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.”
Parallel Translations
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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.”
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And 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 to the half of the kingdom it shall be performed.
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And the king said unto Esther at the banquet of wine: 'Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.'
Cross-references (3)
Passages linked to Esther 5:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Esther 7:2 The king said again to Esther on the second day at the banquet of wine, “What is your petition, queen Esther? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.”
- Esther 5:3 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 9:12 The king said to Esther the queen, “The Jews have slain and destroyed five hundred men in the citadel of Susa, including the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now what is your petition? It shall be granted you. What is your further request? It shall be done.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Because they used to drink excessively in their banquets,…
Because they used to drink excessively in their banquets, they called the banquet by the name of that which was most in use or esteemed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Est 5:6 And the king said unto Esther at…
Est 5:6 And 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 to the half of the kingdom it shall be performed.
Ver. 6. And the king said unto Esther at the banquet of wine] Which seemeth to have been after the other banquet of dainties and sweetmeats, during which they drank water. Only the king had aurum potabile, a golden water prepared, which he and his eldest son alone might drink; and none else might taste of it on pain of death, των δε αλλων εαν τις πιη θανατον η ζημια (Athenaeus). At this latter banquet they drank wine freely one to another; and, inter poculorum laetitiam, as Josephus hath it, Eν τω πατω, Inter pocula, when his heart was now merry within him, after he had drunk wine abundantly, as the Latin hath it, the king said unto Esther,
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What is thy petition? to the half of the kingdom] The promise the king reneweth, as supposing that Esther durst not propose her request because of the greatness of the matter; and assuring her that she should have it, though never so great. And saith not the God of heaven as much to his servants and suppliants? Isa 45:11 Jer 33:3. Why, then, stand they off in a sinful shamefacedness, and improve not to the utmost this divine indulgence, this precious privilege? why say they not with Luther (who well understood the latitude of this royal charter), Fiat mea voluntas, Let my will be done: my will, I say, because the same with thine, Lord? why do they not grow upon God, and work upon his promise (which is so exceeding broad, Psa 119:96), as David did? 1Ch 17:23-25; he goes over it again, and yet still encroacheth, 1Ch 17:26; he presseth and oppresseth it, till he hath expressed the sweetness out of it, and so we have all good leave to do, Isa 66:11, even to suck and be satisfied by those full-strutting breasts of divine consolation. But what mean those foul great babies, the Papists, to pray the Virgin Mary to exhibit unto them the breasts of her grace? &c. And what frontless blasphemers are they to say, that God the Father hath shared his kingdom with her; keeping his justice to himself, and giving his mercy to her to dispose of? And this, say they, that they may not seem to be mad without reason, was prefigured by Ahasuerus’s saying to Esther, I will grant thy request to the half of my kingdom.
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 At the banquet of wine; either,
At the banquet of wine; either,
1. At the latter end of the feast, when they used to drink wine more freely, whereas in the former part most of their drink was water. Or,
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2. At her banquet; which is so called, because it consisted not of meals, which probably the king had plentifully eaten before at his own table, but of fruits and wines; which banquets were very frequent among the Persians.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the king said unto Esther at the banquet…
And the king said unto Esther at the banquet of wine,.... For such it seems the banquet was she prepared; it was not properly a meal, neither dinner nor supper, but a drinking bout; or, however, it was at that part of the banquet in which wine was drank that the king accosted Esther, when he began to be cheerful with it. The Persians at their meals had two courses: the first consisted of meats, &c. at which they drank water, the other of fruits, when they drank wine; Aelianus (i) says, the Persians, after they are filled with food, indulge themselves in drinking wine:
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; by which it appears he retained the same affection for Esther, and the same disposition to show her kindness. See Est 5:3.
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(i) Var. Hist. l. 12. c. 1.
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 Of wine - So called, because it consisted not…
Of wine - So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. The banquet of wine] At that part…
Verse 6. The banquet of wine] At that part of the banquet when the wine was introduced.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Est 5:6. The banquet of wine — So called,…
Est 5:6. The banquet of wine — So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians, after they had done eating; for they did not drink wine, but water, with their victuals.
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 The banquet of wine - After the meats were…
The banquet of wine - After the meats were removed, it was customary in Persia to continue the banquet for a considerable time with fruits and wine. During this part of the feast, the king renewed his offer.
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 Wine. The Persians did not drink till the end…
Wine. The Persians did not drink till the end of the feast, (as the Turks are said to do at present. Tavernier) when they fall upon wine without any moderation. (Ælian, Hist. xii. 1.)
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).
Daniel D. Whedon 1874 · Public Domain 6. At the banquet of wine — This probably…
6. At the banquet of wine — This probably followed a banquet of meats. The Persians, says Herodotus, (i, 133,) are very moderate at their meals, but eat of many after dishes, and are much addicted to wine. The king understood, or suspected, that Esther had some petition or request besides the mere coming to her banquet, and so when he began to be “merry with wine,” he again called upon her to make her desire known, and again renewed his pledge.
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 6. What is thy petition?] Esther having hazarded her…
6. What is thy petition?] Esther having hazarded her life, the king recognises that she has some weighty reason for such an act, and in the cheerfulness induced by the banquet—a frame of mind upon which Esther had doubtless calculated—he repeats his question towards the end of the feast (see Herod. i. 133).
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 (6) The banquet of wine.—The continuation of the banquet…
(6) The banquet of wine.—The continuation of the banquet of Est_5:5 : the dessert, so to speak.
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 What is thy petition? Ahasuerus has understood that it…
What is thy petition? Ahasuerus has understood that it was not for the mere pleasure of entertaining himself and his prime minister at a banquet that Esther adventured her life. He knows that she must still have a request the real favour that she wants him to grant in the background. He therefore repeats the inquiry and the premise that he had made previously (ver. 8).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Est_5:6. And the king said unto Esther at the…
CRITICAL NOTES.]
Est_5:6. And the king said unto Esther at the banquet of wine] After the meats were removed it was customary in Persia to continue the banquet for a considerable time with fruits and wine (Herod. 1, 133). During this part of the feast the king renewed his offer.—Rawlinson. The king understood that there was some request besides the mere coming to her banquet. 7,
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Est_5:8.] Esther answered, My petition and my request; If I have found favour 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 to-morrow as the king hath said] i.e. make known my request. She did not esteem the time an appropriate one for expressing her request.
MAIN HOMILETICS OF THE PARAGRAPH. Est_5:6-8
DIRECTIONS FOR PRAYER
If in the book of Esther only this one passage were found we ought to feel that the book had not been written and preserved in vain; for it is a passage that has served good purpose in the way of illustrating and enforcing theological lessons. It is one of the passages that readily presents itself to the mind of those who wish to speak about prayer. In other passages it might appear as if the moral lessons were brought to the text instead of being naturally and logically deduced; but in this passage the mind at once seizes upon the subject, and reads from it a lesson or prayer. Following the plan of textual division and exposition we find here laid down ample directions for prayer.
I. There must be method in prayer. What is thy petition, and what is thy request? These are questions which the praying soul may well put to itself as it is about to approach the throne of grace. Self-examination is good, and it is especially beneficial as we are about to approach our God. Too many in these busy times simply content themselves with the idea that prayer is to be offered. Prayer with them is too much like the hurried salute given to a passing friend. Prayer with them is like the quick march of an army past the royal standard. It is a kind of offering presented in order to propitiate Deity. It is only counting beads strung on a cord. It is only as one turning a praying wheel. God does not require such offerings. He inquires, What is thy petition? And we too should ask ourselves the same question. Self-examination and meditation before prayer will give speed to our prayers, and enable us to derive benefit from the same. We go as beggars; let us understand what we want, and shape our requests accordingly. We go as children; let us try to perceive that we need light, and love, and guidance, and earnestly appeal to God for the required blessings. If at the close of closet prayer an angel were to appear and to ask, What is thy petition? how startled we should be, and we should have to answer, I was not thinking very much about it, only I felt that I should be uneasy if a few words were not said before I retired to rest. If God’s angels were to stand some Sunday morning beside the thirty or forty thousand pulpits of our land, and say aloud to every minister, What is thy petition?—the ministers and the congregations would be surprised out of their inane proprieties. And if those angels had the power of making the true thoughts speak out, still greater would be the surprise. The Church minister might say, I had no request, I only thought of reading the prayers, and I did not even think much of the words written in the Prayer-book. In fact I was not conscious of being in a devotional spirit. The dissenting ministers would have varying answers. Some were earnestly pleading with God for a blessing, as some devout Church ministers do pray by means of written and read prayers. But what of others? Some might say, I was trying to be philosophical; some, rhetorical; some, beautifully simple; some, I was trying to reach my ideal of what prayer should be; and other some, a few it is hoped, I was imitating this one or that one noted for the beauty of his prayers. Surely modern Christianity would be a greater power in the earth if all, or a vast majority, were able to give a definite answer to the question, What is thy petition? God pity our weakness. He does pity; he bears long; he remembers those who do pray, a larger number than perhaps we sometimes think. Oh for more strength in prayer!—and this is gained by more method. God graciously asks, What is thy petition?—shall we not respondently inquire, What am I going to do? What blessings do I require? What is the urgent requisite for the assembly for whom I pray?
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 on this important point. How shall we know that the King of heaven is favourable? We may know by looking to the unspeakable gift. “God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly.” May the Holy Spirit teach each one to know and to feel Christ died for me a sinner! We need not doubt the favour of God if we rest fully upon the Son of his love. In Christ we may know that it will please the heavenly King to grant our petition. “He that spared not his own Son, how shall he not with him also freely give us all things?” Here is a large charter of blessings. God’s great gift of Jesus implies the gift of all things needful. It includes and surpasses every other charter of blessings. We cannot stand anywhere out of the reach of God’s blessed “all things.” The atmosphere seems to be an all-pervading force; but God’s “all things” go even further, and are more enduring than that life-giving atmosphere. Riches may take to themselves wings and fly away; a fair reputation may be blighted; health may decline; friends may depart; relatives may become indifferent; even father and mother may forsake; death itself may come as if to complete the awful ruin; but still God’s “all things” abide to the Christian amid every change, and in the midst of every disaster. Assurance in prayer, why should we ever doubt? Let boasting scientists talk; we are not careful, even if we were able, to answer them in this matter. We betake ourselves to prayer, and forget the babbling noise of opposing tongues. God’s “all things” are vaster than the scientist’s few things imperfectly understood. God’s “all things” are deeper and higher, longer and broader, than philosophies falsely so-called.
III. There may be hesitancy in prayer. Not the hesitancy of doubt, but of deliberation. Preachers are sometimes exhorted to cultivate the pause in their sermons. All may with great advantage be exhorted to cultivate the pause in their prayers. The silent waiting of the Society of Friends is not without its instructive teaching to those who have too much fluency in prayer. Esther answered and said, “My petition and my request is;” then she stopped as if to think. The sentence is not properly punctuated if we look into Esther’s mind. A full stop would be appropriate. There was doubtless a full stop in Esther’s mind. “My petition and my request is.” Oh, is there not prayer, the truest prayer, when the heart is too full for utterance? Unspoken prayers make more noise in heaven than “the greatest prayers” ever addressed to applauding audiences. “Now, let us have a few minutes’ silent prayer,” says the revivalist, at the close of an exciting address; and perhaps most of the people are not in a state for prayer. Many do not know what to pray for. Well, the silence will be beneficial after so much bluster. It can do no harm. The silence we desire is not that which is produced at the command of another. There must be the deep true silence of the soul, “Commune with your own heart, and be still.”
IV. There must be submission to the Divine will in prayer. “I will do tomorrow as the king hath said.” Here Esther answers the king, but she also answers the workings of her own devout mind. She is watching the leadings of providence; she is waiting for the finger of God to point the way in which she is to walk; she is intently listening for the Divine voice to speak to her in the silence of her prayerful waiting; she is in no hurry. To-morrow will do, if to-day the purpose is not ripe. To-morrow will do, if it is in God’s hands. She will not limit the Divine to-morrow. Certainly we must not. Human to-morrows are easily measured. Divine to-morrows out-pass the petty measurements of time. The praying soul may desire the blessing to-day, but God may say to-morrow is best. Delay is part of the Divine plan in dealing with his people and his Church. The to-morrow sometimes seems a long way off, and a long time in coming. Let patience have its perfect work. The Divine silence will be broken. God is moving though we see him not, and though we hear not the tread of his feet. There are times in the Church’s history when God seems to answer not a word, but ere long the Divine goings are heard. Let faith, patience, and prayer be continued till the Divine silence is broken. God sometimes in answering not a word to a prayer gives the best answer. He answers not to the mere words but to the true purpose, and the lasting good, of him who sincerely prays. Silence, then, is not denial, but encouragement. May the good Lord increase our faith, strengthen our patience, enlarge our spirit of prayer, and crown all with Divine benedictions.
SUGGESTIVE COMMENTS ON Est_5:6-8
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 Majesty’s 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 would 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?—Spurgeon.
And I will do to-morrow as the king hath said.—She had learned to prefer opportunity before time. There might be some by at this first banquet whose company she liked not; or she might not yet have so clear an answer in her own heart to her former prayers, and therefore desireth some further time that night to seek God; whatever the reason of her putting it off till next day was, God’s holy hand was in it, that Mordecai might be first so greatly honoured, and Haman’s high gallows prepared: Illum utique magis securum, Regem autem magis benevolum magisque fecit attentum, saith Rupertus. Hereby she made Haman more secure, and the king more kind and attent.—Trapp.
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,” &c., 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 towards 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.—Lange.
He that would be little in temptation, let him be much in prayer. Praying only for carnal things shows a carnal heart, and leaves it carnal. Prayer is a key in the hand of faith to unlock God’s treasures. A family without prayer is like a house without a roof—exposed to every wind that blows, and every storm that rages. Prayer will compel a man to leave off sinning, or sinning will make him leave off praying. The greatest and hardest preparation for heaven is within; but the spirit of prayer can effect this. Do you profess to love any one for whom you have never prayed? Rhetoric cannot pray, with all his words; but Faith can pray, even when she has no words. In prayer it is better to have a heart without words than words without a heart. Pray, not only in the name of Christ, but in the faith of Christ. The gift of prayer may have praise from men, but the grace of prayer has power with God.—American Churchman’s Almanac.
Let us need present help, and you shall see that he is “a very present help in time of trouble.” Let the disciple be sinking amid the waves of Galilee, crying, “I perish”—let the prophet be on his knees in the depths of the sea and the dark belly of the whale—let the widow’s last mite, and the barrel’s last handful, have come—let the confessor be descending into the lions’ roaring den—let the queen have her brave hand upon the door, with these words of high resolve upon her lips, “If I perish, I perish”—let the trembling host have the waters of the Red Sea roaring in their front, and the chariots of Egypt pressing on their rear—let God’s people have reached such a crisis; let them stand in any such predicament;—and his answer anticipates their prayer. The supply is on the road before the want is expressed; the door opens before the hand has struck it; while prayer is travelling up the one line, the answer is speeding down the other. Hear the voice of the Lord: “It shall come to pass; before they call I will answer, and while they are yet speaking, I will hear.” Child of God! pray on. God’s people are more dear to him than our children can be to us. He regards them with more complacency than all the shining orbs of that starry firmament. They were bought at a price higher than would purchase the dead matter of ten thousand worlds. He cares more for his humblest, weakest child than for all the crowned heads of earth, and takes a deeper interest in the daily fortunes of a pious cottage than in the fall and rise of kingdoms. Child of God! pray on. By prayer thy hand can touch the stars, thy arm stretch up to heaven. Nor let thy holy boldness be dashed by the thought that prayer has no power to bend these skies, and bring down thy God. When I pull on the rope which fastens my frail and little boat to a distant and mighty ship, if my strength cannot draw its vast bulk to me, I draw myself to it—to ride in safety under the protection of its guns; to enjoy in want the fulness of its stores. And it equally serves my purpose, and supplies my needs, that prayer, although it were powerless to move God to me, moves me to God. If he does not descend to earth. I—as it were—ascend to heaven. Child of God! pray on. Were it indispensable for thy safety that God should rend these heavens, it should be done—a wondering world should see it done. I dare believe that; and “I am not mad, most noble Festus.” Have not these heavens been already rent? Eighteen hundred years ago, robed in humanity, God himself came down. These blue skies, where larks sing and eagles sail, were cleft with the wings and filled with the songs of his angel train. Among the ancient orbs of that very firmament, a stranger star appeared, travelling the heavens, and blazing on the banner borne before the King, as he descended on this dark and distant world. On Canaan’s dewy ground—the lowly bed he had left—the eye of morning shone on the shape and form of the Son of God; and dusty roads, and winter snows, and desert sands, and the shores and very waves of Galilee, were impressed with the footprints of the Creator. By this manger, where the babe lies cradled; beside this cross, upon whose ignominious arms the glory of the universe is hung; by this silent sepulchre, where wrapped in bloody shroud, the body is stretched out on its bed of spices, while Roman sentinels walk their moonlit round, and death—a bound captive—sits within, so soon as the sleeper wakes, to be disarmed, uncrowned, and in himself have death put to death—faith can believe all that God has revealed, and hope for all that God has promised. She reads on that manger, on that cross, deeply lettered on that rocky sepulchre, these glorious words: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” And there lifting an eagle eye to heaven, she rises to the boldest flights, and soars aloft on the broad wings of prayer:
“Faith, bold faith, the promise sees,
And trusts to that alone,
Laughs at impossibilities,
And says it shall be done.”—Dr. Guthrie.
Prayer may be supplication, or thanksgiving, or confession. Or it may be simple intercourse. He that muses toward God prays. If you can conceive of a child in the presence of a parent most beloved that speaks, that is silent, that speaks again, that is again silent; now thought, now fancy, now feeling, in turn, as it were, wheeling the orb of its little mind round completely, so that on every side it receives light or gives light to the parent—the intercourse of that child with the parent is the fittest symbol of true prayer.
Prayer is the soul of a man moving in the presence of God, for the purpose of communicating its joy, or sorrow, or fear, or hope, or any other conscious experience that it may have, to the bosom of a parent.—Beecher.
It is right not to put off till to-morrow the duty of to-day, but it may be wise to defer to-day what can be done better and more hopefully to-morrow. The greenness of to-day may be ripeness to-morrow—the blossom of to-day may be fruit to-morrow,—and it is the policy of wisdom to know when to wait and when to act, not waiting too long nor acting too hastily; only to, but no farther than, the ripeness and the fruiting—“I will do to-morrow as the king hath said.”
To-morrow! As little could Esther as Haman have divined what was to happen before to-morrow. By faith the Christian leaves to-morrow in the hand of God; but, confident in proud self, the worldly man doubts not but that to-morrow will be as this day, and yet more abundant. There are shadows which are thrown forward, losses and bereavements which make the whole of life more sombre and sad than it had been before; but if each to-morrow was to be known beforehand there would be shadows thrown backward as well as forward, darkening our joys and intensifying our sorrows. As the past has scarcely proved what we could have anticipated, so cannot we now antedate the future. It is well that it should be so—well if, like Esther, we are exercising faith in God, and well too if, like Haman, we are drawing near his signal judgment. Let us advance upon each to-morrow as though to-morrow may be our last, and our last to-morrow will not take us by surprise. “Go to now, ye that say, Today or to-morrow, we will go into such a city, and continue there a year, and buy and sell and get again. Whereas ye know not what shall be on the morrow.”
“Then went Haman forth that day joyful and with a glad heart.” Be not so cruel as speak to him of to-morrow! Let the wicked enjoy their bright to-day—it is the only bright to-day which they will ever have. It was different with Lazarus than with the rich man in the parable. To the one the last to-morrow was a day of comfort, but to the other a day of dread decision and despair. And ah! how different the to-morrow of Mordecai and his inveterate enemy Haman. The sun is about to rise on the one, just as it is setting on the other. Without farther anticipating that to-morrow, we know not whether to congratulate the pious Jew the most, or to pity and commiserate the haughty Agagite. They meet to-day, and they shall meet again to-morrow. Yes, to-morrow! Let worldly men fear and prepare for their last to-morrow! “He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy.”—McEwan.
ILLUSTRATIONS TO CHAPTER 5
Est_5:6; Est_5:8. Gossner. Standing by his grave, one said of him, that it was not hyperbole, “He prayed up the walls of an hospital, and the hearts of the nurses; he prayed mission-stations into being, and missionaries into faith; he prayed open the hearts of the rich, and gold from the most distant lands.” And as for his sermons, the power of the Word did not lie so much in the thoughts, or in the art of the preacher, as in prayer. Prayer was his atmosphere; he could not live without it. So soon as he came to Berlin, he gathered a few round him for prayer. They continued in prayer while he lived. He could not be present where it was excluded. The Bible Society had determined to open its committee meetings only with silent prayer; he protested, and the protest showed how deeply his heart was sunk in the heart of Christ. “A Bible society that does not begin with prayer is to my mind a synagoga profanorum. I do not despise a short silent prayer; but it is too little at a Bible Society, and no more than if a nurse said to a child, ‘Make a curtsey,’ and it made it, and that was all. If I went to the meeting and sought prayer, and it was forbidden, I would take my hat and stick and run out as if a mad dog had bitten me. If I could raise the dead, I would go to Wittenberg and call Luther out of his grave, and Spener, and Arndt, and Andreä, and bring them to the Bible Society at Berlin, and let them decide.”—Stevenson’s Praying and Working.
Est_5:6; Est_5:8. Effective prayer.—God looks not at the pomp of words and variety of expressions, but at the sincerity and devotion of the heart. The key opens the door, not because it is gilt, but because it fits the lock.
Constant in prayer.—Felix Neff once made the following comparison: “When a pump is frequently used, but little pains are necessary to have water; the water pours out at the first stroke, because it is high. But if the pump has not been used for a long while, the water gets low, and when you want it you must pump a long while, and the water comes only after great efforts. It is so with prayer; if we are instant in prayer, every little circumstance awakens the disposition to pray, and desires and words are always ready. But if we neglect prayer it is difficult for us to pray; for the water in the well gets low.”
Est_5:6; Est_5:8. Answer to earnest prayer.—“At the time the Diet of Nuremburg was held,” says Tholuck, “Luther was earnestly praying in his own dwelling; and at the very hour when the edict grunting free toleration to all Protestants was issued, he ran out of his house, crying out, ‘We have gained the victory! Do you understand that?’ ”
Est_5:6; Est_5:8. Access to God. However early in the morning you seek the gate of access, you find it already open; and however deep the midnight moment when you find yourself in the sudden arms of death, the winged prayer can bring an instant Saviour, and this wherever you are. It needs not that you should enter some awful shrine, or pull off your shoes on some holy ground. Could a memento be reared on every spot from which an acceptable prayer has passed away, and on which a prompt answer has come down, we should find Jehovah-shammah, “the Lord has been here,” inscribed on many a cottage hearth and many a dungeon floor.—Dr. James Hamilton.
Est_5:6; Est_5:8. Christ presenting our prayers.—“A child,” says Ambrose, “that is willing to present his father with a bouquet, goes into the garden, and there gathers some flowers and some weeds together; but, coming to his mother, she picks out the weeds and binds the flowers, and so it is presented to the father.” Thus, when we have put up our prayers, Christ comes and picks away the weeds, the sin of our prayers, and presents nothing but flowers to his Father, which are a sweet-smelling savour.—T. Watson.
Est_5:6-7. The late Dr. William Patton. The story is told that Dr. Patton once met a pious friend with a troubled face, who said; “Doctor, you are just the man I have been wanting to see; I wish to ask you a question.” “Well,” said the Doctor, “what is it that is troubling you to-day?” “Be quiet,” said his friend, “and I will tell you! Now we read that God is just, merciful, and kind,” said the friend. “That is what we preach,” said Dr. Patton. “The Bible further says: ‘Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.’ ” “Correctly quoted,” said the Doctor. “Again,” added his friend, “the good Book says, ‘not one jot or tittle of my Word shall fail.’ ” “Very true,” said the Doctor. “Now,” said the anxious friend, “if all that I have quoted is correct, and the Bible be true, I want to ask you how it is, Doctor, that I have been praying to God for the last thirty years that he will do certain things for me, and, so far as I know, not a single thing that I have asked for has been granted? Pray tell me why I have not received answers to my prayers?” The Doctor replied: “My friend, did it ever occur to you that you were presenting bills to God and asking payment for the same before they were due?”—Christian Age.
Est_5:6. Protection through prayer. In a village in Germany, a poor widow was lying sick in bed, when suddenly a party of soldiers came into the room. They said they had been sent to stay at her house, and in a violent way they demanded bread, and meat, and beer. The poor woman said she had not bread enough in the house for herself and her little ones to eat, and that for her to feed them was impossible. This made the men angry. They began to break and smash things to pieces. They swore at her terribly, and even threatened to beat her, unless she gave them what they wanted at once. Just then, a little boy, about four years old, who had ran into a corner to hide himself, in terror, when the soldiers first entered the house, came out from his hiding-place. He kneeled down by his mother’s bed, and offered this simple prayer: “O dear, kind Jesus, please don’t let them hurt mother! make them good to her, and bless them. Amen.” One of the soldiers, who had a little boy at home, of about the same age, was very much moved by the dear child’s prayer. It brought the tears to his eyes, and in a low voice he said: “Comrades, let’s go somewhere else. In a house where a pious child like this lives, God himself must dwell. This is no place for us. Let’s go.” They did go; but before going, the soldier put two pieces of money in the hand of the child.—Rev. R. Newton.
Est_5:6. Family prayers. Family prayers will be a secular advantage. A father went into the war to serve his country. His children stayed and cultured the farm. His wife prayed. One of the sons said afterward, “Father is fighting, and we are digging, and mother is praying.” “Ah!” said some one, “praying, and digging, and fighting, will bring us out of our national troubles.” We may say in the morning, “Give me this day my daily bread,” and sit down in idleness and starve to death; but prayer and hard work will give a livelihood to any family. Family religion pays for both worlds. Let us have an altar in each one of our households. You may not be able to formulate a prayer. Then there are Philip Henry’s prayers, and there are McDuff’s prayers, and there are Philip Doddridge’s prayers, and there are the Episcopal Church prayers, and there are scores of books with supplications just suited to the domestic circle. I have been told that in the White House at Washington every day the President’s family kneel, and recite the Lord’s prayer. Family prayers in the White House have kept the Administration cool and calm, while much of the time Congress has been playing the fool.—Talmage.
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.