Esther dared to request was to invite Haman and the king to dine with her. אִם טוֹב עַל, as in Est_1:19. She would doubtless first convince herself whether the impression which she made on the king was deep enough to encourage her to express such a great request as she intended to present.5 She desired Haman to be present, in order, as Calov remarks, that “she might charge him by name in the presence of the king with the decree surreptitiously obtained against her people, and to his very face cut off every possibility of cavil;” perhaps also in order to make his confusion the more complete.
Est_5:5. The king ordered Haman to be quickly called, and with him accepted the invitation of Esther. מַהֲרוּ, hastened, i. e., to cause to make haste, comp. 1Ki_22:9; 2Ch_18:8. לַעַשׂוֹת, as an infin., may have Haman as its subject: “that he may do as Esther hath said.” This also would explain the phrase, in order that one do, i. e., the words of Esther.
Est_5:6. At the banquet of wine (comp. Est_7:2),—thus is indicated the more advanced stage of the banquet, where drinking was the chief thing, and where, in consequence, the most cheerful feeling prevailed (Bertheau), the king repeated his question and reasserted his promise.6וְתֵעָשׂ (Est_7:2; Est_9:12), “and it shall be granted thee,” is the shortened form of the imperf., the so-called jussive future, instead of וְתֵעָשֶׂה.
Est_5:7-8. Still Esther hesitates with her principal request. It is true she begins: My petition and my request (is); as if she would now express herself, but she breaks off as if courage failed her, or as if she reflected upon it; and she leaves it there, simply again inviting the king and Haman to another banquet, at which she obligates herself to make her petition known. She doubtless was not yet sure of the success of her undertaking.7
Est_5:9-14. Haman, completely puffed up because of the distinction shown him on the part of the queen, felt all the more bitterly the apparent stubbornness of Mordecai, which still continued, and resolved, aided by the counsel of his friends and wife, on the following day to request his execution from the king.
Est_5:9. On the same day he again met Mordecai in the gate of the king. It must needs be that on this very day Mordecai must provoke his anger to the highest degree, and thereby unconsciously assist in precipitating the inimical orders of Haman. The whole plan of the book is thus brought out in its correspondence to the conception and development of the present treatment. Mordecai could now again stand in the gate of the king. The garments of mourning which had prevented him from this, were doubtless laid aside when he assuredly knew that Esther would take the step promised to him, i. e., go to the king. Fasting no doubt also ceased at the same time. In consequence he was doubtless more than ever drawn to that position where he might first hope to hear of the success of Esther. To the expression: But when Haman saw Mordecai in the king’s gate, there is added the statement, that he stood not up, nor moved for him.—Such sentences of condition may be inserted without a copula (comp. Ewald, § 346). The וְ before לֹא־קָם, therefore, instead of being a copula, is a correlative to the following וְ before לא־זָע: so that we have an apposition, “neither”—“nor.” Still it is more common and natural to accept a connection by means of וְ, “and” (comp. Gen_18:11; Gen_24:21; Jos_6:1). קָם and זָע are not participles—for then their subject would be made prominent—but they are third pers. præt. But זָע with מִן does not mean: neither did he even move from before him (Vulg. and most interpreters), but according to Dan_5:9; Dan_6:27 : he trembled not, was not terrified before him, as he should have done had he violated the law of the king (Est_3:2).
Est_5:10. Haman controlled himself, but only to consult soon after with his friends and wife, i. e., those who he knew would sympathize with him, and who would restrain him from too great rashness in determining upon radical measures against Mordecai.8
Est_5:11. The author, with great art of statement, gives Haman an opportunity to recount all that would make him great and happy, but yet so as to make him admit that there is one thing missing for the completion of his happiness, and this is indispensable, namely, the destruction of Mordecai. The higher the fortune and honor in which he rejoiced, the greater would be the fall, so soon to be realized; and the more impressive must be his history upon those who read it. Next to the glories of his riches he makes mention of the multitude of his children (sons). According to Est_9:7-10 there were ten of them. Bertheau thinks these do not belong here, and he would change the reading. But Haman was obliged to mention them in honor of his wife. What indeed would his riches have been to him had he possessed it for himself only, or if he had not hoped to cause his sons to inherit after him, in whom, so to speak, he continued to live on? Not only among Persians, but also among Israelites, the happiness of parents depended largely upon the multitude of children; especially of sons. Likewise also the esteem in which they were held, particularly with the king, who sent presents annually to parents having the greatest number of children (comp. Herod. I. 136). Then also he recounted all wherein the king had promoted him, etc. אֲשֶׁר is here the second accus., depending on גִּדֵּל, and one of definition or of instrument.
Est_5:12. As the highest point of his distinction, and the very latest, he mentions the circumstance that, above all others, he alone was invited to the banquet of the queen to be given the day following. This is the most direct proof that the author regarded these invitations as the very highest point of distinction. And he lays great stress thereon in order the more powerfully to show the overwhelming disaster that befel Haman, and also to prepare the reader for the climax of the story. אף, also, moreover, indicates in advance that what follows is a new ascending period. אֲנִי קָרוּא־לָהּ means she has invited me (see Ewald, § 295 c).
Est_5:13. Yet all this—thus he himself must make prominent his folly and insatiableness, and at the same time pronounce his own sentence—availeth me nothing, is not satisfactory to me, so long as I see Mordecai the Jew sitting at the king’s gate.—בְּכָל־עֵת אֲשֶׁד may mean: at all times, every time, when I; so that the sense is that the feeling of dissatisfaction comes to the surface each time. But it may also mean: during the whole time when I, i. e., so long as I (comp. Job_27:3, according to Schlottmann and the older interpreters). The fact that such a Jew may defy him unpunished seems to be a counter-proof against his dignity and power.
Est_5:14. Then said Zeresh his wife and all his friends.—Zeresh being first, and also the singular form of the verb, indicates that she led the counsel. Even kings as well as their chief officers doubtless often allowed themselves to be directed by their wives. Let a gallows be made, i. e., erected, of fifty cubits high.—The third person plural here, as also in what follows, again points to an indefinite “one,” “let one,” “let them.” The height of the gallows should intensify the disgrace of hanging, but should also serve to make manifest the dreadful punishment, and to terrify as many as possible from being discourteous to Haman. Feuardent well says: “But why make it so high (i. e. the tree, gallows)? In order that his disgrace might be plainly observable to the eyes of all, and the more striking. Wherefore should he be in such haste about it? Lest there should be danger in delay or procrastination. For what reason have it erected before his own house? So that he and all his family going in and out, seeing Mordecai hanging, might mock and feast their cruel eyes and minds with so miserable and foul a spectacle.” Speak thou unto the king that Mordecai be hanged thereon, i.e., speak, that they hang. תָּלָה as in Est_2:23. These advisers take it for granted that the king will give his consent.9 Hence the gallows should be already prepared in order that the execution may come off that very morning. Then, of course, his joy can be unclouded for his noon meal.10
DOCTRINAL AND ETHICAL
Est_5:1 to Est_8:1. The destiny of God’s people depended not only on the humors of this Persian king in general, but also upon the impression which a woman might make upon that monarch. This must appear as very peculiar and highly significant. Women have often exerted a decisive influence upon the destinies of nations. But here it seems as if this was not quite consonant with the dignity of the people of God, as they were still worthy of being called. It seems as if such a state of things could only be true of a degenerate cause. At present we have the view of Esther standing before the king, not as a wife before her husband, but as a petitioner before a sovereign, imploring protection, and anxiously waiting whether he would graciously reach out his sceptre to her. This truly represents the condition of dependence and lowliness of the Church of the Diaspora. In contrast with it Ahasuerus represents the dignity of the worldly power bearing rule over the people of God. For all this, however, every one feels that true dignity does not dwell with the former; he would else not have been taken captive by the charms of a woman, nor have made such unlimited promises, as he expressed. But true worth dwells with Esther, who, impelled by love for her people, risks even her life. Judgment concerning him would be vastly different if his liberality were to remind us that divine love above is prepared to give the better (godly) people all that is needed for its salvation and welfare. At any rate Esther here very well represents the better people. There are found in her beautiful countenance traces of the deep grief which fills her heart. She has become weakened by the fasting which she has imposed upon herself. She is pale in consequence of fear, which she cannot suppress. Hence her appearance is all the more noble and winsome to us. And if in Ahasuerus we regard the power which must be overcome, and in her the possibility of Israel’s power, then it can no more be doubtful, how great will be the victory of Israel.
Brenz: “This is truly heroic magnanimity, by which Esther declares as great a faith towards God, as love towards His church. Her trust in Him is such that she incurs the peril of her life in obedience to His call. For though all the circumstances of the case threaten her destruction, still she hangs by faith upon the divine promises. For whom God calls and leads into danger, to him He has also promised preservation and deliverance in those dangers. To Abraham He said: ‘Get thee out of thy country and thy father’s house.’ This was a call to face danger. But He also added the promise: ‘I will make of thee a great nation.’ It is love alone that exposes itself in behalf of the church of God, and would rather risk its own life than leave the Church of God in danger. We may at the same time observe the modesty of Esther. Though elevated to regal majesty she does not disregard nor despise her relatives, even when most unfortunate and outcast; but condescends even to run the hazard of her life for them. How very far are some men, who have obtained a dignity beyond others, from exhibiting this modesty!”
2. We may recognize the picture of a soul praying to God in the image of Esther standing with humble and imploring attitude before Ahasuerus. Sacred poetry, especially, has made use of single features or expressions of this history in this regard. So Dressler in his beautiful hymn: “My Jesus to whom seraphim,” etc., causes the pious supplicant to say: “Reach thy sceptre to my soul, which like an Esther bows to thee, and shows herself thy bride to thee. Speak: ‘Yea, thou art she whom I have chosen.’ ” The representative signification of the persons in this history have, as it were, brought with them their own recognition. The Christian may certainly employ them in this sense. So Starke when he says: “If a heathen king can willingly grant such grace, how much more willing is the most faithful Lord to receive all poor destitute sinners coming to Him in faith, and in the good time to come to place them upon His throne.” Ahasuerus paid no regard to the fact that Esther had violated his commandment, but received her very graciously, although his irrevocable edict stood in the way of granting her petition. The father heart of God, although we violate all His laws, and though His unchangeable holiness be against the sinner, still yearns toward us in its great love and grace. But just as Esther came boldly and yet modestly, so we also must combine with true humility a true and elevated courage, a disheartened repentance together with confiding faith.
Brenz: “Consider a moment the happy issue that these events take, which are undertaken with faith and pious prayer.… How did Esther extort this from so great a king? Certainly not by outcries, nor by contempt, nor by disdain, nor by quarrels, nor by contention, nor by dishonest means; for by these practices women are wont to get blows and wounds rather than power and control; but by piety toward God, by reverence toward her husband, by modesty and all other reputable virtues. For so by serving and being obedient women rule, which is their only legitimate mode of governing.”
Starke: “The king’s heart is in the hand of the Lord, as the rivers of water; He turneth it whithersoever He will (Pro_21:1). My God reach Thy sceptre also to Thy bride now humbling herself before Thee.—To promise much is the universal custom of great men, but those keeping promises are few in number, (1Ma_11:53). It is far easier to obtain favors by an humble and modest behaviour than by sullenness and a boasting manner (Gen_23:7 sqq.).”
Est_5:9-14. 1. Our book is distinguished by showing us the greatest and most surprising changes of fortune of opposite character in a very small compass. Esther and Mordecai, after having the most pleasing prospects held out to them, are plunged in the greatest distress; indeed they are seized with the terrors of death, and fast in sackcloth and ashes. Then again they are lifted up to the highest pinnacle of human fortune. Haman, on the contrary, the most powerful favorite of Ahasuerus, can even think of exterminating a whole people in order to satisfy his desire for revenge. The king not only agrees to all that he undertakes, but the queen also distinguishes him before all other officers in the most flattering manner. This he himself regards as the very summit of his fortune and honor; and then his fall is so sudden and great, that he finds his end on the very accursed tree which but shortly before he caused to be erected for his mortal enemy. In this way our book strikingly illustrates the double truth, that, whomsoever the Lord would raise especially high, He often humbles very low; and, on the other hand, he whom He would suddenly overthrow, is often raised to great heights. In other words, it shows us in what wonderful ways the Lord leads His own children, as well as godless sinners. But it also gives a very definite reason why the one receives such exalted station and the other such great degradation. We must not therefore think of God in an anthropopathic, i.e., unholy manner, nor must we speak of “a freak of fortune.” The process of humbling brings forth quite a different result in the pious person than does elevation in an ungodly one. The humiliation of Mordecai causes him to enter upon most severe and long-continued exertion, instead of remaining in a state of inactivity and reserve. He begins to exert himself in a most persistent manner to do all in his power for the deliverance of his people, without regard to his own personal cost or comfort. He even puts at stake the welfare of his beloved Esther, for the good of all the people. He prevails upon Esther, and she is willing to endeavor to save her people, even at the risk of her own life. By means of their humiliation they both were elevated to a grand height of purpose, which they had not before known. But the matter chiefly interesting is, that they submit to this humbling process. This is shown by their fast. They become conscious that in them are many things that provoke the displeasure of God, and thus they are purified by means of their sorrows. There was doubtless not wanting in them the proverbial Jewish stiff-neckedness; and this had first to be broken, before they became fitted for the good days coming, especially in manifesting humility, gratitude, and condescension towards others. Haman, on the contrary, as soon as he came from the banquet with Esther, gathers his friends and wife, boasting of his glorious riches, and the multitude of his sons, and his exalted dignity and honor, not in order to bring a thank-offering to his God, but only to impress upon them, to what recognition and distinctions of honor he can lay claim. The first and great mistake of the wicked is that all which they have accomplished and gained becomes a source of self-exaltation; the result is, that instead of finding their success more than great enough, they still find fault, indeed regard it as worthless, as nothing, so long as they have not yet attained the one thing, which now appears to them as chief. The effect is not that they reflect and become conscious of their internal want, but they accuse those circumstances that bring the want. Hence their third and most desperate mistake is, that they conceive the resolution, or are moved thereto by others, that, whatever be in their way, let it cost what it may, be it even an outrageous deed, they will remove it, so only they reach the longed-for object. If the antecedent humiliation is the proper beginning for the elevation of the pious, then the preceding elevation is already a beginning of divine judgment for the wicked. The words: “When thou dost humble me, thou dost make me great” (Psa_18:36), which in the original reads: “Thy gentleness (condescension) hath made me great,” has its truth well expressed in Luther’s translation; and in so far he correctly interprets the text, since God condescends or humbles Himself only to those that are humbled. But the other: “Surely thou didst set them in slippery places” (namely the wicked), must mean that by simply permitting the success of their plans and their prosperity, the Lord places the feet of the wicked on ground which will turn to water under their feet (comp. Job_20:16).
Brenz: “Remark in Haman the stupendous and wonderful judgment of God. For the impious Haman is most exultant and fearless as regards the preservation and augmentation of his dignity and power; and he is most certain also of the destruction of Mordecai, whom he prosecutes with hatred. But behold now the end of the thing. The impious and secure Haman shall perish with sudden destruction; while the pious and afflicted Mordecai is unexpectedly raised to the highest dignity.… Let us therefore cast away all impious security, and fear God; so that, walking according to the calling of God, you may be preserved though the sky fall and the earth be moved.”
Feuardent (from Rupert, De victoria verbi, VIII., 18): “ ‘In order that he may give over a huge wild beast, as a fierce bear, to destruction, he first draws him to his food; so that he may no sooner hear the report, than feel the pang; no sooner see the pit, than fall into it. The cautious hunter well knows that it is more convenient to overpower the entrapped beast, than to overtake it by a doubtful chase with the dogs when frightened and running through the woods. These things are evidently to be regarded as not merely a part of the prudence of Esther, but much more of Divine Providence, which directed the prudence of the queen.’—Surely Haman errs in that boasting, since he neither recognises God as the author and bestower of so many good things, nor gives Him thanks without contumely and the mark of a most ungrateful mind.… What could be more effeminate and miserable than such a spirit? Does he not seem like another Tantalus, catching at the streams that flee his lips? … So they who have not peace toward God and love toward their neighbor, cannot even have them toward themselves. ‘Peace to those who are near and to those that are afar off,’ says the Lord; ‘but the wicked are like the troubled sea, that cannot rest, whose waves cast up mire and dirt’ (Isa_57:20).… Observe finally how false and vain is the confidence of impious and cruel men, who seek and hope to oppress and utterly destroy the servants of God. It is themselves that perish by the just judgment of God, and they are often caught by the very snares they lay for others; while God rescues His servants, and magnificently vindicates them. Goliath and Holofernes are slain with their own sword, and the saints triumph with their heads. The Babylonian satraps seemed to themselves secure, when the flames and the lions were about to devour Daniel and his companions; but the latter were gloriously preserved, and the former ignominiously perished by their own artifices and instruments. Pharaoh boasted,’ I will overtake (the Hebrews), I will divide the spoil’ (Exo_15:9); but he immediately became food for the fishes, and a prey for the servants of the Lord. ‘The Lord knoweth the thoughts of man, that they are foolishness.’ ‘He that sitteth in the heavens shall laugh at them.’ These are the effects of that judgment of which the Holy Spirit speaks by the prophets: ‘Evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth’ (Psa_37:9). Let us therefore cast away impious security, contempt of God, and inhumanity towards others; but let us walk in the love and fear of the Lord, that at length we may come to His heavenly kingdom.”
2. The previous chapter has shown of what exertions and self-denial Mordecai and Esther were capable in their conflict with Haman, since the salvation of their people was at stake; the present chapter shows us the extent of the evil mind of Haman, since he was only concerned for himself. It was not enough for him to have procured an edict commanding the universal destruction of the Jews. It seemed too long a time before this should be accomplished. Neither in his eyes should Mordecai perish in the manner of the rest of the Jews. He made it a point not only to destroy Mordecai, but to expose him to public shame. So instead of abiding by the lot, the voice of his divinity, which had imposed patience on him, he took counsel with his wife and friends. Thus he reached a point in his madness of impatience and insecurity which in itself is the best proof that such a one is not far from self-destruction.
Starke: “An envious man cannot peacefully enjoy the benefits which God gives him. Go not after thine lusts, but refrain thyself from thine appetites (Sir_18:30).—It is very grievous of wives to urge their husbands to do wickedly (1Ki_21:7; Sir_28:15-16).—He who digs a pit for others will fall in himself (Sir_25:11; Sir_25:20).—We must not of ourselves revenge ourselves on our enemy, but first bring him before the proper tribunal (Rom_12:19).—When the wicked are busy to remove from their path what will mar their earthly joy, then, on the other hand, the godly should be diligent to remove that which will embitter their spiritual and heavenly joy.”
Footnotes:
[1][Est_5:12. The pronoun, being expressed, is emphatic.—Tr.]
[2][Est_5:12. The position of גַּם before לְמָחָר gives the latter emphasis; this was a fresh token of favor.—Tr.]
[3][“This is the usual situation of the throne in the ‘throne-room’ of an Oriental palace. The monarch, from his raised position, can see into the court through the doorway opposite him, which is kept open.”—Rawlinson.—Tr.]
[4][“According to Herodotus (IX. 109), Xerxes, on another occasion, when pleased with one of his wives, offered to grant her any request whatever, without limitation.”—Rawlinson.—Tr.]
[5][“Esther seems to have been afraid to make her real request of Xerxes too abruptly, and to have wished to impress him favorably before doing so. She concluded that the king would understand that she had a real petition in the background, and would recur to it, as in fact he did (Est_5:6, and Est_7:2).”—Rawlinson.—Tr.]
[6][“After the meats were removed, it was customary in Persia to continue the banquet for a considerable time with fruits and wine (Herod. I., 133). During this part of the feast the king renewed his offer.”—Rawlinson.—Tr.]
[7][“Esther still cannot bring herself to make the request on which so much depends, and craves another day’s respite. She will soften the king’s heart by a second banquet, and then she will submit her petition to him. There is something extremely natural in this hesitation.”—Rawlinson.—Tr.]
[8][“The name Zeresh is probably connected with the zered zara, ‘gold.’ Compare the Greek Chrysis.” Rawlinson.—Tr.]
[9][“A gallows, in the ordinary sense, is scarcely intended, since hanging was not a Persian punishment. The intention, no doubt, was to crucify or impale Mordecai; and the pale or cross was to be seventy-five feet high, to make the punishment more conspicuous. On the use of impalement among the Persians, see the note on Est_2:23.” Rawlinson.—Tr.]
[10][“As Ahasuerus had already consented to a general massacre of the Jews within a few months, it seemed probable that he would readily allow the immediate execution of one of them. Requests for leave to put persons to death were often made to Persian kings by their near relatives (Herod. IX. 110; Plutarch, Artax. 14, 15, 17, 23, etc.), but only rarely by others.” Rawlinson.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 8 the king held out to Esther the golden sceptre…
the king held out to Esther the golden sceptre that was in his hand--This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. In the Assyrian alabasters, those found at Nimroud as well as those from Khorsabad, "the great king" is furnished with the same appendage of royalty, a slender rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times [GOSS]. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
touched the top of the sceptre--This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 6, 8, 9, 10, 11, 14 ESTHER’S RECEPTION AND THE BANQUET, Est_5:1-8.
ESTHER’S RECEPTION AND THE BANQUET, Est_5:1-8.
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1. On the third day — “The third day must be counted from the day of the transaction between the queen and Mordecai, (iv, 14,) the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day — from forty to forty-five hours.” — Keil.
Put on her royal apparel — Literally, put on royalty. She would appear in proper attire on this important occasion.
The inner court of the king’s house — This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire. The annexed cut presents a restored plan (by Fergusson) of the Great Hall of Xerxes at Persepolis, which corresponds in all its main features with the palace of Shushan. The great central hall has thirty-six columns, and is surrounded on three sides by great porches, each two hundred feet wide by sixty-five feet deep, and each supported by twelve columns. These porches, says Fergusson, “were beyond doubt the great audience halls of the palace, and served the same purpose as the ‘house of the forest of Lebanon’ in Solomon’s palace, though its dimensions were somewhat different — one hundred and fifty feet by seventy-five. These porches were also identical, so far as use and arrangement go, with the throne rooms in the palaces of Delhi and Agra, or those which are used at this day in the palace of Ispahan. The western porch would be appropriate to morning ceremonials, the eastern to those of the afternoon. There was no porch, as we might expect in that climate, to the south, but the principal one, both at Susa and Persepolis, was that which faced the north, with a slight inclination to the east. It was the throne room, par excellence, of the palace, and an inspection of the plan will show how easily, by the arrangement of the stairs, a whole army of courtiers or of tribute bearers could file before the king without confusion or inconvenience.” The inner court, in front of this audience room, was probably so called in contradistinction to an outer court beyond it. These courts communicated with each other by means of the gate of the house, so called from being the main entrance from the north to the vast pile of buildings that constituted the king’s house. Thus as the king sat in this throne room of the northern porch, he could look right down from his elevated position across the inner court, and could see any one who stood there, or approached him by way of the gate, which was over against, or directly opposite, his royal throne.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 6, 7, 9, 10, 11, 14 1. on the third day] reckoning as the first…
1. on the third day] reckoning as the first day that on which (Est_4:16) she gave her promise to Mordecai.
her royal apparel] in contrast with the mourning garb which she had worn while fasting.
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in the inner court] Here the risk commenced: see Est_4:11.
in the royal house, over against the entrance of the house] Part of the king’s house consisted of a pillared hall, having the throne in the middle of the side opposite to that which had an entrance admitting from the inner court. Thus the king, sitting on his throne and looking down the vista of pillars, would be able to see those standing without. ‘Entrance’ is more accurate than the A.V.’s ‘door,’ as the Heb. word simply denotes entrance, doorway.
Chap. Est_5:1-8. Esther’s interview with the king
Esther is received graciously. The king, however, obviously guesses that she has an important object to gain in thus presenting herself, and so enquires the nature of her request. She is careful not to add to the difficulties of her position by anything like precipitancy in revealing her desire. She will shape her plans so as to secure the most favourable moment for preferring her petition.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 4, 6, 9, 10, 11, 13, 14 (1) The third day.—That is, of the fast. (See…
V.
(1) The third day.—That is, of the fast. (See above, Est_4:16.)
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Royal apparel.—Literally, royalty.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 6, 7, 9, 10, 11, 13, 14 AHASUERUS RECEIVING ESTHER FAVOURABLY, SHE INVITES HIM AND HAMAN…
AHASUERUS RECEIVING ESTHER FAVOURABLY, SHE INVITES HIM AND HAMAN TO A BANQUET. ALLOWED TO ASK WHATEVER BOON SHE LIKES, SHE INVITES THEM BOTH TO A SECOND BANQUET. (Est_5:1-8) Esther, we must suppose, kept her fast religiously for the time that she had specified, (Est_4:16) and then, "on the third day," made her venture. It has been asked, Why did she not request an audience, which any subject might do, and then prefer her request to the king? But this would probably have been wholly contrary to Persian custom; and to do such a thing may not even have occulted to her as a possible course. Set audiences were for strangers, or at any rote for outsiders, not for the members of the court circle. To have demanded one would have set all the court suspecting and conjecturing, and would certainly not have tended to predispose the king in her favour. She took, therefore, the step which had seemed to her the one possible thing to do from the time that Mordecai made his application to her, and entering the inner court, stood conspicuously opposite the gate of the king"s throne-room, intending to attract his regard. It happened that the king was seated on his throne, looking down the pillared vista towards the door (ver. 1), which was of course open, and his eye rested on the graceful form (Est_2:7) of his young wife with surprise, and at the same time with pleasure (ver. 2). Instantly he held out to her the golden sceptre, which showed that her breach of etiquette was forgiven; and, assuming that nothing but some urgent need would have induced her to imperil her life, he followed up his act of grace with an inquiry and a promise is thy request, queen Esther? It shall even be given thee to the half of the kingdom" (ver. 3). The reader expects an immediate petition on the part of the queen for the life of her people; but Esther is too timid, perhaps too wary, to venture all at once. She will wait, she will gain time, she will be sure that she has the king"s full affection, before she makes the appeal that must decide everything; and so for the present she is content with inviting Ahasuerus and Haman to a "banquet of wine" (ver. 4). It is not quite clear why she associates Haman with the king; but perhaps she wishes to prevent him from suspecting that she looks on him as an enemy. At the customary time, towards evening, the banquet takes place; and in the course of it the king repeats his offer to grant her any boon she pleases, "even to the half of the kingdom" (ver. 6). Still doubtful, still hesitating, still unwilling to make the final cast that is life or death to her, she once more temporises, invites the pair to a second banquet on the morrow, and promises that then at last she will unbosom herself and say what it is which she desires (vers. 7, 8). The king once more accedes to her wish, as we gather from the sequel; (Est_7:1) and so the final determination of the matter is put off for another day.
On the third day. The third day from that on which Esther and Mordecai had communicated together through Hatach. (Est_4:5-17) Esther put on her royal apparel. This is certainly the meaning, though the elliptical phrase used is uncommon. Esther, while she fasted, had worn some garb of woe; now she laid it aside, and appeared once more in all the splendour of her royal robes. She took up her position directly in front of the king"s apartment, with the object of attracting his attention, and perhaps with the knowledge that he was upon his throne, whence he could not fail to see her. The king sat upon his royal throne, over against the gate. In a Persian pillared hall the place for the throne would be at the further end, midway between the side walls. The throne would be elevated on steps, and would command a view down the midmost avenue of columns to the main entrance, which would commonly occupy that position.
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Ver 1.
A royal throne.
This verse is full of royalty. Esther put on "her royal apparel, and stood in the inner court of "the king"s house." "The king sat upon his royal throne in the royal house." This royal, throne, may suggest to us some thoughts concerning the throne of "the King of kings.
I This royal throne must be approached with REVERENCE. The blessed and only Potentate sits thereon. Before his seat it behoves the creatures of his power to fall prostrate in reverential adoration.
II This royal throne must be approached with CONFIDENCE. "He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him." It is not honouring God to come to him doubtfully or distrustfully. On the contrary, it is to question his faithfulness and his truth.
III This royal throne must be approached by us in the attitude of SINNERS AND SUPPLIANTS. It is a throne of grace, and to it we come boldly, that we may "obtain mercy, and find grace to help in time of need." Let us draw near as those whose only claim is upon Divine mercy, whose only hope is in Divine condescension and bounty.
IV This royal throne must be approached by the way of FAITH IN THE DIVINE MEDIATOR, JESUS CHRIST. The High Priest and Intercessor both removes every difficulty in our access, and inspires us with those sentiments of confidence and filial love which will animate us in laying our many petitions for urgent blessings at the very footstool of the throne. Asking through Christ, and in his name, we cannot be refused and disappointed.
HOMILIES BY W. CLARKSON Vers. 1-8.
Human and Divine sovereignty.
Prayer. These verses suggest thoughts on the sovereignty of man and of God, the suggestion being almost entirely one of contrast rather than comparison.
I THE DIGNITY OF THE HUMAN MONARCH AND THAT OF THE DIVINE. "The king sat upon his royal throne in the royal house" (ver. 1). The words are suggestive of the exceeding pomp and state with which Persian majesty surrounded itself, of the power it wielded, of the obsequious reverence it claimed. We are reminded of
1. Royal rank. We make much of the different degrees of dignity that exist amongst us; from the common walks of life we look up beyond the knight to the baronet, to the earl to the marquis, to the duke, to the king, to the emperor, and feel something approaching to awe in the presence of exalted human rank. But what are these hum a distinctions to that which separates the mightiest monarch on earth from him who is (what they call themselves) the "King of kings," who sits not "in the royal house," but on the throne of the universe? Merest bubbles on the surface! invisible specks in the air! small dust of the balance!. (Isa_40:22-25)
2. Royal power. Some human sovereigns have "the power of life and death an awful prerogative for mortal man to wield. They can exalt or humiliate, enrich or impoverish. But they have "no more that they can do". (Luk_12:4) What is their power to his, who is able to destroy both soul and body in hell"? (Mat_10:28)
3. Royal will. The will of the human monarch is often exercised quite capriciously. Esther could not tell whether, when "she stood in the inner court of the king"s house" (ver. 1), she would be graciously welcomed or instantaneously ordered for execution. All turned on the mood of the moment. God"s will is sovereign, but never capricious. He doeth "according to his will," etc., (Dan_4:35) but never wills to do that which is unwise, unjust, unkind. By everlasting and universal principles of righteousness-he decides what he will do toward the children of men.
II THE ACCESSIBILITY AND TREATMENT OF THE HUMAN AND THE DIVINE SOVEREIGN. The subject wants to approach the sovereign; he has requests to make of him. Let us contrast the accessibility and treatment of the earthly with that of the heavenly monarch.
1. When he may be approval. Esther was not acting "according to law" (Est_4:16) in now drawing near. She did it at the peril of her life. We picture her waiting for the king s notice with tearful eye and trembling heart, lest the "golden sceptre" (ver. 2) should not be held out to her. Our great and gracious King is accessible to the meanest of his subjects at any moment. There is indeed a Mediator (1Ti_2:5) between him and us, but through him we may come at all times." His throne on which he sits is a throne of grace. His sceptre is one of boundless beneficence. We may touch it when we will (ver. 3). If he rebukes us, it is not for coming when he does not send; it is for not coming oftener than we do. Men ought always to pray.
2. How he may be pleased. Queen Esther sought acceptance by attention to her personal appearance; she "put on her royal apparel." That which we are to wear to gain the favour of our Sovereign is other than this. We are to "be clothed with humility". (1Pe_5:5) "He has respect unto the lowly". (Psa_138:6) Of such as the poor in spirit is the kingdom of heaven. (Mat_5:3) Another garment we must have on in our approach to the king is that of faith. Without that it is "impossible to please. (Heb_11:6)
3. What it is he promises. The king of Persia made promise to Esther in very "royal" fashion; he offered her, in word, much more than he had any intention of granting. "It shall be given thee to the hall of the kingdom" (vers. 3, 6). To-day he promises superfluously; tomorrow he may virtually withdraw his word. There is no wisdom, carefulness, certainty about it. God"s promises are righteous, wise, generous.
(1) Righteous, for he gives nothing to those who are deliberately vicious or impenitent, who "regard iniquity in their heart". (Psa_66:18)
(2) Wise, for he gives sufficiency to those who are his servants, and who, as such, ask for their daily bread (Psa_50:15; Pro_30:8 Mt 6)
(3) Generous, for he gives abounding spiritual blessings to those who seek them in Christ Jesus (Luk_11:13; Rom_8:32) Not tremblingly to an earthly throne, like Esther, do we come, but "boldly to the throne of grace" (Heb_4:16; Eph_3:12) to find grace for all our sin and help for all our need. C.
HOMILIES BY W. DINWIDDIE Vers. 1-3.
Self-devotion encouraged.
the third day," when the fast was over, Esther proceeded to visit the king on her mission of deliverance. We notice here
I A PROMISE FAITHFULLY KEPT. Whatever tremblings may have visited her heart, Esther gave no signs of hesitation. Good resolutions often fade before the time of performance arrives. Promises are often forgotten or wilfully broken in the presence of danger.
1. Let us keep truthfully our promises to men. An easy breaking of ourword to others is inconsistent with a good conscience or a Christian spirit. Besides, it destroys confidence, imperils success, and is the parent of much unhappiness. Our word should be as "good as our bond". (Mat_5:37)
2. Let us hold sacred our promises to God. Vows to the Most High shouldnot be lightly made; when made they should be religiously performed. All who confess Christ should strive earnestly and prayerfully to fulfil their engagement to be his. The son in our Lord"s parable who promised to go into his father"s vineyard, but did not go, is a warning against all false or unfulfilled profession (Psa_66:13, Psa_66:14; 1Co_15:58)
3. Let us remember that "God is faithful." His "word endureth for ever."His promise is sure. He is the unchanging One. Read 1Co_1:9; 2Co_1:20; 1Th_5:24; Heb_10:23; Rev_21:5.
II A BEFITTING ATTIRE. Before going to the king Esther put off her sackcloth, and clothed herself in her royal robes. We are struck by the contrast between her conduct now and her conduct when, as a maiden, she was being prepared to make her first appearance before the king. Changed circumstances account for it.
1. Now she was queen. There is a propriety in dress as in all other things. Inattention to bodily attire is no sign of virtue or religion. It may be the mark of
(1) an idle and slovenly spirit,
(2) a want of self-respect,
(3) a vanity which affects the singular,
(4) a desire to show disrespect to others.
Dress in all stations is a visible indication of character. Simplicity is to be studied, but also appropriateness. Women who have the "inward adorning" referred to in 1Pe_3:3, 4 will hardly fail with respect to a suitable "outward adorning.
2. Now she had to consider not herself only, but others. The destiny ofIsrael seemed to rest on this one act of hers. So she pre- pared herself carefully for it. We are not at liberty to be indifferent to our conduct when the happiness or life of other people may be affected by it. Matters of personal taste or feeling may well be sacrificed for the benefit of those who need our help. Even with respect to conscience we should beware of so narrowing it by prejudice as to cripple our freedom in doing good. What to Esther was a little extra care in the arranging of her apparel, when she had resolved to transgress the king"s law, and to risk her own life in her effort to save her people? Some Christians in primitive times could make no concessions to their brethren or to Christian liberty with respect to meats, and drinks, and holy days, and traditional ceremonies; and some now-a-days have the same difficulty. But what are such things compared with the salvation of men? Relatively to the great gospel end, and the spirituality of Christ"s kingdom, all things connected with outward rite and arrangement should be esteemed of small value. The action of God in Christ is presented to us in this same light. (Rom_8:32)
III A Good BEGINNING. It was not a, long way from Esther"s apartments to the king"s throne-room; but there are short journeys even from room to room more trying than the traversing of deserts. We have a most pitiful sympathy with Esther when we see her in the inner court adjoining the hall in which the king sat on his throne royally clad, yet unbidden, and perhaps stared at in silent wonder by the officials; and we are relieved and delighted when we find the king observing her through the door and giving her a sign of welcome. The golden sceptre was held out, and Esther advanced to touch it. Thus the broken law was condoned. The first braving of perilous duty often scatters the fears of anticipation. A happy beginning may not insure a prosperous end, but it stimulates faith and energy, and has, therefore, much influence in shaping things towards the end desired.
IV A RESTORED FAVOUR. The sight of Esther revived in the king"s heart the affection which had been cooled under the influence of the favourite. We must not take the offer of "half of the kingdom" in a literal sense. It was an Eastern phrase which indicated on the part of kings a special favour. So far down as our Lord"s time we find Herod making the same promise to the daughter of Herodias. Esther would quite understand its meaning. It expressed affection, and promised a gracious hearing to any request she had to make. This was the second and best encouragement to the self-devoted servant of Israel.
1. A formal sign may conceal thought or feeling, but in words the heartbetrays itself. An acute hearer will easily detect sincerity or insincerity in the words of a speaker. Even adepts in dissimulation deceive less than they imagine by false and artful words. Our language should e the true and honest reflex of what is in our hearts. Every species of lying is hateful.
2. A misreckoning of our own influence may lead us to misjudge thefeelings of others. A better acquaintance with those whom we think dislike us may show that we have been mistaken. We should be on our guard against harbouring un- grounded prejudices or mistrusts with respect to friends or neighbours. Especially should we avoid misjudging God, or shrinking from his presence when we need help, under mistaken notions and fears as to his character and will.
3. The helps and rewards of duty grow with the faithful discharge of duty.Encouragements rise in the path of the man who faces self-denials and dangers at the call of God or conscience. Every step will disclose new springs of help and hope. Light is sown for the righteous". D. (Psa_97:10, Psa_97:11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 8, 9, 10, 11, 13, 14 Now it came to pass on the third day,…
Est_5:1-14
Now it came to pass on the third day, that Esther put on her royal apparel
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There is nothing stationary
Now it came to pass.
These words call for special notice in a book which strikingly illustrates the providence of God both in regard to nations and individuals. They remind us that there is nothing stationary--that what comes is moving on. Seasons of trial and perplexity would be overwhelming if they had the character of fixedness. It is happily not so. As you have stood gazing on a mountain, bathed in sunlight, you may sometimes have observed a dark shadow creeping along the side of it, as though hastening to accomplish its mission, and quickly gliding away out of sight, leaving the landscape all the more beautiful because of your remembrance of it. So is it with what is painful and sad in providence. Events of this kind have come at intervals, but it was only to pass--not to abide--like the floating of little clouds between us and the sun, and when past, giving to human life, as to nature, a greater richness and variety. Biographies are but commentaries on these familiar words. Indeed, men themselves but come to pass. (T. McEwan.)
Performance must follow resolve
Esther was not one of those who resolve and promise well, but do not perform. (G. Lawson.)
Crisis help
I. We have here an illustration of the fact that when the crisis comes God gives his people grace to meet it. Doubtless Esther looked forward with much trepidation to the moment of her entering in before the king. When the time came she found that the way was clear. This is far from being an uncommon experience with the children of God. That which in the prospect is most formidable turns out to be in the reality most simple. The women at the sepulchre. When God asks us to perform some dangerous duty, we may rely that the way up to the duty will be made open to us, and that strength will be given to us for its discharge. I will make darkness light before them, and crooked things straight. As thy days so shall thy strength be. My grace is sufficient for thee. How often have these promises been made good to Christians in these days. It is a time of extremity; the enemies of truth are bitterly assailing the very citadel of the faith, and now a stand has to be made which shall determine the issue for years. The eyes of all humble Christians are turned to one singularly gifted man; all are saying that, like Esther, he has come to the kingdom for such a time as this. But he is full of anxiety and trepidation. At length he consents to lift the standard and enter on the conflict, and when the time comes he is carried away out of himself, and so sensibly helped by the Spirit of God that he sweeps everything before him on the resistless torrent of his eloquence. Or there is a terrible disease invading the frame; it cannot be cured, and if let alone it will issue in a lingering illness and painful death. There is nothing for it but a critical surgical operation, and yet from that the patient shrinks. At length, however, the consent is given. It is to be performed on a certain day and at a certain hour. The meanwhile is given to prayer, and all the friends and relatives are requested, each in his own closet, to join in the supplication. Then when the hour strikes the diseased one walks with a strength that is not her own into the room, and gives herself into the hands of the surgeons, saying, Living or dying, I am the Lords. The shrinking is gone, the fear is subdued, and there is nothing but a calm heroism, which is the gift of God for the occasion. Or, yet again, a difficult duty is to be performed--a brother to be expostulated with for some serious sin, or to be warned of some insidious danger. But we do not know how he will take it, and the question comes to be whether our effort to save him may not aggravate the danger to which he is exposed. Who will undertake the task? There is one who, of all others, seems to be the fittest; but the very idea of it fills him with anxiety. How shall he proceed? There is nothing for it but prayer; and in the faith that God will answer he goes forward. He finds the way marvellously opened. He has a most satisfactory interview. All his fears are dispelled--he has saved his brother.
II. When the heart is not right with god a little matter will make a great misery. Happiness does not consist in the bearing of others towards us, but in the relation of our own souls to God. A self-centred heart cannot avoid misery. The one thing needful to happiness is a new heart.
III. When a little matter makes a great misery, that is an evidence that the heart is not right with God.
IV. It is a great misfortune when a mans worst counsellors are in his own house. A good wife would have turned his thoughts in another direction. Here, then, is a beacon of warning for all wedded wives. Let them beware of adding fuel to a fire already burning far too strongly in their husbands hearts, as Zeresh did here. When they see those whom they love best going in the way of envy or passion or revenge, let them exert themselves wisely, yet firmly, to alter their determination. And let those husbands who have wives that are wise enough to see when they are going astray, and brave enough to endeavour to keep them from doing that which is wrong, thank God for them as for the richest blessings of their lives. A wife who is merely the echo of her husband, or who, as in the instance before us, only seconds and supports that which she sees he is determined upon, is no helpmeet for any man. (W. M. Taylor, D. D.)
The glory of intercession
I. The bowed form of the suppliant queen. To bend the knees for others is the noblest attitude possible for the children of men. What shall be said of the selfish pietist who prays, Forgive us our trespasses, and gives no heed to the multitudes who lie in darkness and the shadow of death? What shall be said of those Christians who dont believe in missions? When the ship Algona went down and the captain made off with one of the boats, leaving forty-eight passengers to drown, the whole world stood in horror of him. It is far better to sing Rescue the perishing than to make too much of When I can read my title clear. A glorious award awaits those who in self-forgetfulness have adventured all in behalf of their fellow-men.
II. The outstretched sceptre. It means to us that the great King is ever ready to hear intercessory prayer. In the rabbinical legend of Sandalphon an angel is represented as standing at the uttermost gates of heaven, one foot on a ladder of light. He is listening for a mothers appeal, the sob of a burdened heart, the cry God be merciful to him! On hearing these voices of intercession he bears them aloft, and they turn to garlands as he lays them before the feet of God. It stands in the nature of the case that God should be most willing to hear unselfish prayers.
III. The sequel. The Jews were saved and the Feast of Purim instituted in recognition of this deliverance. The world waits to be won by Christian intercession. When General Grant was languishing on his bed of pain, no message of sympathy touched him more than that from an aged quaker: Friend Grant, I am a stranger to thee. I would not intrude upon thy suffering, but I am anxious for thy soul. Trust in Jesus; He will not fail thee. The abundant entrance into heaven is for those who by prayer and its supplementary effort have wrought deliverance for others. At the close of the American Civil War, when Lincoln went down to Richmond, the freedmen loosed the horses from his carriage and dragged it through the streets, shouting, God bless Massa Lincoln! He had broken their chains, and this was a slight expression of their gratitude. In the apportionment of the honours of heaven there is nothing comparable with this, He hath saved a soul from death! (D. J. Burrell, D. D.)
The royalty of faith
I. Royal apparel may cover a sad heart.
II. The royalty of faith sustains in sadness. Faith possesses the true alchemy which can transmute the base metal of sadness into the celestial gold of abiding gladness. The sick saint; the imprisoned martyr; the lonely missionary bereft of wife and child on a foreign shore; the pastor labouring amongst an unresponsive people--all acknowledge the sustaining power of faith.
III. The royaly of faith leads to daring ventures. Abraham was ready to offer up his only-begotten son; Esther was ready to offer up herself. Hers was a Divinely inspired faith, worthy of a place among those celebrated in Hebrews.
IV. The royalty of faith is greater than the royalty of mere circumstantials. The Caesars and the Neros do not now rule--the Pauls and the Peters do. Faith is better and mightier than weapons of war, words of wisdom, or the gilded trappings of earthly royalty.
V. The royalty of faith commands success.
VI. The royalty of faith sways the golden sceptre. (W. Burrows, B. A.)
A conquest by feminine beauty
One of the most stirring passages in history with which I am acquainted tells us how Cleopatra, the exiled Queen of Egypt, won the sympathy of Julius Caesar, the conqueror, until he became the bridegroom and she the bride. Driven from her throne, she sailed away on the Mediterranean Sea in a storm, and when the large ship anchored she put out with one womanly friend in a small boat until she arrived at Alexandria, where was Caesar, the great general. Knowing that she would not be permitted to land or pass the guards on the way to Caesars palace, she laid upon the bottom of the boat some shawls and scarfs and richly dyed upholstery, and then lay down upon them, and her friend wrapped her in them and she was admitted ashore in this wrapping of goods, which was announced as a present for Caesar. This bundle was permitted to pass the guards of the gates of the palace, and was put down at the feet of the Roman general. When the bundle was unrolled there rose before Caesar one whose courage and beauty and brilliancy are the astonishment of the ages. This exiled Queen of Egypt told the story of her sorrows, and he promised her that she should get back her throne in Egypt and take the throne of wifely dominion in his own heart. (T. De Witt Talmage.)
A queen on the vanity of jewellery
Among the treasures most coveted are jewels, but in the Diary of Madame DArblay, whose maiden name was Burney, and who was lady-in-waiting on Queen Charlotte, consort of George III., we read: The queen told ms how well at first she had liked her jewels and ornaments. But how soon, cried she, was that over! Believe me, Miss Burney, it is a pleasure of a week--a fortnight at most. The trouble of putting them on, the care they require, and the fear of losing them, made me in a fortnights time long for my own earlier dress, and wish never to see them more.
Esthers nobleness
The splendour of Esthers career is seen in the fact that she does not succumb to the luxury of her surroundings. The royal harem among the lily-beds of Shushan is like a palace in the land of the lotus-eaters where it is always afternoon, and its inmates in the dreamy indolence are tempted to forget all the obligations and interests beyond the obligations to please the king and their own interests in securing every comfort wealth can lavish upon them. We do not look for a Boadicea in such a hot-house of narcotics. And when we find there a strong, unselfish woman such as Esther conquering almost insuperable temptations to a life of ease, and choosing a course of terrible danger to herself for the sake of her oppressed people, we can echo the admiration of the Jews for their national heroine. (W. F. Adeney, M. A.)
The sight of a face
It is a constant fact in nature that the sight of a face do what nothing else can do in the way of awakening love, touching sympathy, securing trust, evoking help, or, it may be, in the way of provoking and stimulating feelings of a very opposite description. If a purpose be very important and very good, generally it will be better promoted by a personal appearance than by any kind of representation. If I am seeking a good thing, my face ought to be better than the face of another for the getting of it; better, too, than my own letter asking it. If the poor widow had sent letters to the unjust judge, he probably would not have been much discomposed, but by her continual coming she wearied him, and won her quest. When the king saw Esther she obtained favour. (A. Raleigh, D. D.)
And the king held out to Esther the golden sceptre that was in his hand.
God grants requests
Did this haughty monarch hold out the sceptre, and say, What wilt thou, and what is thy request? and shall not God hear His own elect--His chosen spouse--crying to Him day and night? Esther had to go into the presence of a proud imperious man, we to go into the presence of a God of love and condescension. She was not called; we are invited. She went in against the law; we have both precept and promise in our favour--yea, precept upon precept, and promise upon promise. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. She had no friend at court on whom she could rely, and the great favourite was the accuser of her brethren, the mortal foe of her name and race; we, even when we have sinned, and sinned after light and pardon, have an Advocate with the Father, His beloved Son in whom He is well pleased, who also is the propitiation for our sins. Esther was encouraged to ask to the extent of the half of the kingdom of Persia; we are encouraged to ask to the whole of the kingdom of heaven, with a life-rent on earth of all that is needful for us. Ought we not then to come boldly to the throne of grace? (T. McCrie.)
The gifts of the heavenly King
1. Ahasuerus held out the sceptre to his queen, who had never offended him, nor been unfaithful to him; but Jehovah holds out His sceptre to the unfaithful.
2. But the king not only bade the queen to his presence, but made her a bountiful offer. What is thy request? It shall be given thee to the half of my kingdom. This offer he makes three times over. Surely the Lord wrought marvellously herein, and in His goodness to His people, exceeded their largest expectations. God grants a kingdom to His people, and that an everlasting kingdom--their crowns fade not away, their purses wax not old. Their riches cannot be corrupted by moth and rust, and thieves cannot deprive them of their treasures. Their joy no one taketh from them, and their pleasures are those which are at Gods right hand for evermore. Oh! let us approach the heavenly King in the all-powerful name of the one Mediator, and fervently pray for these imperishable blessings. (J. Hughes.)
Confidence in prayer
The Church is the Lambs wife. She has free access to the throne of the King of kings. Oh! how timidly and doubtfully do believers sometimes draw near to Him! It is as though they feared His royal sceptre, forgetting that it is the sceptre of mercy; as though they were apprehensive that He had taken away His love from them, forgetting that having loved His own who were in the world, He loves them unto the end. He has no half-measures--no half-kingdoms to offer. He promises you the kingdom--wholly, willing, unreservedly--and even chides you for having hitherto asked nothing in His name, and encourages you to ask, and ye shall receive, that your joy may be full. King Ahasuerus could not anticipate the request of Esther; after his own carnal heart he thought that it must be some additional temporal good. But our King knows all beforehand, and has provided for, and is ready to bestow upon us all that we can need upon the earth, and all that we can desire to prepare us for heaven. And surely, if we require to be stirred to earnestness and importunity by the presence of a great cause, we all have it in the condition of our own hearts, the souls of others, and the salvation of the world. (T. McEwan.)
The golden sceptre
In reverence, in submission, and for safety, she touched the top of the sceptre, and then all the power of the empire was between her and harm. We cannot assert that this was meant to be a symbolical act; but certainly it does express in a striking way the method and the result of our coming as sinners to God. The golden sceptre of grace is ever in the Kings hand. Never does He cast one wrathful glance upon any who approach unto Him; He is on the throne of grace, that He may be gracious. When we touch the sceptre we yield submission; we are reconciled, accepted, and protected by all the forces of the universe, and by all the perfections of God. (A. Raleigh, D. D.)
Touching the sceptre
I. The sceptre in the hands of Christ. We read that He is head over all things, and more than this, head over all things to the Church. He holds that sceptre for them--for their protection--for their highest and best interests. Christ is on the throne! The steps which lead to that throne ought to assure us what He is, now that He is there. The Cross best explains Christ. His character in all its transparency and purity, its glory and beauty, fitted Him to reign over all. But we want more than a righteous King; more than a true King! Love must be on the throne which is to sway the hearts of men, and herein is love.
II. In all appeals to him we touch that sceptre.
1. When we touch that sceptre, we prove that we believe His Word. It is certain that actions bespeak faith more than words. Do we believe in Christs purposes of mercy? Do we believe that all the vice, misery, wrong, around us, Christ desires to do away with? that it grieves His heart more than it ever can ours? We must believe this in the light of His Incarnation, coming into this world as He did to seek and to save that which was lost. When we touch His sceptre, we proclaim our belief in His mercy, we come to the King as those who know that He is the same Saviour that walked this world, and went about doing good, and preached deliverance to the captives everywhere.
2. When we touch that sceptre, we bespeak its aid; we imply confidence in its power. We manifest cur consciousness that there is a greater power than that of evil: that Jesus must and will reign. It were sad to live were it otherwise. We who know Christ for ourselves, have confidence in His ability to realise the ideal of the Inspired Word, Godliness is profitable for all things: having the promise of the life that now is, and of that which is to come.
3. When we touch that sceptre, we imply our oneness of spirit with Him. Many would like to touch other sceptres, and turn their purposes of success into golden achievements. See how men wait on others. But Christs purposes are moral and spiritual purposes. His kingdom is not meat and drink, but righteousness, peace, and joy in the Holy Ghost; and we say by our touch of His sceptre, Master, we do desire this end; deliver our people from slavery, from the plots of our Hamans, from the desires which would destroy their peace of mind, hinder their happiness, and harm their souls hereafter. Oh! King Jesus, we are one with Thee!
4. When we touch that sceptre, we imply that Christ loves us. We love Him, and He loves us. We know that the fact of His love to us will make our petitions powerful before Him.
III. The sceptre may be touched by the humblest hand. Yes; and it often is. Poor and humble saints, weak and afflicted saints, that can do little else, can pray. Not through door-keepers, and past stately sentinels, do we reach the Royal Pavilion! No! Esther goes straight in to the king. So may we! The privilege of prayer itself is not more wonderful than the freeness of it. The Heavenly Royalty needs no poor pageantry of outward state. You can touch that sceptre. You can come in, and be face to face with the King.
IV. This sceptre is not swayed by us, but touched by us. Esther touched it! And then the king said unto her, What wilt thou, Esther? And thus it is with us. It pleased the king to grant her widest request. But still it was the kings will. And so it is with us. I would ask this question: Who would dare to touch the sceptre, if the touch was to turn to swaying it? Not I! Not you! No; you know enough of life to wish at all events its government taken out of your hands. We touch the sceptre, but we do not take it. No. That moment an awful consciousness would come over us, and we should flee from mountain to city, to be absolved from the responsibility. We might seem to benefit ourselves, but whom might we not harm? We might seem to gain a transitory good, but what beneficent laws of the universe, working for the common good, might we not endanger? It is a comfortable thing to be able to cast all our care upon Christ.
V. In swaying that sceptre Christ can overcome all the designs of our enemies. The danger seemed great to the company of Jews in the Persian empire, but in one brief hour the darkening cloud had disappeared, and Esther had come to the kingdom for such a time as this. (W. M. Statham.)
What wilt thou, queen Esther? and what is thy request?--
Prayer should be definite
To make prayer of any value, there must be definite objects for which to plead. We often ramble in our prayers after this, that, and the other, and we get nothing, because in each we do not really desire anything. We chatter about many subjects, but the soul does not concentrate itself upon any object. Do you not sometimes fall on your knees without thinking beforehand what you mean to ask God for? You do, as a matter of habit, without any motion of your heart. You are like a man who would go to a shop and not know what articles he would procure. He may, perhaps, make a happy purchase when he is there, but certainly it is not a wise plan to adopt. And so the Christian in prayer may afterwards attain to a real desire, and get his end; but how much better would he speed if, having prepared his soul by consideration and self-examination, he came to God for an object at which he was about to arrive, with a real request. Did we ask an audience at her Majestys court, we should not be expected to go into the presence of royalty and then to think of some petition after we came there. Even so with the child of God. He should be able to answer the great question, What is thy petition? and what is thy request? and it shall be done unto thee. Imagine an archer shooting with his bow, and not knowing where the mark is! Would he be likely to have success? Conceive a ship, on a voyage of discovery, putting to sea without the captain having any idea of what he was looking for! Would you expect that he would come back heavily laden either with the discoveries of science or with treasures of gold? In everything else you have a plan. You do not go to work without knowing that there is something that you designed to make; how is it that you go to God without knowing what blessing you design to have? (C. H. Spurgeon.)
Large offers
1. With respect to the largeness of the offer. Even to the half of my kingdom, the king said, will thy request be granted. All things are yours, it is said to believers; and it may well be said, since Jehovah gives Himself to them as their God, and Christ is theirs, and the Spirit dwells in them.
2. But then as Esther was afraid all at once to ask what she most desired, so Gods people are often slow or afraid to avail themselves to the full of their privilege of asking. Many are contented to live from year to year with little more to uphold them than an indistinct hope that they shall reach heaven at last, when, if they would but take home Gods promises in all their freeness and richness, they might be able to rejoice in Him as their portion. But perhaps it may be that as Esther did not feel herself in a condition all at once to close with the kings most liberal offer, so some among us, for other reasons than the feeling that it would be presumptuous, may be exercised in the same way with respect to spiritual privileges. (A. B. Davidson, D. D.)
Directions for prayer
I. There must be method in prayer. What is thy petition? Self-examination is especially beneficial as we are about to approach God. Prayer with too many is too much like the hurried salute given to a passing friend; or it is like the quick march of an army past the royal standard. It is often little better than counting beads strung on a cord; or as one turning a praying wheel. More strength in prayer would be obtained by more method in prayer.
II. There must be assurance in prayer. Not merely the assurance that God is ready to hear prayer, but the assurance that we have found favour in the sight of the King. Esther desired to feel her ground sure here. How shall we know if our heavenly King is favourable to us? By looking to the unspeakable gift. God commendeth His love toward us, in that, while we were yet sinners, Christ died for the ungodly. The gift of Christ implies the gift of all things needful.
III. There may be hesitancy in prayer. Not the hesitancy of doubt, but of deliberation. That is sometimes the truest prayer, when the heart is too full for utterance.
IV. There must be SUBMISSION to the Divine will in prayer. I will do to-morrow as the king hath said. (W. Burrows, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 6, 9, 11, 14 Est_5:1. The third day] must be counted from the…
CRITICAL NOTES.]
Est_5:1. The third day] must be counted from the day of the transaction between the queen and Mordecai; the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day, i.e. from 40 to 45 hours.—Keil. Put on royal apparel] Lit. put on royalty; the expression signifies royal dignity; appeared as became the great occasion. The inner court of the king’s house] This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire.—Whedon’s Com.
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Est_5:2.] The king held out the golden sceptre as a token of his favourable disposition; and Esther drew near and touched the top of the sceptre; probably kissed it, as the Vulgate renders the word.
MAIN HOMILETICS OF THE PARAGRAPH. Est_5:1-2
THE ROYALTY OF FAITH
WATSON says—“True faith is prolifical, it brings forth fruit; faith hath Rachel’s beauty and Leah’s fruitfulness.” Esther’s faith in this instance gave to her more than Rachel’s beauty and Leah’s fruitfulness. It enhanced the claims of her natural beauty. It gave inexpressible sweetness to her sadness. It surrounded her with an irresistible grace. Leah’s fruitfulness was of a natural character; Esther’s fruitfulness was moral. Let us now consider the royalty of Esther’s faith, and may it stimulate us to seek more earnestly to be invested with this royal apparel, and inwardly strengthened with this royal grace.
I. Royal apparel may cover a sad heart. Esther at this time must have had a sad heart; and however tastefully she may have been adorned, the sadness of her heart could not be concealed. We may well suppose that this sadness gave attractive sweetness to her countenance. Sad hearts beat and throb beneath costly robes. We pity the beggar in his rags. We are superficial. The outward affects more than the inward. Oftentimes more pity should be evoked by the sight of those clothed in purple and fine linen. Amid the splendours of royalty the wretchedness of humanity is visible. Shakespeare says, “Uneasy lies the head that wears a crown.” No monarchs have risen up to refute the libel; yea, many kings have borne witness to its truthfulness. In ancient history we read that the sleep went from king Darius; and many kings since then have tossed in sleepless misery on beds of down, amid drapery of purple and of gold. King David cries, “I am poor and needy;” poor in the midst of an abundance of wealth; needy while thousands are ready to supply his wants.
II. The royalty of faith sustains in sadness. Some make too much of Esther’s sadness in the present instance. Sometimes she is represented as fainting. Sad no doubt she was, but her sadness had not a paralyzing effect. Sad no doubt she might well be, considering the importance of the interests at stake and the desperate nature of her venture; but her sadness had not a killing effect upon her nervous system, for we may be well assured that her faith sustained her. The sacred record says nothing about her fainting. That faith which led her to exclaim, “If I perish I perish;” which supported through the long fast, which led her to take wise means for the success of her enterprise, which brought her to face the worst—would not fail her now at this the most important point of her undertaking. We seem to see the royalty of her faith eclipsing far the royalty of her apparel. The latter could not prevent her sadness. The former sustained in her sadness, and made it sweetly beautiful. Gloriously charming it is to see a sustaining faith overcoming and smiling through the sadness of a beautiful woman. The royalty of faith is the only power to sustain in sadness. It is a royal power that possesses the true alchemy which can transmute the base metal of sadness into the celestial gold of abiding gladness. Go to the chamber of the sick saint, and ask what inspires with patience, and even with holy pleasure. Go to the cell where virtue is imprisoned, and ask what enables the prisoner to sing songs of rapture, to see sights of beauty, to feed on heavenly manna, to ascend the Delectable Mountains, to feel the light of heaven around, and to catch the freshly-blowing breezes of Paradise. Go to the missionary in far-off lands, exiled from his home, in loneliness pursuing his weary but heavenly mission, standing bereft of wife and of child on account of the unhealthiness of the country where he labours, and ask what sustains under such trying circumstances. Go to the pastor labouring amongst an unresponsive people, his heart well nigh broken by indifference and in some cases by actual cruelty, and ask what stimulates to heroic perseverance. Go to the martyr chained to the stake; see the faggots piled round about him; already the flames lick and scorch his body; but lo! his face is lighted up as if it had been the face of an angel, and now he sings his own funeral hymn, not a sad dirge, but inspiriting strains; and again inquire whence this wonderful triumph. And all with one consent acknowledge the sustaining power of faith. This is the victory that overcometh the world—even our faith.
III. The royalty of faith leads to daring ventures. We can scarcely either understand or appreciate the daring nature of that venture which was made by Esther. The words are to us often only as so many words—these words “And Esther stood in the inner court of the king’s house, over against the king’s house.” It would be something to brave and to pass the sentinel, and all the court attendants, and present ourselves before our gracious queen. But this would be as nothing to what Esther did, though she was herself a queen. We understand the heroic power of faith in the conduct of the three Hebrew children. We can admire the splendid moral nobility of Daniel, who, in spite of edicts, in spite of threatened lions, holds on to his purpose of prayer to the God of heaven. But let us try to get a correct view of the greatness of Esther’s faith, of the might of her heroism, as she stands “in the inner court of the king’s house,” waiting for the word that may mean life, but might very possibly mean death. She stands dressed in royal apparel, but that royal apparel for aught she knew might be but the splendid yet ghastly preparation for the doom of destruction. If we celebrate the faith of Abraham who was ready to offer up his only-begotten son, shall we have no meed of praise for Esther who was ready to offer up herself? Why Esther’s name does not appear among the list of those worthies whose faith is celebrated in the Hebrews we cannot tell? Perhaps if time had not failed the writer he would have used Esther’s name as an illustration of the power of faith. Certainly we cannot help feeling that Esther’s faith was a Divine inspiration. This, however, we ought surely to learn—that if we make no daring ventures it is because our faith is weak. Faith, like other graces, is increased by exercise. What faith prompts us to do let us at once decide to do. And the more we attempt the more we shall be disposed to attempt.
IV. The royalty of faith is greater than the royalty of mere circumstantials. Here is a contrast—a suppliant woman standing in a helpless attitude, and in an exposed condition. A mighty monarch sitting upon a royal throne in the royal house whose wish is law, and whose word is either life or death. But the suppliant woman masters the mighty monarch. Mere worldly considerations will not satisfactorily account for the victory. We know the power of women over men. We are not unmindful of the great influence which female beauty has wielded over the hearts of kings, over the counsels of courtiers, and over the destinies of nations. It may be said that the weak monarch was captivated and overcome by the charm of Esther’s beauty. But this will not meet our view of the case. We believe that Esther was victorious because she was royal by virtue of her faith in God, Ahasuerus was conquered because he was merely royal in circumstantials. Faith is a royal power; it sits enthroned above the might of sceptred kings; it is mightier than the mightiest of the earth-born. Kings have killed the children of the faith, but their royalty has not been overcome. The royalty of faith has subdued kings, and conquered nations. Who are the men that rule to-day? The men of faith. These are the true kings, not those the world calls kings. The Cæsars and the Neros do not now rule; death has stripped them of the outward show of royalty. The Pauls and the Peters now rule. They rule in spheres where their authority is not acknowledged. They overcame death. It gave them a larger kingdom. It granted a nobler royalty. The men of faith sit on a throne that death cannot shake. They wield a sceptre which death cannot touch with its icy hand. As time advances, and as men become still wiser, the men of faith will rule in still larger measure. Faith is better and mightier than weapons of war, than words of wisdom, than the gilded trappings of earthly royalty.
V. The royalty of faith commands success. Esther obtained favour in the sight of the king, and he held out to her the golden sceptre. What we may call natural faith is essential to success. The man must have faith in himself who is to succeed. The farmer must have faith in the abiding character of nature’s laws if he is to work with perseverance. The seaman must have faith in the safety of his vessel, and in nautical arrangements, if he is to set forth on his voyage with hope. The merchant must have faith in the promises of his fellows if he is to trade with confidence. This natural faith is working all through society. In the moral realm faith is essential; faith is even of more importance. Faith is not the cause of the favour of God, but the means whereby that favour is disclosed to our hearts. The favour of God towards the believer is antecedent to the exercise of faith, but the exercise of that faith it is which reveals to our souls the existence of that favour. Esther’s faith and Esther’s beauty caused her to obtain that favour in the sight of the king which she appeared to have lost. The faith of the sinner discovers the favour of God which is waiting to manifest its goodness, and to bestow its blessings. Faith is the condition, but not the cause, of salvation. “Thy faith hath saved thee,” saith our Lord to the woman who anointed his head with oil, and his feet with ointment, because her faith laid hold of Christ’s forgiving love. That readiness to forgive was there prior to the woman’s exercise of faith; but this faith was the means of finding out the greatness of that love. Faith brought peace. Faith is the condition of salvation. Without faith it is impossible to please God. Faith triumphs over moral difficulties, and obtains success with heaven’s king.
Finally, The royalty of faith sways the golden sceptre. “The king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre.” Esther not only touched, not only kissed the top of the sceptre, but swayed the golden sceptre. The golden sceptre was moved by the hand of Ahasuerus; but Esther’s faith moved the arm that moved the sceptre. Esther’s power was invisible. The unseen is mightier than the seen. Mind triumphs over matter. Moral force conquers brute force. Esther swayed the golden sceptre of material sovereignty and she also swayed the golden sceptre of moral sovereignty. Thus Esther was queen in two spheres. She was enthroned in both the material and the moral realms. Faith sways a golden sceptre that exerts an influence reaching farther than the sovereignty of Ahasuerus. He ruled over an hundred and seven and twenty provinces. A great kingdom, yet only one kingdom. Faith rules in two kingdoms. It has to do for power in time and for peace in eternity. Godliness is profitable unto all things; having promise of the life that now is, and of that which is to come. Godlikeness is the product of living faith. This royal character is not possible without the working of a royal faith. It is then a mighty power. It moves the arm that moves the world. It touches the throne of God with wondrous effect. It makes all heaven listen to the prayers of earth. Faith has an arm stronger than that which tore the gates of Gaza from their fastenings, a sound more powerful than that which overthrew the walls of Jericho, a wisdom superior to that which speaks in the Proverbs of King Solomon, and visions more enrapturing than those which passed before the mind of Ezekiel. Faith sways a golden sceptre which can never be wrested from the grasp. It enables its possessor to ride triumphantly over the boiling waves of trouble, and to pass through the fires unhurt. By the aid of this golden sceptre the man is sovereign over death. He can ask in triumph, “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law.” The glorious answer is given: “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.” This golden sceptre knocks at heaven’s gate; it flies open, and the redeemed spirit passes among the royalties of the eternal world.
SUGGESTIVE COMMENTS ON Est_5:1-2
Of all the virgins presented to Ahasuerus, none was so pleasing as Esther. “Let the maiden which pleaseth the king be queen instead of Vashti.” When that decree was published, what strife, what emulations (may we think) was among the Persian damsels that either were, or thought themselves to be, fair! Every one hopes to be a queen; but so incomparable was the beauty of that Jewess, that she is not only taken into the Persian court, as one of the selected virgins, but hath the most honourable place in the seraglio allotted to her. The other virgins pass their probation unregarded; when Esther’s turn came, though she brought the same face and demeanour that nature had cast upon her, no eye sees her without admiration. The king is so delighted with her beauty, that, contemning all the more vulgar forms, his choice is fully fixed upon her. Our heavenly King is pleased with all our graces; hot zeal and cool patience pleaseth him; cheerful thankfulness and weeping penitence pleaseth him; charity in the height and humility in the dust pleaseth him; but none of them are welcome to him without faith, as nothing can please him without Christ. There is none that dares venture into his presence without faith; she is that Esther to which God holds out the golden sceptre. Adorn thy soul with this grace; “so shall the king greatly desire thy beauty.”—Adams.
The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train,—that her countenance was cheerful and very amiable, but her heart was in anguish,—that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon her, whereupon she grew pale, and fainted, and bowed herself on the head of her maid that went by her; but then God changed the spirit of the king, and, in fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told, that he protected her from the law, and assured her of safety by holding out to her the golden sceptre, which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God, and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life.—Matthew Henry.
The unexpectedness of pleasing objects makes them many times the more acceptable; the beautiful countenance, the graceful demeanour, and goodly presence of Esther have no sooner taken the eyes, than they have ravished the heart, of king Ahasuerus; love hath soon banished all dreadfulness. “And the king held out to Esther the golden sceptre that was in his hand.” Moderate intermission is so far from cooling the affection, that it inflames it. Had Esther been seen every day, perhaps that satiety had abated the height of her welcome; now, three and thirty days’ retiredness hath endeared her more to the surfeited eyes of Ahasuerus. Had not the golden sceptre been held out, where had queen Esther been? The Persian kings affected a stern awfulness to their subjects; it was death to solicit them uncalled. How safe, how easy, how happy a thing it is, to have to do with the King of heaven, who is so pleased with our access that he solicits suitors! who, as he is unweariable with our requests, so he is infinite in his beneficences!
Commonly, when we fear most we speed best; God then most of all magnifies his bounty to us when we have most afflicted ourselves. Over-confident expectations are seldom but disappointed, while humble suspicions go laughing away. It was the benefit and safety of but one piece of the kingdom that Esther comes to sue for; and, behold, Ahasuerus offers her the free power of the half; he, that gave Haman, at the first word, the lives of all his Jewish subjects, is ready to give Esther half his kingdom ere she ask. Now she is no less amazed at the loving munificence of Ahasuerus than she was before afraid of his austerity.—Bishop Hall.
It is likely that she left her attendants without, lest she should draw them into danger; and contented herself (when she went in to the king) with those faithful companions, Faith, Hope, and Charity, who brought her off also with safety.
And the king sat upon his royal throne. Royal indeed, as Athenæus describeth it. It should be our earnest desire to see the King of Glory upon his throne. Austin wished that he might have seen three things:
1. Romam in flore;
2. Paulum in ore;
3. Christum in corpore. Rome in the flourish, Paul in the pulpit, Christ in the flesh. Venerable Bede cometh after, and correcting this last wish, saith, Imo vero Christum in solio sedentem. Let me see Christ upon his throne royal rather.
And the king held out to Esther the golden sceptre. He did not kick her out of his presence, as some Cambyses would have done, neither did he command her to the block, as Henry VIII. did his Anne Bullen upon a mere misprision of disloyalty; neither yet did he cashier her, as he had done Vashti for a less offence; but, by holding out his sceptre shows his gracious respects unto her. This was the Lord’s own work, as was likewise that of old, that Laban should leave Jacob with a kiss. Let a man’s ways please the Lord, and men shall quickly befriend him.—Bishop Hall.
This is truly heroic magnanimity, by which Esther declares as great a faith towards God as love towards his Church. Her trust in him is such that she incurs the peril of her life in obedience to his call. For though all the circumstances of the case threaten her destruction, still she hangs by faith upon the Divine promises. For whom God calls and leads into danger, to him he has also promised preservation and deliverance in those dangers. To Abraham he said, “Get thee out of thy country, and thy father’s house.” This was a call to face danger. But he also added the promise, “I will make of thee a great nation.” It is love alone that exposes itself in behalf of the Church of God, and would rather risk its own life than leave the Church of God in danger.—Brenz.
Esther was not one of those who resolve and promise well, but do not perform. How ready are we, like the disobedient son in the parable, to say, We will go and work in the vineyard, and after all go not! But what excuse shall we have for breaking our promises through the mere power of laziness, when Esther kept her word at the risk of her life? She deserves to be ranked with the noble army of confessors, if not of martyrs. She went in unto the king when a law faced her which declared it to be death for any subject, not excepting the queen, to go in unto the king’s private apartments without his leave.
Nor did she linger in doubt whether she should go in unto the king or not. If she had, new temptations, dangerous to her virtue, might have assaulted her. Her resolution had been already formed, and she makes haste, and delays not to do the commandment of Mordecai, which she considers as a commandment from God. On the third day, she went in unto the king. Her fast did not, it seems, consist of three complete days and nights. In the language of the Jews, “three days and three nights” might mean one whole day and part of two others. Jesus is said to have been “three days and three nights in the heart of the earth,” and yet he is said to have risen “on the third day.”
She observed her fast, and it was no sooner over than she went in unto the king. It was wise in her, when she had finished her supplication, to present her petition to the king. When Hannah prayed in the bitterness of her grief, her heart was eased; she was no more sorrowful. We have reason to think that Esther’s anxieties, too, were banished by her devotion. She had been lifting up her soul to the Lord. She had been, doubtless, remembering her song in the night, and the wonderful works of former times would inspire her with hope of a happy event to her present enterprise. Thus she was able to approach unto the king with all that composure of mind, and cheerfulness, of countenance, which were necessary for the occasion.
She put on her royal apparel when she went in to the king. She cared not for the distinction of her rank, and placed not her delight in the outward adorning of gold, and pearls, and costly array. But it was necessary to lay aside her mourning apparel, and to put on her beautiful garments when she went in to the king. Good wives will endeavour to please their husbands by a decency in dress, as well as other things that may appear little when they are not considered as means to gain an important end. The married women care, and ought to care, how they may please their husbands; and those women do not act as becometh saints, whose dress, or any part of their behaviour, naturally tends to produce disgust. Esther had a peculiar reason for dressing herself with her beautiful garments when she went into the king’s presence. But all women are bound to please their husbands in things lawful and consistent, because the law of Christ binds them to reverence their husbands: and their husbands, if they are not fools, will not desire them to transgress the laws concerning dress, which two apostles have thought it necessary to record for their direction.*
The countenance of Esther at this critical moment was highly interesting to the king, her husband. Grief, anxiety, and pity, painted in her beauteous face, awakened his pity and attracted his love. She found favour in his eyes, and he held out to her the golden sceptre, the sign of grace and pardon, which Esther touched, in thankful acceptance of the offered mercy.
“As a prince,” said God to Jacob, “hast thou power with God; and with men also shalt thou prevail.” Esther had been weeping and making supplication, like her father Jacob, and had prevailed, and saw the face of the king as if it had been the face of God, and her life was preserved; and, what was still better, she had the happy presage of the preservation of the life of all her people, in that favour which was extended to herself. What wonderful favours from men may fervent supplication to God obtain! “If He be for us, who can be against us?”—Lawson.
Delays in matters of importance are to be deeply censured, and the weightier the matter the more censurable is procrastination. Who then can estimate the folly, the egregious folly, of delay in the concerns of a never-ending futurity!—concerns compared with which the weightiest affairs of time are less than nothing! The next thing to delay is total neglect—to putting off to another opportunity, putting off altogether, and delays too frequently thus terminate. When a man is somewhat impressed with his danger as a violator of the Divine law, and a rebel against the Majesty of heaven, but seeks a more convenient season to devote himself to the grand work of salvation, he is as yet in the enemy’s hand; the chain is not broken; he is in danger of wearing off his good impressions, of falling back to his former inconsiderateness, and of increasing the callousness of his heart. It is not always that hesitating between God and the world ends well—it is not always that they who halt between two opinions are led to say, The Lord, he is the God, and after him we will go. Oh, beware of delay.
Fasting, and prayer, and communion with God therein, are the true strength of the soul. They lift it above temporary danger, and fill it with holy fortitude. They are likewise the parents of spiritual activity and diligence. Esther is not the only character whom we find gathering holy boldness for perilous duties (Est_4:16) through earnest supplications. When Jacob was returning from Laban, he prepared to meet his enraged brother, by first imploring the guidance and protection of God. He knew it to be his duty to go forward, and not to return to Mesopotamia, yet he could not go forward but at the peril of his life, and that of his wives and children. He nerved his soul, however, with strength suited to the emergency, by humbling himself before the mercy-seat of his God, and his fathers’ God, and imploring his heavenly interference. He prayed and prospered. Jehoshaphat, surrounded by multitudes of Moabites, Ammonites, and others, sought for courage to meet them at the throne of grace. His eyes were upon God, and his heart was not afraid. He prayed and conquered. He prayed, and God made the battle his own, and triumphed gloriously: he sent forth his wrath, which consumed these uncircumcised hosts as stubble. And how did our Divine Master himself obtain that fortitude, which was needful for the mighty combat which was before him? How did he prepare for the most arduous enterprise that was ever undertaken? In the same way as the pious queen before us. He repaired to the garden of Gethsemane, and poured forth his soul “with strong crying and tears,” and being heard in that he feared, he presented an undaunted face to his enemies, and entered on the conflict with holy earnestness and anxiety. “Rise,” said he to his sleeping disciples, “let us be going, behold, he is at hand,” &c. (Let us meet him: for I have prayed, and my prayers have been heard; I have prayed, and heaven is on my side.) Brethren, we know not what we lose—of what rich blessings we deprive ourselves, by not abounding in prayer. “We will give ourselves continually unto prayer.” Abundant prayer brings joy to the heart, and “the joy of the Lord is our strength.” What dangers should we deem too great to face, were our souls but thus filled with the presence of the Lord!—what services should we deem too arduous and self-denying! “Wait on the Lord, and He shall strengthen thine heart.” “The love of Christ constraineth us to live no longer to ourselves, but,” &c.
The goodness of God, in this case, to his fasting and praying servants, demands our attention. “And it was so when the king saw Esther the queen, standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand.” God, in whose hands are all hearts, on many of which, however, he works to answer his own wise purposes, but not so as to change or sanctify them—God, we say, disposed the king thus courteously to treat the queen. She was not killed (Est_4:11), but kindly invited to approach. The God, who made Esau embrace with fraternal affection him, whom a few hours before he designed to murder, to fall on his neck and kiss him,—made this selfish, capricious, and unreasonable monarch behave thus condescendingly to the queen. “When a man’s ways please the Lord, he” often “makes his enemies to be at peace with him.” “What time I am afraid, I will trust in thee.”
Now, let us take occasion, from this act of Ahasuerus, to consider the conduct of another King—the blessed and only Potentate, to whom be honour and power everlasting. Ahasuerus held out the sceptre to his queen, who had never offended him, nor been unfaithful to him; but Jehovah holds out his sceptre to the unfaithful. How wonderful the language, in Jer_3:1, on this point. “They say, If a man put away his wife, and she go from him, and become another man’s, shall he return to her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord.” “Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever: only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice.”—Hughes.
“Now it came to pass.” These words call for special notice in a book which strikingly illustrates the providence of God both in regard to nations and individuals. They remind us that there is nothing stationary—that what comes is moving on. Seasons of trial and perplexity would be overwhelming if they had the character of fixedness. It is happily not so. As you have stood gazing on a mountain, bathed in sunlight, you may sometimes have observed a dark shadow creeping along the side of it, as though hastening to accomplish its mission, and quickly gliding away out of sight, leaving the landscape all the more beautiful because of your remembrance of it. So is it with what is painful and sad in providence. Events of this kind have come at intervals, but it was only to pass—not to abide—like the floating of little clouds between us and the sun; and when past, giving to human life, as to nature, a great richness and variety. Biographies are but commentaries on these familiar words. Indeed, men themselves but come to pass. “The workmen die, the work goes on.” While the river is moving on, and we are observing the things which fringe its banks, and being differently affected by them, we are ourselves sailing on the surface of the waters, and being swiftly borne along to the great ocean of eternity. “Now it came to pass.”
Three days had been spent by Mordecai and the Jews, Esther and her maids, in fasting and prayer; three days which were, in the experience of all of them, like the gathering up of spiritual strength, and the marshalling of spiritual forces to battle. It was not by carnal weapons that they were to contend against the cruel menace of the world, but by faith, and in dependence on the Lord of Hosts.—McEwan.
We all expect to see any gift we have bestowed upon another applied to its destined use, and the neglect of the gift is regarded by us as equivalent to a contempt of the donor. Now it was in presents of dress, and ornaments connected with it, that the Easterns displayed and still display their munificence; so that Esther, arrayed in her royal robes, going to cast herself upon the king’s favour, just went to him in the way that would most vividly remind him that she was the creature of his bounty, as she had been the object of his love.
We may take an illustration here from our Lord’s parable of the Wedding Garment. There is something in that parable which at first appears inexplicable. The persons who were brought in to the marriage-supper were those whom the king’s servants had gathered together from the highways; and how, it may be asked, could the man be found fault with who had not on a wedding garment? Here, then, lies the solution of the difficulty. Dresses befitting the occasion were furnished to the guests, according to the custom of the time; and he who had not on the proper dress must have supposed that his own clothing was good enough, and must have rejected the offer of a garment suitable, which was made to him by the keeper of the king’s wardrobe. For this contempt, then, he was righteously charged and condemned. And so in the case before us, Esther would have been subject to displeasure, and righteously punishable according to the established law, if, when the king had furnished her with the apparel and decorations suited to her exalted station, she had appeared before him, as he sat upon his throne, in attire more homely. But she had too much wisdom, and too strong a sense of what was becoming and proper, to expose herself to challenge on such a ground; and hence her carefulness to come forth in all the splendour of her queenly dress and ornaments.
And now, with life or death depending on every step, and with a timidity that must have made her look more beautiful than ever, she comes within reach of the king’s glance. He had not seen her for more than thirty days. The sight of her at that moment, and in that place, was altogether unexpected. Without having time for reflection, or for speaking to Haman, who no doubt was beside him, of this strange disregard of the courtly etiquette, his former love was rekindled in his heart by the sight of the beautiful vision. He smiled, and held out to Esther the golden sceptre that was in his hand. She felt that she was safe, and so drew near and touched the top of the sceptre.
Thus far the simple words of the history conduct us; and those who were spectators of this strange scene, would see nothing more in it than a most daring adventure on the part of the queen, with a singular exhibition of good will on the king’s part. But with the help of what is stated in the preceding chapter, we get a clearer light upon the whole scene, and can understand the real meaning of the words: “Esther obtained favour in the king’s sight.” The prayer and fasting of the three previous days had not been without fruit. A Divine influence had been put forth to touch the heart of the king; and, without knowing it himself, by that influence he was led—not only to forgive the queen’s unwarrantable intrusion into his presence, but also, as we shall see, to grant her any request which she might make. Here, then, there is the dawning of the day of deliverance for the Jews.
Now, let us, before going farther, make some practical application of this part of our subject.
1. In the first place, this lesson is obviously to be taken from it, that when we are to engage in any special work or enterprise involving difficulty or danger, the most effectual way to gain the object we have in view is to seek help and direction from on high. No man, indeed, whose heart is really imbued with the fear of God, will fail every day to ask direction and a blessing in the conducting of his ordinary affairs. And this is one circumstance which makes a difference between the pursuits of the mere worldling and those of the Christian, although externally they may seem to be engaged in the very same kind of business.
But when there are momentous interests at stake, when things have to be done out of the ordinary course, then, we say, there ought to be a special application made for Divine assistance and guidance. This is not to supersede the use of such means as prudence and experience may dictate for the accomplishment of the end in view. On the contrary, one of the subjects of prayer in such cases is, that the mind may be enlightened and strengthened so as to lead to the selection of the best means. But then, with all this, the committing of the issue to the appointment of God is the right procedure on the part of all who believe in a Divine providence, and look up to the God of providence as their Father in heaven. Esther, although she fasted and prayed, did not neglect the duty of arraying herself suitably to her station, and as the honour of the king required her to do. But we doubt not, that as she put on her ornaments, and as she went with throbbing heart across the court which separated her apartments from those in which the throne stood, her thoughts were more in heaven than on earth. And from her example we learn, that the spirit in which we should conduct our most important affairs is, that of committing our way to God, while we endeavour not to be awanting in personal activity, and in the employment of such lawful means as seem most likely to promote our purpose.
2. In the second place, we learn from this part of the narrative, that there may be Divine influence at work upon the heart and will even of those who have no personal regard for religion, by which they are unconsciously rendered instrumental in advancing the interests of God’s people and of his cause. As has been already said, we cannot avoid connecting the sacred exercises in which Esther and her friends were engaged, with the turning of the king’s heart toward her. And many other examples of the same kind might be selected from the sacred record. There is the memorable one in the case of Cyrus, when he was moved by the Lord to take compassion on the captive Jews, and to permit all of them who chose, to return to their own land and rebuild the city of Jerusalem. There is another in the case of the same Artaxerxes who showed favour to Esther, to which reference is made in the book of Nehemiah. When this patriotic and pious man was troubled on account of the desolations of Jerusalem, he prayed fervently that the heart of the king might be affected so as to lead him to grant assistance for remedying the evils which were felt by the Jews who had gone to repair the waste places of the holy city. And the king was moved accordingly.
It does not follow from those cases, that the putting forth of Divine influence to incline these heathen monarchs to do what was for the good of God’s people, implied any gracious operation upon their hearts in the way of delivering them from their deadly errors. All that can be inferred is, that God’s creatures, high and low, are as the clay in the hand of the potter. But this conclusion is very manifest, that as the settlement of numberless affairs, in which the interests of God’s people are concerned, rests upon the will of individuals who may not be naturally well disposed towards their cause; this is one direction which their prayers may well take, that God would overrule the heart and will of those enemies, so that the truth may prosper. In this way, in answer to believing and persevering prayer, the words of the Lord may still be, as they often have been, verified, that mountains of difficulty are removed: “The crooked things are made straight, and the rough places plain.”
3. In the third place, from the verses under review, compared with the previous history, we may draw an illustration of some important principles in the economy of grace. I must, however, remind you here of a distinction which requires to be kept in view in all comments upon the Old Testament history, and in the illustration of Scripture generally—a distinction between truths evidently deducible from the historical narrative, and directly bearing upon subjects of belief and practice, which are applicable to all times and circumstances; and reflections suggested by certain portions of the history, but suggested by them, rather than manifestly designed to be taught by them. There has often been a tendency exhibited by interpreters of Scripture to spiritualize all the events recorded in it. And in many cases, it must be acknowledged, this has been so happily done, as to make us feel as if we were refreshed by water from the flinty rock. Yet we must never overlook the difference between truth directly revealed, and truth suggested merely in the way of illustration. Now, with these remarks, the point which I would have you for a moment look at here, as bearing upon the doctrines of grace, is suggested by the contrast between Esther’s first appearance before the king and her appearance now in the manner above described. In the first instance, she sought not the aid of ornament, but appeared in simple attire. And just as she was she gained the king’s heart. But now, when she is about to present an important request to him, a request involving life or death to herself and multitudes besides, she goes arrayed in the dress, and ornaments, and jewels, which were the king’s gifts to her, that he might recognize his own love-tokens, and be moved to show favour again by the remembrance that he had shown favour before.
You will easily perceive the application we make of all this. The sinner at first casts himself upon the mercy of God in Christ, in all his natural worthlessness, feeling that he has nothing to rely upon for acceptance and favour but sovereign grace. And God, in accepting him, is moved solely by his own mercy; for many others, who are more highly gifted, and who have many qualities that might seem to give them a preference according to human judgment, are passed by. Our heavenly King has no respect of persons, so far as birth and the external circumstances and condition of men are concerned; but, at the same time, his love is bestowed sovereignly. “He has mercy upon whom he will have mercy.” But when his believing people go to him in their difficulties and troubles to implore his aid, then he recognizes in them, amid all their deficiencies, something of his own comeliness which has been put upon them. They may be labouring under fears and doubts almost as depressing as those by which they were weighed down when they first threw themselves at his feet imploring mercy to pardon. But they stand now in a different relation to him. He has been gracious toward them, and in their distress, although it may be the distress which is the result of conscious backsliding, he perceives his own marks, or, as the Scripture expresses it, “The spots of his own children,” upon them, and as his own, he welcomes them, and graciously answers their requests.—Davidson.
ILLUSTRATIONS TO CHAPTER 5
Est_5:1-2. Workmen in the tunnel. Not many years since a number of workmen were engaged in constructing a railway tunnel. In the midst of their work there was a sudden fall of earth, which completely closed the entrance, and shut them up from the outer world. Their comrades outside, as soon as they discovered what had happened, began digging through the mass of earth. It was many hours before the task was accomplished. They found them quietly pursuing their labour inside the tunnel. Their work had never been interrupted. They had eaten their dinner, and gone on digging and boring. They knew, they said, that their fellow-workmen would rescue them; and so they went on with their labour. Transfer their state of mind to the Christian in his perplexities, and we see exactly what practical faith is. Faith teaches the believer, in the midst of the severest difficulty, not to set about forcing a way out of his trouble, but just to ply his pickaxe and spade in the work which is straight before him, leaving it to the Father above to make a way of escape for him. In the right manner, and at the right moment, the help comes, and the Christian goes on his way more rejoicing.—Hooper.
Est_5:1-2. The spider’s web. See the spider casting out her film to the gale; she feels persuaded that somewhere or other it will adhere, and form the commencement of her web. She commits the slender filament to the breeze, believing that there is a place provided for it to fix itself. In this fashion should we believingly cast forth our endeavours in this life, confident that God will find a place for us. He who bids us pray and work will aid our efforts, and guide us in his Providence in a right way. Sit not still in despair, O son of toil, but again cast out the floating thread of hopeful endeavour, and the mind of love will bear it to its resting-place!—Spurgeon.
Est_5:1-2. Christopher Columbus. Christopher Columbus, if we have a right understanding of his character, was a man of a self-controlled and quiet spirit. The foundation of this subdued and immovable calmness of spirit, which supported him under immense labours, deprivations, and sufferings, was faith, undoubtedly. And it is very possible that it was, to a considerable degree at least, natural faith. That is to say, he had faith in his mathematical and geographical deductions; he had faith in his personal skill as a navigator; he had faith in his own personal influence over minds of less power; he had faith in his integrity of purpose. He felt, therefore, that he stood on a strong foundation; and this inward conviction, strengthened perhaps in some degree by religious sentiments, imparted, both inwardly and outwardly, that self-possessed and delightful calmness of spirit and manner which is one of the surest indices of true greatness.—Upham.
Dr. Livingstone’s tonic.—This certainly served the great traveller well in the long contest with obstacles of every kind. His work was consecrated to God, and the consciousness that he was faithfully serving him gave strength in the midst of weakness, and saved him from despair. One month before his death he wrote: “Nothing earthly will make me give up my work in despair. I encourage myself in the Lord my God, and go forward.” It was this spirit that sustained him from the first. He might be prostrated again and again by bodily illness, but nothing could make him an invalid Christian, even for a day.
Singing in prison.—On one occasion some of the converts were apprehended, and unjustly put in prison. One of the party was the native preacher. They were kept in prison several days. The Sabbath came round, and though shut up, like Paul and Silas, they determined to worship God in the jail. They sang aloud the praises of God. Their keepers came to forbid and scold them; the native preacher then began to preach to them. At length the chief officer of the Zemindhar was obliged to set them at liberty, saying, “What can we do with these people? If we imprison them they sing; if we scold them, they preach and argue.”
When Madame Guyon was imprisoned in the Castle of Vincennes, in 1695, she not only sang, but wrote songs of praise unto her God.
Est_5:1-2. Martyrs’ heroism. When the executioner went behind Jerome of Prague to set fire to the pile, “Come here,” said the martyr, “and kindle it before my eyes; for if I dreaded such a sight, I should never have come to this place when I had a free opportunity to escape.” The fire was kindled, and he then sang a hymn, which was soon finished by the encircling flames. Algerius, an Italian martyr, thus wrote from his prison, a little before his death: “Who would believe that in this dungeon I should find a paradise so pleasant?—in a place of sorrow and death, tranquillity, and hope, and life; where others weep, I rejoice.” Wishart, when in the fire which removed him from the world, exclaimed: “The flame doth torment my body, but no whit abates my spirits.”—New Cyclopædia of Anecdote.
Est_5:1-2. Faith the soul’s venture. Faith is nothing else but the soul’s venture. It ventures to Christ, in opposition to all legal terrors; it ventures on Christ, in opposition to our guiltiness; it ventures for Christ, in opposition to all difficulties and discouragements.—W. Bridge.
Est_5:2. A bold petitioner. The Romans had a law that no person should approach the emperor’s tent in the night, upon pain of death; but it once happened that a soldier was found in that situation, with a petition in his hand, waiting for an opportunity of presenting it. He was apprehended, and going to be immediately executed; but the emperor, having overheard the matter in his pavilion, cried aloud, saying, “If the petition be for himself, let him die; if for another, spare his life.” Upon inquiry, it was found that the generous soldier prayed for the lives of his two comrades who had been taken asleep on the watch. The emperor nobly forgave them all.—Biblical Museum.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v1 Est 4:10 - Est 4:17; Est 5:1 - Est…
Esther
ESTHER’S VENTURE
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Est 4:10 - Est 4:17; Est 5:1 - Est 5:3.
Patriotism is more evident than religion in the Book of Esther. To turn to it after the fervours of prophets and the continual recognition of God in history which marks the other historical books, is like coming down from heaven to earth, as Ewald says. But that difference in tone probably accurately represents the difference between the saints and heroes of an earlier age and the Jews in Persia, in whom national feeling was stronger than devotion. The picture of their characteristics deducible from this Book shows many of the traits which have marked them ever since,-accommodating flexibility, strangely united with unbending tenacity; a capacity for securing the favour of influential people, and willingness to stretch conscience in securing it; reticence and diplomacy; and, beneath all, unquenchable devotion to Israel, which burns alike in the politic Mordecai and the lovely Esther.
There is not much audible religion in either, but in this lesson Mordecai impressively enforces his assurance that Israel cannot perish, and his belief in Providence setting people in their places for great unselfish ends; and Esther is ready to die, if need be, in trying to save her people, and thinks that fasting and prayer will help her in her daring attempt. These two cousins, unlike in so much, were alike in their devotion to Israel; and though they said little about their religion, they acted it, which is better.
It is very like Jews that the relationship between Mordecai and Esther should have been kept dark. Nobody but one or two trusted servants knew that the porter was the queen’s cousin, and probably her Jewish birth was also unknown. Secrecy is, no doubt, the armour of oppressed nations; but it is peculiarly agreeable to the descendants of Jacob, who was a master of the art. There must have been wonderful self-command on both sides to keep such a secret, and true affection, to preserve intercourse through apparent indifference.
Our passage begins in the middle of Esther’s conversation with the confidential go-between, who told her of the insane decree for the destruction of the Jews, and of Mordecai’s request that she should appeal to the king. She reminds him of what he knew well enough, the law that unsummoned intruders into the presence are liable to death; and adds what, of course, he did not know, that she had not been summoned for a month. We need not dwell on this ridiculously arrogant law, but may remark that the substantial accuracy of the statement is confirmed by classical and other authors, and may pause for a moment to note the glimpse given here of the delirium of self-importance in which these Persian kings lived, and to see in it no small cause of their vices and disasters. What chance of knowing facts or of living a wholesome life had a man shut off thus from all but lickspittles and slaves? No wonder that the victims of such dignity beat the sea with rods, when it was rude enough to wreck their ships! No wonder that they wallowed in sensuality, and lost pith and manhood! No wonder that Greece crushed their unwieldy armies and fleets!
And what a glimpse into their heart-emptiness and degradation of sacred ties is given in the fact that Esther the queen had not seen Ahasuerus for a month, though living in the same palace, and his favourite wife! No doubt, the experiences of exile had something to do in later ages with the decided preference of the Jew for monogamy.
But, passing from this, we need only observe how clearly Esther sees and how calmly she tells Mordecai the tremendous risk which following his counsel would bring. Note that she does not refuse. She simply puts the case plainly, as if she invited further communication. ‘This is how things stand. Do you still wish me to run the risk?’ That is poor courage which has to shut its eyes in order to keep itself up to the mark. Unfortunately, the temperament which clearly sees dangers and that which dares them are not often found together in due proportion, and so men are over-rash and over-cautious. This young queen with her clear eyes saw, and with her brave heart was ready to face, peril to her life. Unless we fully realise difficulties and dangers beforehand, our enthusiasm for great causes will ooze out at our fingers’ ends at the first rude assault of these. So let us count the cost before we take up arms, and let us take up arms after we have counted the cost. Cautious courage, courageous caution, are good guides. Either alone is a bad one.
Mordecai’s grand message is a condensed statement of the great reasons which always exist for self-sacrificing efforts for others’ good. His words are none the less saturated with devout thought because they do not name God. This porter at the palace gate had not the tongue of a psalmist or of a prophet. He was a plain man, not uninfluenced by his pagan surroundings, and perhaps he was careful to adapt his message to the lips of the Gentile messenger, and therefore did not more definitely use the sacred name.
It is very striking that Mordecai makes no attempt to minimise Esther’s peril in doing as he wished. He knew that she would take her life in her hand, and he expects her to be willing to do it, as he would have been willing. It is grand when love exhorts loved ones to a course which may bring death to them, and lifelong loneliness and quenched hopes to it. Think of Mordecai’s years of care over and pride in his fair young cousin, and how many joys and soaring visions would perish with her, and then estimate the heroic self-sacrifice he exercised in urging her to her course.
His first appeal is on the lowest ground. Pure selfishness should send her to the king; for, if she did not go, she would not escape the common ruin. So, on the one hand, she had to face certain destruction; and, on the other, there were possible success and escape. It may seem unlikely that the general massacre should include the favourite queen, and especially as her nationality was apparently a secret. But when a mob has once tasted blood, its appetite is great and its scent keen, and there are always informers at hand to point to hidden victims. The argument holds in reference to many forms of conflict with national and social evils. If Christian people allow vice and godlessness to riot unchecked, they will not escape the contagion, in some form or other. How many good men’s sons have been swept away by the immoralities of great cities! How few families there are in which there is not ‘one dead,’ the victim of drink and dissipation! How the godliness of the Church is cooled down by the low temperature around! At the very lowest, self-preservation should enlist all good men in a sacred war against the sins which are slaying their countrymen. If smallpox breaks out in the slums, it will come uptown into the grand houses, and the outcasts will prove that they are the rich man’s brethren by infecting him, and perhaps killing him.
Mordecai goes back to the same argument in the later part of his answer, when he foretells the destruction of Esther and her father’s house. There he puts it, however, in a rather different light. The destruction is not now, as before, her participation in the common tragedy, but her exceptional ruin while Israel is preserved. The unfaithful one, who could have intervened to save, and did not, will have a special infliction of punishment. That is true in many applications. Certainly, neglect to do what we can do for others does always bring some penalty on the slothful coward; and there is no more short-sighted policy than that which shirks plain duties of beneficence from regard to self.
But higher considerations than selfish ones are appealed to. Mordecai is sure that deliverance will come. He does not know whence, but come it will. How did he arrive at that serene confidence? Certainly because he trusted God’s ancient promises, and believed in the indestructibility of the nation which a divine hand protected. How does such a confidence agree with fear of ‘destruction’? The two parts of Mordecai’s message sound contradictory; but he might well dread the threatened catastrophe, and yet be sure that through any disaster Israel as a nation would pass, cast down, no doubt, but not destroyed.
How did it agree with his earnestness in trying to secure Esther’s help? If he was certain of the issue, why should he have troubled her or himself? Just for the same reason that the discernment of God’s purposes and absolute reliance on these stimulate, and do not paralyse, devout activity in helping to carry them out. If we are sure that a given course, however full of peril and inconvenience, is in the line of God’s purposes, that is a reason for strenuous effort to carry it out. Since some men are to be honoured to be His instruments, shall not we be willing to offer ourselves? There is a holy and noble ambition which covets the dignity of being used by Him. They who believe that their work helps forward what is dear to God’s heart may well do with their might what they find to do, and not be too careful to keep on the safe side in doing it. The honour is more than the danger. ‘Here am I; take me,’ should be the Christian feeling about all such work.
The last argument in this noble summary of motives for self-sacrifice for others’ good is the thought of God’s purpose in giving Esther her position. It carries large truth applicable to us all. The source of all endowments of position, possessions, or capacities, is God. His purpose in them all goes far beyond the happiness of the receiver. Dignities and gifts of every sort are ours for use in carrying out His great designs of good to our fellows. Esther was made queen, not that she might live in luxury and be the plaything of a king, but that she might serve Israel. Power is duty. Responsibility is measured by capacity. Obligation attends advantages. Gifts are burdens. All men are stewards, and God gives His servants their ‘talents,’ not for selfish squandering or hoarding, but to trade with, and to pay the profits to Him. This penetrating insight into the source and intention of all which we have, carries a solemn lesson for us all.
The fair young heroine’s soul rose to the occasion, and responded with a swift determination to her older cousin’s lofty words. Her pathetic request for the prayers of the people for whose sake she was facing death was surely more than superstition. Little as she says about her faith in God, it obviously underlay her courage. A soul that dares death in obedience to His will and in dependence on His aid, demonstrates its godliness more forcibly in silence than by many professions.
‘If I perish, I perish!’ Think of the fair, soft lips set to utter that grand surrender, and of all the flowery and silken cords which bound the young heart to life, so bright and desirable as was assured to her. Note the resolute calmness, the Spartan brevity, the clear sight of the possible fatal issue, the absolute submission. No higher strain has ever come from human lips. This womanly soul was of the same stock as a Miriam, a Deborah, Jephthah’s daughter; and the same fire burned in her,-utter devotion to Israel because entire consecration to Israel’s God. Religion and patriotism were to her inseparable. What was her individual life compared with her people’s weal and her God’s will? She was ready without a murmur to lay her young radiant life down. Such ecstasy of willing self-sacrifice raises its subject above all fears and dissolves all hindrances. It may be wrought out in uneventful details of our small lives, and may illuminate these as truly as it sheds imperishable lustre over the lovely figure standing in the palace court, and waiting for life or death at the will of a sensual tyrant.
The scene there need not detain us. We can fancy Esther’s beating heart putting fire in her cheek, and her subdued excitement making her beauty more splendid as she stood. What a contrast between her and the arrogant king on his throne! He was a voluptuary, ruined morally by unchecked licence,-a monster, as he could hardly help being, of lust, self will, and caprice. She was at that moment an incarnation of self-sacrifice and pure enthusiasm. The blind world thought that he was the greater; but how ludicrous his condescension, how vulgar his pomp, how coarse his kindness, how gross his prodigal promises by the side of the heroine of faith, whose life he held in his capricious hand!
How amazed the king would have been if he had been told that one of his chief titles to be remembered would be that moment’s interview! Ahasuerus is the type of swollen self-indulgence, which always degrades and coarsens; Esther is the type of self-sacrifice which as uniformly refines, elevates, and arrays with new beauty and power. If we would reach the highest nobleness possible to us, we must stand with Esther at the gate, and not envy or imitate Ahasuerus on his gaudy throne. ‘He that loveth his life shall lose it; and he that loseth his life for My sake and the gospel’ s, the same shall find it.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Esther's Petition to the King
Esther's Petition to the King
An account of how Esther, being favourably received by the king, invited him, together with Haman, to a banquet whereat she promised to make known her petition, and how Haman prepared for the execution of Mordecai.
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1. On the third day] This indicates that the fast of Est_4:16 is not to be regarded as extending over three whole days.
6. The banquet of wine] This presumably followed the dinner. Herodotus states that the Persians, though moderate at their meals, were much addicted to wine.
8. I will do.. hath said] i.e. to make known to him her request. Esther hoped that by preparing a second banquet for the king before presenting her petition, she would render him more disposed to grant it.
9. In the king's gate] Since his hopes had been raised by Esther's undertaking to supplicate the king, he had laid aside his garb of mourning (Est_4:2), and resumed his previous station (Est_2:21).
11. The multitude of his children] A Jew regarded a large family as a blessing (Gen_30:20), and, according to Herodotus, a Persian's strongest motive for pride, next to his personal bravery, was the number of his children. Haman had ten sons (Est_9:10).
14. A gallows] lit. 'a tree' (or 'stake').
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. Esther before the king and her request (Est…
ESTHER AND THE KING AND HAMAN’S DELUSION
CHAPTER 5
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1. Esther before the king and her request (Est 5:1-8)
2. Haman’s delusion (Est 5:9-14)
Est 5:1-8. On the third day Esther put on her royal apparel, a significant day in Scripture as we point out in the typical application of this chapter. The days of fasting and agony were passed and she is seen no longer attired in sackcloth but in royal garments. It is of great interest that Rabbinical exposition (Midrash) gives a tradition that in her great anxiety and anguish of soul she uttered the opening sentence of Psalm 22, “My God, my God, why hast Thou forsaken me?” She made use of the very words which the most ancient Jewish exponents understood as referring to the Messiah and which came from the lips of our Lord when He bore our sins in His body on the tree.
Clothed in her majestic robes, probably wearing the crown the king had placed upon her head, she entered in and stood in the inner court, which was the entrance gate to the pillared hall at the opposite end of which the king sat on his throne. The king saw her and she obtained favour--grace--in his sight.
And the king held out the golden sceptre which was in his hand. So Esther drew near, and touched the top of the sceptre. The beautiful typical meaning of this the reader will find at the close of this chapter. The royal sceptre, the emblem of royal power is extended towards her, the sign of the king’s favour, and she touched the sceptre. (The Latin translation--the Vulgate--translates “she kissed the sceptre.”) In touching the sceptre she expressed her need of it. She touched the royal sceptre of power and authority--because from this she seeks and expects deliverance. And it was the touch of faith. And so at once the king recognizing her action and what was behind it said, “What wilt thou, Queen Esther? And what is thy request? It will be given thee even to the half of the kingdom.” instead of asking for a big gift she requests that the king and Haman be present at a banquet she had prepared. The initials in the Hebrew of the sentence “Let the king and Haman come” spell the word Yahweh, which is Jehovah. This the rabbis used to prove that the name of God is mentioned in this book. While this is merely fanciful, we know that Jehovah is revealed in the manifestation of His power in behalf of His people. It must have mystified the king that such a request came from Esther. But she made the petition for she wanted Haman to be present when she uncovered the plot to the king. And the king urged haste upon Haman. He was hurrying to his doom. At the banquet he repeated his question to find out what her petition was. It was customary among oriental kings that petitions were offered and then easily granted at banquets. He repeats his offer also that even if it is the half of the kingdom, it is to be performed. This benevolence of the king proved to the queen his affection for her and hence the success of her great mission. She still holds back her petition. She invites to another banquet on the next day when she promises to make known her petition. In this she exhibited great wisdom. She made the king curious and expectant.
Est 5:9-14. Haman’s pride produces delusion. He congratulates himself over the honour the Queen has done him. It was a day of joy and gladness of heart. And how he was moved with indignation when he beholds again Mordecai standing up and not doing him the honour which in his delusion he thinks is now more due him than before. Why did he not kill him at once? According to Persian law one who sat at the king’s gate put himself under the protection of the king. As long as he was there he was safe. Now this being the case, if Haman had killed Mordecai, his enemies would have reported the matter to the king that he had murdered one who had placed himself under the protecting wings of the king, who had appealed for protection. Haman knew the possible consequences. Therefore he fetched his friends and his wife Zeresh. He gives a review of his riches and his honors including the latest of being invited by the queen. Then he tells of his vexation. “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.” Then comes from his friends and his wife the advice. The suggested gallows are made to hang Mordecai and Haman waits, perhaps impatiently, for the morrow when he would go in merrily to the king and request the execution of the Jew. In his delusion and pride he did not know that he built the gallows for himself.
Typical Application
This chapter is especially rich in its symbolical, typical and dispensational meaning. It was on the third day that Esther came forth to enter into the presence of the king. The third day throughout Scripture is the day of resurrection and life, the day of blessing and glory. On the third day in the first chapter of Genesis the submerged earth came out of the waters and brought forth its beautiful vegetation. This speaks of resurrection and it is the first time this type is found in the Word of God. Many times after that the third day in the history of Israel is mentioned, as well as the third time, and each time it carries with it the same lesson. (See 2Ki 20:5; Jonah and his experiences, etc.) All these passages are blessed types of Him who was raised on the third day after He finished the work the Father gave Him to do. And so is Esther a type. She passed typically through a death experience in her fasting, with deep anguish of soul. “If I perish, I perish,” she had said; ready to sacrifice herself. When she stands in her royal garments before the king on the third day with her death experience behind she reminds us of Him who left the grave behind and is now garbed in resurrection glory. The golden sceptre tells of divine righteousness, power and grace. That sceptre is extended to all who come to God in that blessed and worthy Name. We can come with boldness to the throne of grace, obtaining mercy and finding grace to help in time of need. And there are other gospel applications which we can make. Esther’s entering in to the king was not according to law. Law excluded her from the presence of the king. So we are excluded from being in God’s presence, because we are sinners. But love has made a way through the Beloved One in whom we are accepted. And the banquet which Esther made for the king was for more than giving refreshment to him who loved her, as we can refresh Him also. It was a banquet to expose the enemy, to stop his accusation and take his power away from him. And all this is graciously accomplished in a spiritual way through the cross and the resurrection of Christ.
If we look upon Esther as a type of the Jewish remnant we see in her fasting and agony the tribulation through which this remnant passeth. But there comes a third day. This prophecy declares. “After two days will He revive us; on the third day He will raise us up, and we shall live before Him” (Hos 6:1). The third day will surely come when Israel will rise out of the dust and when the golden sceptre will be extended to His earthly people.
In Haman we see the arrogant pride of the enemy of God and the final enemy of the Jewish people. “Pride goeth before destruction, and a haughty spirit before a fall” (Pro 16:18), was true of Haman, it is true of all who walk in pride and will finally be exemplified in the total defeat of him, who exalteth himself above all that is called God.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9 Esther’s Invitation To The King
Esther’s Invitation To The King
v. 1. Now, it came to pass on the third day, namely, after her interview with Mordecai, when she charged that a fast be made in her behalf, Est 4:15-17, that Esther put on her royal apparel, in order the more readily to gain the king’s good will, and stood, took her position, remained standing, in the inner court of the king’s house, over against the king’s house, before the large door which led to the throne-room, through whose opening the king could see every one who approached. And the king sat upon his royal throne in the royal house, over against the gate of the house, in a direct line with the doorway, a position which had various advantages.
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v. 2. And it was so, when the king saw Esther, the queen, standing in the court, the raised seat which he occupied enabling him to see over the heads of his attendants, that she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand, the slender rod which was the symbol of kingly authority and the holding out of which signified the gracious acceptance of the petitioner, Est 4:11. So Esther drew near and touched the top of the scepter, probably also kissing it, as tradition has it, in acknowledging the favor of the king and in expression of her submission to his royal authority.
v. 3. Then said the king unto her, What wilt thou, Queen Esther? The Hebrew words are rendered more exactly by the phrase, What is the matter, Esther, the queen? And what is thy request? It shall be even given thee to the half of the kingdom. Far from having become indifferent toward her, his regard for her had rather been stimulated anew by her appearance, so that he was ready to show himself most liberal toward her.
v. 4. And Esther, whose shrewd caution warned her not to presume upon the first impression made upon the king, answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. Here again the consideration which Esther seemed to show for the king’s favorite served to strengthen his regard for her and to increase his anxiety to serve her.
v. 5. Then the king said, making Esther’s petition a command addressed to Haman, Cause Haman to make haste that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared, being her guests in her own private apartments.
v. 6. And the king, feeling that there was something very important that Esther wished to discuss with him and request of him, said unto Esther at the banquet of wine, when they had reached that part of the feast where drinking was the chief thing, and when their hearts were merry, What is thy petition? And it shall be granted thee. And what is thy request? Even to the half of the kingdom it shall be performed, thus reasserting the promise given in the morning.
v. 7. Then answered Esther and said, My petition and my request is:
v. 8. If I have found favor in the sight of the king, and if it please the king to grant my petition and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do tomorrow as the king hath said, state the request weighing upon her mind. It was either that Esther lacked courage at the crucial moment, or that she did not feel quite sure enough of her position on the first day. The fact that one bravely confesses his position and conviction does not exclude the application of prudence. It is the matter of wisdom to ascertain in what frame of mind our neighbor may be, lest unfavorable circumstances prevent the proper effect of our confession.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 12, 14 facing the entrance to the house
facing the entrance to the house
"across the room from the entrance of the house" or "looking toward the entrance to the house"
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she received approval in his eyes
The word "eyes" refers to his sight and is a metaphor for his evaluation of her. This can be stated in active form. AT: "he was pleased with her" or "he approved of her" (See: Metaphor and Active or Passive)
He held out to her the golden scepter in his hand
He did this to show that he he was pleased with her.
touched the tip of the scepter
She probably did this to to show that she respected his authority and was thankful for his kindness to her.
translationWords
Esther
royal
king
throne
scepter
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 8, 9, 14 5:2 he welcomed her and held out the gold…
5:2 he welcomed her and held out the gold scepter to her: She was not killed for entering the king’s presence without an invitation (4:11, 16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.