Exegetical and Hermeneutical Commentary of Esther 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.
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Est 5:1-14
Now it came to pass on the third day, that Esther put on her royal apparel
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER V
Esther presents herself before the king, and finds favour in his
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 kings eyes as she could, and so obtain her request.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Esther put on her royalapparelIt was not only natural, but, on such occasions, highlyproper and expedient, that the queen should decorate herself in astyle becoming her exalted station. On ordinary occasions she mightreasonably set off her charms to as much advantage as possible; but,on the present occasion, as she was desirous to secure the favor ofone who sustained the twofold character of her husband and hersovereign, public as well as private considerationsa regard to herpersonal safety, no less than the preservation of her doomedcountrymenurged upon her the propriety of using every legitimatemeans of recommending herself to the favorable notice of Ahasuerus.
the king sat upon his royalthrone in the royal house, over against the gate of the houseThepalace of this Persian king seems to have been built, like many moreof the same quality and description, with an advanced cloister, overagainst the gate, made in the fashion of a large penthouse, supportedonly by one or two contiguous pillars in the front, or else in thecenter. In such open structures as these, in the midst of theirguards and counsellors, are the bashaws, kadis, and othergreat officers, accustomed to distribute justice, and transact thepublic affairs of the provinces [SHAW,Travels]. In such a situation the Persian king was seated. Theseat he occupied was not a throne, according to our ideas ofone, but simply a chair, and so high that it required a footstool. Itwas made of gold, or, at least, inlaid with that metal, and coveredwith splendid tapestry, and no one save the king might sit down on itunder pain of death. It is often found pictured on the Persepolitanmonuments, and always of the same fashion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 comments on Es 4:17], though it is probable this was nearer the time fixed for the destruction of the Jews, see Es 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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
On the third day Esther put on her royal apparel and entered the inner court of the king’s house, opposite the dwelling of the king, where he was sitting on his throne before the gate (Est 5:1). The third day must be counted from the day of the transaction between the queen and Mordochai (Est 4:14); 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, i.e., from 40 to 45 hours. , she put on royalty, royal dignity, i.e., arrayed herself in royal apparel. Bertheau thinks that the word has been inadvertently omitted before ; but such a conjecture is without sufficient support, the passages Est 6:8 and Est 8:15 being of another kind. The expression is elliptical, and is easily completed by the notion furnished by the verb.
Est 5:2 When the king saw Queen Esther standing in the court, she obtained favour in his eyes (see rem. on Est 2:9), and he held out to her the golden sceptre that was in his hand; and Esther drew near and touched the top of the sceptre, probably kissed it, as the Vulgate renders the word.
Est 5:3-4 The king, concluding from the circumstance of her appearing there unsummoned, that she had some urgent matter to bring before him, said to her: “What wilt thou, Queen Esther? and what is thy request? To the half of the kingdom it shall be granted thee.” A short expression for: if thy request relates even to the half of the kingdom, it shall be granted. Est 5:4. Esther, however, for the present requested nothing further, than that on that day (to-day) the king and Haman should come to the banquet she had prepared. like Est 1:19.
Est 5:5 The king commanded Haman to hasten thither, to do as the queen had said. , hastened Haman, i.e., sent to fetch him quickly. like 2Ch 18:8; 1Ki 22:9. , that the word of the queen might be done, carried out.
Est 5:6 At the repast, and indeed at “the banquet of wine,” when the greatest cheerfulness would prevail, the king repeated his question as to the desire of the queen, making the same promise as in Est 5:3. , an abbreviated form of the imperfect , is optative or jussive: and it shall be done.
Est 5:7-8
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 do my request, let the king and Haman come to the banquet that I shall prepare for them, and to-morrow I will do as the king hath said,” i.e., make known my request. Though the king had, in the midst of the gaiety, asked what was Esther’s request, she did not esteem the time an appropriate one for expressing it. She begins: my petition and my request, – but then stops, and says only, if the king will do her the favour to come with Haman to a banquet again on the morrow, she will then bring forward her petition. Esther invited Haman with the king on both occasions, that, as Calovius remarks, eum apud regem praesentem accusaret decreti surrepti contra suos populares nomine, et in os omnes cavillandi vias ei praecluderet .
Esther’s Approach to the King. B. C. 510. 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. 2 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. So Esther drew near, and touched the top of the sceptre. 3 Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. 4 And Esther 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. 5 Then the king said, 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. 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. 7 Then answered Esther, and said, My petition and my request is; 8 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. Here is, I. Esther’s bold approach to the king, v. 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 xiv. 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, c. 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, 1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (v. 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 (v. 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, Luke xviii. 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 (v. 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 (v. 6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mark vi. 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 to-morrow 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. Esther – Chapter 5
Esther Received, Verses 1-8
After the three days’ fast Esther dressed in her queen’s apparel and went into the king’s presence. The Authorized Version is not very clear as to the locale. The New American Bible translates verse 1 more understandably, “Now it came about on the third day that Esther put on her royal robes and stood in the inner court of the king’s palace in front of the king’s rooms, and the king was sitting on his royal throne in the throne room, opposite the entrance to the palace.” Thus it appears that Esther entering the palace through the front entrance was facing the throne area where the king glancing up would be likely to see her at once.Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Matthew Henry’s Whole Bible Commentary
The hand of God in this matter is clear from the first to last, for the king received Esther with uncharacteristic warmth and good will. She obtained his immediate favor, and he extended to her the golden sceptre. When she had approached and touched the sceptre, indicating that she had come to ask -a favor, the king could see that she was troubled. He very graciously inquired of her the cause, offering to grant her request, whatever it might be, even should she ask for half of his kingdom.
But Esther’s request was very simple and seemingly of minor consequence. She asked that the king and Haman might be pleased to come to the banquet she had prepared for them. The king promptly replied, sending word to Haman to speedily prepare himself to attend Esther’s banquet. Reference is made to the “banquet of wine” in verse 5, which seems to refer to a time following the dinner course when the men were enjoying after-dinner drinks.
Once more the king questioned Esther as to her request for he knew she did not risk her life in coming before him merely to invite him and the prime minister to dinner. Esther had planned subtly to arouse the king’s curiosity as to her intention and to build the pride of Haman in being invited alone to dine with the king and the queen. Perhaps’the admonition of the Lord would be appropriate to Esther’s behavior, “Behold, f send you forth as sheep in the midst of wolves; be ye, therefore, wise as serpents, and harmless as doves” (Mat 10:16)
Esther answered that the king and Haman should attend her banquet again on the following day, at which time she promised to divulge to him what she desired. Her deft handling of the matter was surely directed by the unmentioned God, and the king departed with anticipation, while Haman left with high elation.
Fuente: Garner-Howes Baptist Commentary
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 kings 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.Whedons Com.
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 saysTrue faith is prolifical, it brings forth fruit; faith hath Rachels beauty and Leahs fruitfulness. Esthers faith in this instance gave to her more than Rachels beauty and Leahs fruitfulness. It enhanced the claims of her natural beauty. It gave inexpressible sweetness to her sadness. It surrounded her with an irresistible grace. Leahs fruitfulness was of a natural character; Esthers fruitfulness was moral. Let us now consider the royalty of Esthers 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 Esthers 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 worstwould 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 worldeven 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 wordsthese words And Esther stood in the inner court of the kings house, over against the kings 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 Esthers faith, of the might of her heroism, as she stands in the inner court of the kings 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 Esthers 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 Esthers name as an illustration of the power of faith. Certainly we cannot help feeling that Esthers faith was a Divine inspiration. This, however, we ought surely to learnthat 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 contrasta 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 Esthers 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 Csars 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 natures 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. Esthers faith and Esthers 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 Christs forgiving love. That readiness to forgive was there prior to the womans 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 heavens 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 Esthers faith moved the arm that moved the sceptre. Esthers 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 heavens 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 Esthers 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 Athenus 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 Lords own work, as was likewise that of old, that Laban should leave Jacob with a kiss. Let a mans 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 fathers 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 kings 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 Esthers 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 kings 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 neglectto 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 enemys 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 wellit 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 loseof 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 themGod, 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 mans 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 Kingthe 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 mans, 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 stationarythat 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 passnot to abidelike 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 kings 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 Lords 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 kings 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 kings 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 kings 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 kings 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 kings 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 lednot only to forgive the queens 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 Gods 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 kings 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 Gods 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 Gods 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 Gods 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 generallya 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 Esthers 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 kings 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 kings 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 spiders 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. Livingstones 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 Cyclopdia of Anecdote.
Est. 5:1-2. Faith the souls venture. Faith is nothing else but the souls 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 emperors 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
V. The Plan of Esther, Est. 5:1-8
A. Coquetry
TEXT: Est. 5:1-4
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 kings house, over against the kings house: and the king sat upon his royal throne in the royal house, over against the entrance of the house.
2
And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight; and 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.
3
Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be given thee even to the half of the kingdom.
4
And Esther said, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.
Todays English Version, Est. 5:1-4
On the third day of her fast Esther put on her royal robes and went and stood in the inner courtyard of the palace, facing the throne room. The king was inside, seated on the royal throne, facing the entrance. When the king saw Queen Esther standing outside, she won his favor, and he held out to her the gold scepter. She then came up and touched the tip of it. What is it, Queen Esther? the king asked. Tell me what you want, and you shall have iteven if it is half my empire.
Esther replied, If it please Your Majesty, I would like you and Haman to be my guests tonight at a banquet I am preparing for you.
COMMENTS
Est. 5:1-2 Reception: On the third day after Esther and Mordecai had communicated, Esther dressed herself in her royal finery and stood in the inner court of the kings palace. The author of the account has described perfectly the arrangement of the Persian palace. The kings throne is opposite an open doorway leading into the inner court of the palace. Esther was using all her womanly intuition in simply standing so she might be seen by the emperor instead of sending word that she wished an audience with him. Esther was well aware of the fact that no one gained audience with the emperor unless he invited them! Besides, Vashti had recently been deposed because of her precociousness. Oriental men (and especially potentates) did not look favorably upon precocious wives.
But Esther also knew that the emperor had fallen to her beauty before and it had been over thirty days since he had feasted upon her beauty. Knowing male vulnerability as practically all women do, Esther prettied herself up and played the coquet. The emperor saw this vision of loveliness. She was irresistible! Immediately he held out the golden sceptre and beckoned her to enter the royal throne room and approach his royal presence and touch the sceptre. Esther has her audience. Now she must tread even more carefully. She must be wise; she must keep her wits; she must not rush or be rash. On the other hand, her task is not one for the weak or the vacillating.
Est. 5:3-4 Request: Esthers beauty coupled with the fact that the emperor had not enjoyed her conjugal presence for more than a month, put him in a magnanimous mood. Actually, it was a customary thing with rulers of eastern empires to take pride in their generosity. Many Oriental emperors vied with one another in giving fabulous gifts to those who pleased them. It was a status symbol. To refuse the generosity of such a potentate was a serious insult not usually forgotten or forgiven. Herod, tetrarch of Galilee, 450 years after Xerxes, made a serious mistake promising the sensuous Salome half of his kingdom, (see Mar. 6:21-28). Herods motivation for magnanimity is plainly indicated to be pride (cf. Mar. 6:26); we suspect that Xerxes motive was similar. It is interesting to note also that the emperor offered to grant Esthers request before she made it. That, too, was the custom of the Oriental ruler. Herodotus (Est. 9:3) indicates there was one day in the year on which the Persian emperor was bound by custom to grant any request made by a guest at his table.
Knowing the extreme crisis facing the Jewish people, one would expect Esther to immediately and imploringly present her request that the order put forth to slaughter the Jews be rescinded. But amazingly, Esther simply extends an invitation to the emperor and his chief of state, Haman, to a merry-making feast (a mishetteh; see Est. 1:7-8). Esther is keeping her wits. She will wait, gain time, be sure that she has fully won her way into the emperors affections before she springs her trap. Her invitation was very unusual. Ordinarily the emperor and the queen feasted separately (cf. Est. 1:3; Est. 1:9) each in their own section of the palace. For the queen to invite not only the emperor but another male guest was also highly irregular. Esther sets out to disarm Haman by her cordiality. It worked! Haman was very pleased (cf. Est. 5:9). The Septuagint version of Est. 5:1-4 differs so widely from the Hebrew text we have chosen to give an unbroken translation of. the LXX text rather than include the variations as comments.
And it came to pass on the third day, when she had ceased praying, that she put off her domestic apparel, and put on the glorious things she had. An
d being splendidly arrayed, and having called upon God the Observer and Savior of all things, she took her two maidens, and she leaned upon one of them, in all her delicate femininity, while the other maiden followed holding the train of her royal robe. She radiated the perfect beauty of youth-fulness and cheerfulness and grace, but her heart shrank with fear. And having passed through all the doors, she stood before the king: and he was sitting upon his royal throne, and he had put on all his glorious apparel, covered all over with gold and precious Stones, and was very awesome and frightening. And having raised his face to look at Esther with all his majestic mien, he looked with intense anger: and the queen fell, and grew pale and fainted; and she leaned her head against the head of the maiden that accompanied her. But God changed the spirit of the king to gentleness, and in intense feeling he sprang from off his throne, and took her into his arms, until she recovered: and he comforted her with words of peace, and said to her. What is the matter, Esther? I am your brother; be of good cheer, you shall not die for our command is openly declared to you, Draw near. And having raised the golden sceptre he laid it upon her neck, and embraced her and said, Speak to me. And she said to him, I saw you, my lord as an angel of God, and my heart was troubled for fear of your glory; for you, my lord, are to be wondered at, and your face is full of grace. And while she was speaking, she fainted and fell. Then the king said, What do you wish Esther? and what is your request? ask even to the half of my kingdom, and it shall be yours. And Esther said, Today is my great day: if then it seem good to the king, let both him and Aman come to the feast which I will prepare this day.
A sizeable portion of the Hebrew original of Ecclesiasticus (an apocryphal book) has been discovered. This original Hebrew text, compared with the later Greek version of the LXX, shows that the LXX translator had dealt very freely with his original and had, in the interests of a more Hellenistic viewpoint, taken considerable liberties with the original Hebrew. The Septuagint shows a tendency to be more of a paraphrase of the Hebrew original in many placesespecially in the Latter Prophets and Poetic Books. The Jews had an especial charitableness toward the Persians since they freed the Jews, returned them to their homeland and restrained those (Samaritans) who tried to thwart the rebuilding of the Temple. The authors of the LXX would wish to put Xerxes in the best possible light even if they must paraphrase here.
Fuente: College Press Bible Study Textbook Series
V.
(1) The third day.That is, of the fast. (See above, Est. 4:16.)
Royal apparel.Literally, royalty.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ESTHER’S RECEPTION AND THE BANQUET, Est 5:1-8.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Est 5:1
Est 5:2 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. So Esther drew near, and touched the top of the sceptre.
Est 5:2
Pro 21:1, “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.”
Est 5:13 Comments The gallows was made fifty cubits high, which was about a hundred and fifty feet. The taller the gallows, the greater the number of people to witness the victim’s death, and the greater humiliation for the victim as well.
Fuente: Everett’s Study Notes on the Holy Scriptures
Esther’s Invitation To The King
v. 1. Now, it came to pass on the third day, v. 2. And it was so, when the king saw Esther, the queen, standing in the court, v. 3. Then said the king unto her, What wilt thou, Queen Esther? v. 4. And Esther, v. 5. Then the king said, v. 6. And the king, 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,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
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 (verse 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 (verse 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”What is thy request, queen Esther? It shall even be given thee to the half of the kingdom” (verse 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” (verse 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” (verse 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 (verses 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.
Est 5:1
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.
Est 5:2
Esther touched the top of the sceptre. This was, no doubt, the customary act by which the king’s grace was, as it were, accepted and appropriated. It is analogous to that touch of the person or of the garments which secured the suppliant mercy among the Greeks.
Est 5:3
What is thy request? It shall be even given thee. The practice of granting requests beforehand is one common among Oriental monarchs. Sometimes no limit at all is placed to the petitioner’s liberty of choiceseldom any less wide limit than that of the present passage. According to Herodotus (9:111), there was one day in the year on which the king was bound to grant any request made by a guest at his table. To the half of the kingdom. Compare Mar 6:23, where Herod Antipas makes the same limitation.
Est 5:4
Let the king and Haman come this day unto the banquet that l have prepared. Such an invitation as this was very unusual. Ordinarily the king and queen dined separately, each in their own apartments; family gatherings, however, not being unknown. But for the queen to invite not only the king, but also another male guest, not a relation, was a remarkable innovation, and must have seemed to the fortunate recipient of the invitation a high act of favour.
Est 5:6
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 requestthe real favour that she wants him to grantin the background. He therefore repeats the inquiry and the premise that he had made previously (verse 8).
Est 5:7
My petition and my request is. Esther still hesitates to prefer her real request. We are not likely to be able in the nineteenth century to understand all the motives that actuated her, or all the workings of her mind. Perhaps nothing kept her back but the natural fear of a repulse, and a desire to defer the evil day; perhaps she saw some real advantage in putting off the determination of the matter. At any rate, she again declined to declare herself, and merely gave her two guests a second invitation for the ensuing evening. She concludes, however, with a promise that she will ask no further respite. I will do to-morrow as the king hath said. i.e. I will prefer my real request; I will ask the favour which was in my thoughts when I adventured myself in the inner court without having received an invitation.
HOMILETICS
Est 5:1
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.
Est 5:3
What is thy request?
With what trembling and anxiety did the queenuncalledventure into the presence of Ahasuerus! She was supported by the knowledge that she was doing her duty to her kindred, and that the prayers of thousands were accompanying her, and seeking a blessing upon her application. Still it must have been to her a relief, a joy, when the golden sceptre was held out for her to touch, and when the king said to her, “What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom.” The whole tenor of the Scriptures, and some express statements and promises, justify us in believing that very similar to this is the declaration and assurance of the Most High to those who draw near to his throne of grace in his appointed way, and in the spirit he approves. To such the King of grace and mercy says, “What is thy request? It shall be given thee.”
I. Here is A TOKEN OF FAVOUR. This is not the language of rebuff, of indifference; it is the expression of a gracious regard. There is evinced a disposition, a readiness to bless.
II. Here is A SIGN OF INTEREST. Whatever is necessary for the satisfaction of the suppliant shall receive the king’s consideration. He is concerned for the petitioner’s welfare.
III. Here is AN ENCOURAGEMENT TO PREFER REQUESTS. If before the lips were sealed through fear, language like this is enough to open them. Who can refrain from asking who feels the pressure of his need, and at the same time hears a voice like this drawing him onwards?
IV. Here is A PROMISE OF LIBERALITY. This language was the earnest of good things to come. The petitions are virtually answered before they are presented. Is it not amazing that when we have such inducements to pray our prayers should be so infrequent and so cold?
HOMILIES BY W. CLARKSON
Est 5:1-8
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” (Est 5:1). 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 an 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” (verse 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” (verse 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 (verse 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 him” (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” (verses 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; Mat 6:1-34.).
(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
Est 5:1-3
Self-devotion encouraged.
“On 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 our word 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 should not 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, 1Pe 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 of Israel 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 journeyseven from room to roommore 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 throneroyally 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 heart betrays 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 the feelings 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“ (Psa 97:10, Psa 97:11).D.
Est 5:4-14
Prudence versus Guile.
I. EVERYTHING HAS ITS SEASON. Why did not Esther at once lay open her heart to the king? Was she confused by his unexpected kindness, or seized with timidity at the moment of peril? Most likely she was prompted by an intuitive feeling that the time was not fit. She might lose everything by precipitancy. It is wise to study occasion or opportunity. Many failures have resulted solely from want of attention to time and place (Ecc 3:1).
II. PRUDENCE WORKS PATIENTLY. The invitation to the banquet would provide a better opportunity. Yet Esther again deferred her request, though the king repeated his promise to grant her any boon, to “the half of his kingdom.” She was acting now not in the dark, or under impulse, but under a new light and in watchful thought. Her regaining of influence over the king gave her confidence and made her patient. Her woman’s instinct told her that by prolonging suspense she would increase her power. The king once hers, she could defy Haman. So she worked and waited. The prudence of the righteous may be more than a match for the guile of the wicked. These sometimes seem to resemble each other; but the distinction between is, that while prudence is honourable in method and pure in motive, guile is impure and unscrupulous. God disciplines his people into patience, and then sends them deliverance through it. It is often harder to wait than to work or to suffer. Patience, therefore, is an excelling grace (Psa 40:1-4; Jas 1:3, Jas 1:4).
III. THE BITTER MINGLES WITH THE SWEET IN THE CUP OF THE WICKED. Haman was a proud man when he went forth from the banquet. To have been alone with the king and queen at their private feast, and to be invited to a similar feast on the next day, was almost too much honour for his vain soul to bear. But he had not gone far when his eye fell on the unbending Mordecai. Then indignation took possession of his heart. What a humbling of pride! what a beclouding of joy! So is it always with the happiness of the wicked. It is ever meeting with signs of menacea word, a look, an attitude, an enemywhich make it fade. A Mordecai sits at the gate that leads from its feastings. Evil joys are attended by a mocking shade which has only to appear to turn them into wormwood.
IV. HOUSEHOLD SYMPATHIES. It was natural that Haman, on reaching home from the palace, should call his friends around him, and tell them of the double honour he had received. Nothing is pleasanter to behold than a united family in which there is a free sharing of confidences and sympathies, all the members rejoicing in the happiness of each. But if the family be godless and wicked, and bound together by common interests of an evil kind, then all the pleasantness of the picture vanishes. Such was the family of Haman. His wife and friends knew the arts by which he had gained the royal favour, and the terrible revenge he was about to execute on the whole Jewish race for the offence of Mordecai. Yet they flattered him as be flattered the king, and stimulated him in his abounding crimes. Saddest of sights that of a family whose bond is wickedness! Learn, further
1. How character influences. A man who acquires power draws about him his own circle, and infuses his spirit into all the members of it. Children catch the spirit and habits of their parents. Men are known by the companions that attract them.
2. How pride puffs itself up. It was a glowing story which Haman told of his wealth, and grandeur, and promotions, and of the special honours which even Esther was conferring on him. His vanity plumed itself rarely before his admiring hearers. But to us the exhibition is repugnant. It was a self-feeding of all that was worst in the man, and a kindling of hateful fires in the hearts that were listening. The boaster little suspected what the favour of Esther meant. “Pride goeth before destruction.”
3. How pride resents affront. The recital of an ill-gotten glory was ended by a confession that all was dimmed by the remembrance of one man. The higher his advancement to honour, the more deeply did the iron of the Jew’s contempt enter into Haman’s soul. He described to his home circle his passing of Mordecai at the king’s gate, and the difficulty with which he had restrained an outflow of his passion. The self-restraint of evil men in presence of supposed insult is exercised not that they may overlook or forget, but that they may inflict a deadlier vengeance.
4. How the result of consultations will be in accordance with the spirit that governs them. The practical question before Haman and his friends came to be, How should Mordecai be dealt with? There was no thought of pity or forgiveness, or even of silent contempt. The insulted favourite could no longer, even in prospect of the coming slaughter, possess his soul in patience. The conclusion arrived at was consistent with the fierce animosity that had communicated itself to every breast. Justice, compassion, wisdom were swallowed up in the common hatred. Notice
(1) The proposer of the scheme of punishment. We infer that it was Zeresh, the wife of Haman. She, as his most intimate companion, would be most influenced by his spirit, and would enter most sympathetically into his ambitious projects. The tenderest nature may become brutalised by the dominance of evil.
(2) The nature of the adopted proposal. It consisted of three parts:
(a) That a gallows fifty cubits high should be constructed for the hanging of Mordecai. The higher the gibbet, the more conspicuous, and therefore the more satisfying the vengeance of the favourite.
(b) That Haman was to get the king’s sanction for the hanging of the Jew on the morrow. Having secured a decree for the destruction of all the Jews, it would be an easy matter to obtain the premature sacrifice of this one Jew.
(c) That Haman, having done this business, was to “go in merrily with the king unto the banquet.” Merrily! with so much evil in his heart! with so much blood on his head! (Psa 1:1; Psa 2:1-4).
V. GOD SENDS BLINDNESS TO THOSE WHOM HE MEANS TO DESTROY. Haman had no perception of any influences that were working against him. So vainly secure was his sense of power with the king, that he took Esther’s banquets as intended to confer special honour on himself. God had entered the lists against him. It was God who had given to Mordecai the heroism of faith. It was God who had strengthened the timid Esther, and given her “a mouthpiece and wisdom.” And it was God who bad allowed Haman to erect a gallows for himself. How blind we become when we fight against God!D.
HOMILIES BY P.C. BARKER
Est 5:2
The hour that revealed duty.
This verse speaks of an hour when darkness turned to light, gloomy foreboding to well-grounded hope; and when the anguish of trembling suspense was lifted off many a heart, as an unhealthy vapour lifts itself and vanishes before the growing sun. Though it was most true that many a heart was this hour relieved of its strain of anxiety, and was immensely gladdened, yet, as the immediate task had devolved upon Esther, so no doubt the immediate relief was hers. In her first and chiefly the battle was fought and the victory won. In what she thought, did, and obtained we may find concentrated the important suggestions of the hour in question. Notice three things:
I. THE UNPROMISING APPEARANCES WHICH THIS HOUR PRESENTED. They were not mere dim, vague impressions which it made, nor were they fancies. These appearances were true for the human point of view, however they might be overruled by Divine power and goodness. For men they were hard facts, with which it was necessary to deal. Thus it was certain that
1. The hour was one which found incalculable human interests at stake. The blotting out of existence, the swift swallowing up of human lives innumerable, with all their precious freightage of love and joy, of purpose and hope, was no light fancy, no vague fear now. Yet that was the appalling uncertainty beneath the burden of which the solemn hour bended. It was not dull cloudiness of sky alone, and that made worse by unnecessary apprehension and weak fearfulness. It was one defined dark mass of cloud.
2. To all human appearance the question of the hour depended on the caprice of one man. It did not resemble some case of great interest, which was going to have the best attention of a select number of the best of people, and thereupon a deliberate decision be taken. In that hour the momentary whim of a capricious despot would decide the question of life or death, for the innocent Esther first, and after her for a whole race, of which she was then the head and representative. But all the while this is, truly speaking, only a forcible case of a constant phenomenon, a genuine fact of human life. We can see, when shown in the dimensions of the instance before us here, the same thing which, because it is on a lesser scale, eludes both belief and even notice in our ordinary life.
3. The responsibility of doing the best possible, or all that was possible, for that hour rested on one gentle, loving woman. What a disproportion! The case is that of the lives of perhaps a million people. The judge is a sensual, capricious Eastern despot. The advocate and intercessor is Esther. And it may be immediate death to her so much as to stand where she does. The occasion witnesses her not defiant, not overcome. It exhibits her a pattern of human self-forgetfulnessthat secret of so much of a soul’s highest influence on earth, and of its “power to prevail” with heaven. She has collected most calmly a soul’s whole force; strength sufficient to the day is hers; and in her may most truly be seen an example of “strength made perfect in weakness.”
II. THE CAREFUL PREPARATIONS MADE FOR THIS HOUR.
1. The crisis had not been recklessly nor negligently met. Deep thought had been spent upon it. Anxious consultation had been held upon it. Loving and mature advice had been offered and accepted regarding it.
2. To meet and counteract the things of sight, and “that do appear,” resort had been had to faith. The interposition of the Unseen had been sought in “lastings oft” and long. Esther had sent word to Mordecai (Est 4:16), “I also and my maidens will fast likewise”
3. In this supplication of Heaven the aid of intercession had not been forgotten. Esther had not overlooked the importance of a general union of her people in religious exercise. She called into vitality and determined activity the whole combined and sympathetic force of multitudes, who at her instance did for three days put away from themselves every other thought, care, hope, that they might be found “watching” as regards the crisis of this hour. What an interesting suggestion arises from the words (Est 4:17), “So Mordecai went his way, and did according to all that Esther had commanded him.” The tender ward has become the strong, firm, religious teacher of her guardian.
III. THE GRAND RESULTS OF THIS HOUR.
1. The event of the hour disappointed all fear, rewarded amply all anxious preparation, fulfilled more than the most that hope had dared contemplate.
2. The event of the hour proved different from all that could be reckoned upon at the hands of mere human goodness. And an impressive lesson of religion was taught: “The king’s heart is in the hand of the Lord” (Pro 21:1). This was what secured the rest. “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.”
3. The event of the hour was grander because of its contrasts.
(1) Esther’s darkest hour changes to light; Haman’s day, ablaze with light and confidence and boasting, is overspread, and goes out in darkness and storm.
(2) The change for Esther and her people themselves is great indeed between the beginning and the end of that hour. Toil brought rest so quickly. Fierce struggle brought peace so sweet. Anguish brought bliss so full. These are the contrasts, as safe, as blessed, as they were sudden.B.
Fuente: The Complete Pulpit Commentary
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
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 kings house, over against the kings 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 kings 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 kings 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 before gives the latter emphasis; this was a fresh token of favor.Tr.]
EXEGETICAL AND CRITICAL
Est 5:1-8. Mordecais 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 kingso it seemsonly 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 before , then we must accept the fact that in itself signifies royal dignity (comp. Est 1:19), but also means royal apparel; or that it was usual in poetic language to say (comp. Est 4:1; Job 40:10), as also . An accusative of limitation, according to the kings manner, is highly improbable here. Esther posted herselfso here , 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 kings house, could see her. He sat , not: before, but opposite, over against the door of the house. Since 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. , 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. , hastened, i. e., to cause to make haste, comp. 1Ki 22:9; 2Ch 18:8. , 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.6 (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 .
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 kings 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 before , therefore, instead of being a copula, is a correlative to the following before : so that we have an apposition, neithernor. Still it is more common and natural to accept a connection by means of , and (comp. Gen 18:11; Gen 24:21; Jos 6:1). and are not participlesfor then their subject would be made prominentbut they are third pers. prt. But with 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. is here the second accus., depending on , 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. , also, moreover, indicates in advance that what follows is a new ascending period. means she has invited me (see Ewald, 295 c).
Est 5:13. Yet all thisthus he himself must make prominent his folly and insatiableness, and at the same time pronounce his own sentenceavaileth me nothing, is not satisfactory to me, so long as I see Mordecai the Jew sitting at the kings gate. 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. 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 Gods 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 Israels 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 fathers 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 kings 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 Luthers 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 before 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 days respite. She will soften the kings 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.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
We have here the prosecution of the history concerning Esther’s going in before the king. She adorns herself in her royal apparel, and approacheth the king. He receives her graciously.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(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. (2) 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. So Esther drew near, and touched the top of the sceptre.
Highly interesting as the account here is of Esther’s appearing before the king, and anxious as we feel ourselves while prosecuting the history, until the event of her success is known yet there is a subject which this tale naturally tends to awaken in the mind vastly more interesting, namely, of every poor sinner’s appearing before GOD. Reader! hath not your own heart suggested the thought, and did not the relation of the state in the which Esther stood, lead your mind to consider how the sinner must one day stand, before the judgment seat of CHRIST. Precious JESUS! what unspeakable mercies hast thou bestowed upon thy people, in that their approach to GOD in thy blood and righteousness, is warranted, their acceptance insured, and the golden sceptre not only always held forth, but they are received as partakers of thy throne, and will one day sit down with thee in it, and be there forever. Rev 3:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Est 5:13
The story of Haman was one of immense and rapid success. He had climbed high till he was the greatest man in the Persian Empire next to the king. But his pride had been wounded by the neglect of a certain Jew named Mordecai to bow before him and do him reverence. He could easily crush the insolent Jew with one word, but the insult had so mortified his pride that he could not be content with merely punishing the culprit. He could only appease his fretful irritation and revengeful pride by superintending the erection of a high gallows. Mordecai was the black spot in his sunshine. Do we know enough of our own hearts to be able to make any modern interpretation and any personal application of the story? Is there no wounded pride that can be as bitter as Haman’s though not on so large a stale?
I. Thus notice for our own learning that malice makes a man lose perspective. It magnifies the one petty thing, and blinds the eye to everything else. It is like the lust of curiosity, which makes the whole wide world open to inspection as of no account compared to the one hidden thing as in the Bluebeard type of story familiar from nursery days, in which every room of the spacious house is open, but there is one locked door, and nothing but that counts.
II. Further, notice how it leads to self-deception, even in the things where a wily worldly man like Haman would be supposed to be wideawake. If he had not scorned and hated Mordecai so much he would have found out something more about him, and would have found out that the queen’s favour was his ruin and not his protection. Seneca’s word has had many an illustration in history and experience. ‘Anger is like rain: it breaks itself on what it falls.’
III. What can save us from it, guard us from giving way to it, rescue us from its deadly grip if it already has hold of us? No mere negative precaution can prevail much. At the centre of that circle whose circumference is the whole universe of God there stands a Cross. At the Cross we bow in penitence of self and pity of others. We cannot keep our malice there.
H. Black, Edinburgh Sermons, p. 101.
References. V. 13. J. C. M. Bellew, Sermons, vol. iii. p. 150. Nicholson, Communion with Heaven, p. 242. V. A. Raleigh, The Book of Esther, p. 106.
Fuente: Expositor’s Dictionary of Text by Robertson
Est 5
1. Now it came to pass on the third day [of the fast] that Esther put on her royal apparel [put off her garb of woe, and put on her queenly robes], and stood in the inner court of the king’s house, over against the king’s house [in a magnificent Persian pillared hall]: and the king sat upon his royal throne in the royal house over against the gate of the house.
2. 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. So Esther drew near, and touched the top of the sceptre.
3. Then said the king unto her, What wilt thou, queen Esther? and what is thy request [the Orientals granted requests beforehand]? it shall be even given thee to the half of the kingdom.
4. And Esther answered, If it seem good unto the king, let the king and Hainan come this day unto the banquet that I have prepared for him.
5. Then the king said, 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.
6. And the king said unto Esther at the banquet of wine [the dessert], 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.
7. Then answered Esther, and said, My petition and my request is:
8. 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 tomorrow as the king hath said.
9. Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the king’s gate, that he stood not up [needless rudeness], nor moved for him, he was full of indignation against Mordecai.
10. Nevertheless Haman refrained himself: and when he came home he sent and called for his friends, and Zeresh his wife.
11. And Haman told them of the glory of his riches, and the multitude of his children [he had ten sons, see ch. Est 9:10 ], and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king.
12. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and tomorrow am I invited unto her also with the king.
13. Yet all this availeth me nothing [contenteth me not], so long as I see Mordecai the Jew sitting at the king’s gate.
14. Then said Zeresh his wife and all his friends unto him, Let a gallows [tree] be made of fifty cubits high [seventy-five feet, probably a mistake in the number], and tomorrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.
Fuente: The People’s Bible by Joseph Parker
XXV
THE STORY OF ESTHER
Esther
Our subject for this discussion is “The Story of Esther.” First, a few words by way of general introduction to the book. The book of Esther belongs to what is called The Haggiographa, that is, the writings. The books of the Old Testament are divided into three groups: The Law, The Prophets, and The Writings. This book belongs to the third group. The time of this book is during the sixty years of silence between the dedication of the Temple and Ezra’s return. It should be located right between the sixth and seventh chapters of Ezra) perhaps about thirty-eight or thirty-nine years after the dedication, or 478 B.C.
The author is unknown, but unquestionably he was a Jew, possibly Ezra or Mordecai, but probably neither of them. The style is against Ezra as author, while the high praise of Mordecai is against Mordecai as author and, besides there are no first personal pronouns in the book referring to the author. It was evidently written by a Jew contemporary with Mordecai. Some say Joakim, the high priest, wrote it, but this is hardly probable, since he does not seem to have had a knowledge of the Persian court sufficient for such a task. The date is about 450 B.C.
There is a great deal of difference in the way the book of Esther is regarded by scholars and others. Many Gentiles have but little use for it, because it is such a Jewish book. Ewald, a great German critic, says that it is like coming down from heaven to earth to read Esther. Luther said he wished the book had never been written it is so Judaizing. So you see this book is variously estimated. The Jews value it highly. They maintain that the book of Esther will last when the prophets have perished. They always read it with great joy and say its place in the canon of the Holy Scriptures is unquestioned. But in many editions of the Bible it was not included; it was not considered worthy of a place. But by a large majority of the scholars it is included in the canon, as rightfully belonging to the Holy Scriptures.
The book was undoubtedly written to give a historical basis or ground for the Feast of Purim. This feast was observed for centuries before Christ in the month of March. The book was written by a Jewish patriot to give the occasion of this feast. This book has some peculiarities. The name of God is not once mentioned. There is no mention of prayer in it. There is not even a reference to Jerusalem nor the Temple. But it must be remembered that it is a national book; written for national purposes and from a national motive. It is intensely Jewish, referring to a tragic incident in their history, recounting the marvelous way in which they escaped from a great crisis. There are two allusions in the book to facts in previous Jewish history, viz: Mordecai’s captivity (Est 2:6 ) and the dispersion of the Jews in all the provinces (Est 3:8 ).
The book is real history. The arguments against the historicity of book are as follows:
1. According to the history of Herodotus, and that is our chief authority for the history of this period, especially Persian history, the queen of Ahasuerus at this time was Amastris, whom he married many years before the events found in the book of Esther could have happened, and she never was put away, but maintained a great influence over him and largely shaped the course of his life. She was a Persian woman of very bad personal traits: unscrupulous and crafty, controlling the king in many matters. She was entirely different from what Esther is pictured as being. Our reply to that argument will come up in a later reply to it.
2. The law of the land compelled the Persian monarchy to marry in the families of his own relatives, or five of the noblest Persian favorites. Thus it would have been impossible for a Jewish woman to have been made the queen.
3. Esther is regarded as the queen in this book. But she could only have been the chief favorite in the royal harem. This is probably the only position in which we can place her and be in harmony with the facts.
4. It is argued that the book clearly indicates that Haman knew the race of Mordecai, but not that of Esther. How could he be ignorant of the race?
5. The appalling massacre of their enemies by the Jews, seventy-five thousand at one time, seems incredible. It looks like the fancy picture of a novelist. The reasonable thing is to deny that seventy-five thousand citizens of the Persian Empire could be killed or butchered in such a way.
6. It is highly improbable that the massacre should have been deferred for eleven months after it was decreed. Lots were cast, and according to the lot Haman fixed the date of the decree which he had secured from the king. It is neither improbable nor by any means impossible, but perfectly true.
7. The story is so well knit together as to resemble a fairy tale. But cannot God arrange his providences as well as a writer could arrange them? Is God’s mind inferior to a novelist’s?
8. The religious element is in the background, and scarcely referred to either directly or indirectly. It is true that God is not directly referred to, nor is prayer mentioned, but God is implied, and there may be a reason for the silence in the matter of religion. The writer may have found it better to conceal the element of the Jewish religion than to reveal the power behind the throne.
9. Its moral tone is unworthy of Scripture. The best characters in the book are represented as ruthlessly demanding this massacre and then demanding its repetition, not satisfied with the butchery of five hundred people in one city alone, only satisfied when three hundred more were put to death. Such is at variance with the Scripture, and seems to be unworthy of a place in the canon, they say.
Now the arguments in favor of the historicity of the book are as follows:
1. It is true to the Persian manners and customs, even down to the minutest details. It is true to the life, times, and customs of the Persian people. No man could have written this book unless he was familiar with the Persian life in all of its details. So at once it is evident that it cannot be fiction.
2. The character of Xerxes, or Ahasuerus, is correctly pictured. Point by point this king can be matched with the picture and record of Herodotus, the great historian. The man who wrote this book must have known this king, or he never could have written the book as we have it.
3. The existence of the Feast of Purim itself must have some historical occasion and is a mighty argument for the historicity of the book. Critics have tried to account for this feast which has existed now for twenty-three or twenty-four hundred years in other ways, but have utterly failed. The only way to account for the feast is to accept the feast as actual history.
4. The great council in the third year in the reign of Ahasuerus mentioned in the first of the book of Esther, that is, the feast actually occurred and was called together to plan an expedition against Greece. That expedition he carried out as secular history plainly records. Then were fought the battles of Thermopylae and Marathon on the land, and the sea contest at Salamis, when the hosts of Persia were scattered like chaff before the Greek patriots. It is a historic fact that this great assembly came together in the third year of the reign of Ahasuerus.
5. There is no historical discrepancy in the book. The most critical of the German critics has failed to point out a single incident which contradicts history.
6. It makes its appeals to the chronicles of the kings of Persia, as found in the last chapter. The writer would not have dared to do that writing as he did in the land of Persia, if his record had not been true and he had not authority for what he wrote.
7. It tacitly, though not openly, recognizes a providence in history, and was written to record the divine providence in relation to God’s chosen people. Much scripture is written for the very purpose of recording God’s dealings with his people in their preservation, and the incidents of their natural existence. Why should not one book then be written with this great event as its real background?
8. The ruthless demand of Mordecai and Esther for the massacre of their enemies must be studied in the light of their age and the circumstances that had been forced upon them.
9. God’s providences may produce as good and as well knit a story as the imagination of a novelist. To deny that is really to deny the workings of divine providence, or to deny that God is as great as man.
The classic name of Ahasuerus is Xerxes, the boundaries of whose empire were India and Ethiopia. The places of the scenes of the book are Shushan, the palace of the Persian king, and the provinces.
We may now pursue our study of the book itself by taking up the story chapter by chapter as follows:
Chapter 1 : In the palace of Artaxerxes there is a great feast, lasting 180 days; his magnificence is displayed. A second great feast is made for the people of Shushan. There are revelling and drinking till the men are all drunken. The king is intoxicated. He commands to bring his wife, Vashti, for his drunken lords to look at, that he might display her beauty. The refusal of the queen to come and be insulted, the anger of the king, the advice of one of his counsellors, the issuing of the decree that all women, throughout the Persian Empire should ever after obey their husbands about as foolish a decree as any man ever made.
Chapter 2 : A new queen is sought. A bevy of beautiful girls is brought one by one before the king. Among them is Esther, a Jewess, brought up by Mordecai. She succeeds in pleasing the king and becomes queen. A great feast is made in honor of her. About that time a plot is discovered by Mordecai in which two of the king’s chamberlains plan to assassinate the king. Mordecai reveals the plot.
Chapter 3 : The promotion of Haman, the Agagite, to be prime minister. Mordecai, the Jew, refuses to bow down to him. Haman is angered and mortified. He will not be content with putting to death one Jew, but asks the king on promise of payment of a large sum of money for permission to put to death the entire Jewish nation, on the condition that he replace his loss out of the money of those he killed. The decree is granted. The lot is cast to decide the day. The edict goes forth that on that day eleven months hence all the Jews are to be put to death.
Chapter 4 : The grief of the Jews. Mordecai commands Esther to intercede on their behalf before the king. She asks him to fast three days on her behalf. The answer to Mordecai, “Do not think that thou thyself shall escape their massacre?”
Chapter 5 : Esther appears before the king, taking her life in her own hands, for it might mean death to appear before the king unbidden. She is accepted. This incident is to Esther like the experience of Nehemiah in the reign of Artaxerxes, the son of this same king. Everything seemed to depend upon the whim of this childish king. She invites him to a banquet. She knows how to get on the best side of him. She asks Haman to be with them also. Haman hears the news that he is to banquet with the king and his queen, and he is very much elated. He tells his wife about it, then complains about this man, Mordecai, who will not bow the knee to him. His wife says, “Get ready a gallows fifty cubits high and hang Mordecai on it.” He follows his wife’s advice and prepares the gallows.
Chapter 6 : Incidents leading up to the honoring of Mordecai. The state records are read. The story is told how the king’s life had been spared by a man named Mordecai. He asks the question, “Has this man been honored? He saved my life.” Answer, “No.” While he is thinking about this, Haman comes in. The king asks him, “What shall I do to the one I desire to highly honor?” Haman, thinking it is himself that the king desires to honor, gives this suggestion: “Put the king’s robe on him and a chain about his neck, and have the chief man in the kingdom lead his beast through the streets of the city.” He said that, thinking that he was to be thus honored himself. “All right,” said the king, “You go and do that to Mordecai,” and he had to do it. There was no escape from the king’s command. Then he went home like a sulky boy because he had been whipped. As soon as he reaches home, word comes that he is to go to the banquet.
Chapter 7 : The banquet passed off without incident. Persians were very fond of drinking and banquets. The king wanted to know what Esther demanded. She wanted time to get him in a good humor, so she asked that he come to another banquet. At this the king declared that he was ready to grant her request even to half of the kingdom. Now the time had come. She began to beg for her life and for the life of her people. We may imagine how the king felt when he learned that his favorite queen was to be killed. See how she works him up. Yes, she was to be killed, for the decree did not exclude even her. “Who is going to kill my very idol, my favorite queen?” “Why, this wicked Haman is going to do it.” This is another psychological moment. Haman begins to beg and to plead with Esther for his life; he even climbed up on the couch where she is reclining. The king thinks that he is even trying to add insult to injury, and so his rage knows no bounds. The servants say that he has made a gallows fifty cubits high on which to hang Mordecai. The king commands them to take the wretch and hang him on it.
Chapter 8 : Mordecai is promoted to Haman’s place and becomes chief minister. Esther begs that the decree against the Jews be revoked, but the law of the Medes and Persians changes not. The only thing that can be done is to issue another decree, so the king asks her what she will have. She and Mordecai have talked it over and she is ready for that request. She asks that the Jews have the privilege of slaying their enemies. There was no other way out of it. This shows Mordecai’s shrewdness and ability. There was great rejoicing among the Jews at this turn of affairs.
Chapter 9 : The day arrives. The Jews are prepared. The nobles help the Jews because a Jew is prime minister. The nobles knew on which side their bread was buttered. So they help the Jews and altogether, seventy-five thousand of the people are slain; five hundred in Shushan the palace alone. Esther and Mordecai make another request. Esther wants the massacre repeated. She wanted another day of butchery. I do not know why. The king grants it. There is great rejoicing among the Jews. This occurred on the fourteenth and fifteenth days of the month of Adar, or our month of March. Mordecai and Esther fix this day in which all the Jews shall celebrate this great event. She has the edict issued under the seal of Mordecai the prime minister, and so the feast is established. That is how this feast originated. Every year on the fifteenth of March, all the Jews celebrate it. They do not celebrate it in a very religious fashion now. Still they regard it as a great day.
Chapter 10 : This chapter speaks of the greatness of Mordecai, as the prime minister of the Persian king.
Now let us look at the chief characters of the book, as follows:
1. Ahasuerus : There is no question but that this Ahasuerus is the Xerxes of history, and is an exemplification of despotism. He was an absolute monarch, a despot. In him we see the outworkings of despotism. Caligula of the Roman Empire was a despot, and his despotism drove him mad. It is despotism that made this king, Xerxes, ridiculous in the eyes of the world. He was the slave of his ministers and servants. He knew nothing but what they told him. He was absolutely dependent upon them, for all of his information. He was like a child in his silly notions. His servants and nobles deceived and tricked him, and he was so suspicious of them that he was a very slave to his slaves. He was afraid of them, and they knew that if he suspicioned them, he would kill them, and so he was afraid of them, and they were afraid of him. He was the slave also of his passions. He spent his time drinking, eating, banqueting and satisfying his gluttony and lust. He was not much above the beast. Because the Hellespont wrecked his ships, he ordered it to be flogged. He was the slave of his whims and fancies, the slave of his temper and his feelings. He knew no control but his own will, the tool and the plaything of the favorite of his harem, willing to ruthlessly murder thousands of his own subject to satisfy his favorite queen. We must, however, say for him that he recognized the services of Mordecai in saving his life, and honored him. But he did this because it was called to his attention, and not because he sought it out or remembered it.
2. Vashti : She has been honored above many women in history. She is recognized as one who would forfeit her position and crown rather than to sacrifice her honor and her pride. She refused to obey the king at the risk of her own life. But she maintained her dignity and self-respect. She was valorous and womanly. She was having a feast with the women, and it is thought by some that she may have refused to do the king’s bidding because she had taken a little too much wine, hence was not much disposed to be ordered, but I rather think this is not true. She was a rare gem in the midst of that corrupt Persian Court.
3. Haman : This man’s name is a synonym for vanity and fulsome pride, ruthlessness and savagery, deceit, cruelty, and all that is ignoble. He is the incarnation of insane conceit. Honors made a fool of him. Now pride in itself is not such a bad thing. A man may have pride of the right sort and really be helped by it. But a man with this kind of pride wants everything in the universe to be his slave. Even preachers may have this disease. They sometimes think that everybody and everything ought to bow down to them. Because Mordecai would not bow his knee to Haman his vanity was hurt. When a man thus allows his vanity to rule him, he sees everything out of proportion. Haman could not be satisfied with the murder of Mordecai, but he must do the big thing and kill the nation. Vanity is insatiable, and often causes wars. It was this man’s vanity that led to his downfall.
4. Mordecai : He is one of the great characters of the book. He was a Jew and a poor one, but he was loyal to the king, under whose government he lived. The Jews have become citizens of nearly every nation in the world. Here we have a Jew the prime minister of the empire. One of the greatest prime ministers that Great Britain ever had was a Jew. Mordecai was faithful to his king. He was elevated to be prime minister, but it did not give him the “big head.” When he was led through the streets he did not feel puffed up. He had sense enough to know that that sort of thing would not last long. Here is a man who waited and worked. We do well to learn that lesson working and waiting and doing your best will bring its reward, in due time. God always has a place ready for the man who works and waits and does his best.
5. Esther : She was brought up in the family of Mordecai and trained by him. She was trained well beyond any doubt. She was beautiful but not spoiled by her beauty. She was able to use her beauty in the right way. Though she was the favorite of the king and was successful with him, it did not spoil her. She remained loyal to her uncle and did not forget him. Neither did she lose her religion when she became a queen in the most wicked court of her times. There is no mention that there was prayer connected with the three days fast, but doubtless there was. She takes her life in her own hands for her people. She knew how to manage the king. She outwitted the cunning Haman. She was severe. She was one of the greatest heroines of history, and she has been called by many the saviour of her people. She was beautiful, talented, brave, shrewd, and a womanly woman, yea, one of the greatest of women.
QUESTIONS
1. At what point in the history of Israel does the book of Esther come in?
2. Who wrote the book and when?
3. What of the canonicity of the book?
4. What was the purpose of the book?
5. What are the peculiarities of the book?
6. What two allusions in the book to facts in previous Jewish history?
7. Is the book real history and what arguments prove and confirm?
8. What was the classic name of the Persian king who married Esther and what were the boundaries of his empire.
9. What was the place of the scenes of the book?
10. Give the story of the book, chapter by chapter.
11. Give a character sketch of Ahasuerus, Vashti, Haman, Mordecai, and Esther, respectively.
12. What great lessons of the book and at what points in the story is God’s hand most plainly seen?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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.
That Esther put on her royal apparel
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Esther Chapter 5
Accordingly, on the third day (Est 5 ), 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. 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,” for faith was great in the goodness of God. All that appears is merely man, yet the unseen hand was there. This she looked for, and this she found. “So Esther drew near, and touched the top of the sceptre. Then said the king unto her, what wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom.” So Esther answers, “If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.” God gave her wisdom. She does not at once bring out what was so heavy a burden on her heart. “He that believeth shall not make haste.” The unseen God who was the object of her trust enabled her soul to wait. She asks not only the king to the banquet, but the king and Haman. How constantly this is the case. So with the Lord when He gives Judas the sop even before that terrible betrayal which led to the cross. Little did Haman know what the God who did not appear was preparing for him. And at the banquet the king again returns to the question, for he right well knew that there was something more than the banquet in the mind of queen Esther. ”What is thy petition and it shall be granted thee. What is thy request? Even to the half of the kingdom it shall be performed.”
Again the queen asks that she may have their company at another banquet. “And I will do tomorrow as the king hath said.” So Haman goes forth that day ”joyful and with a glad heart,” but when he sees Mordecai the Jew and that he did not stand up or move for him, he was full of indignation against Mordecai. Nevertheless, Haman refrained himself. When he goes home to his wife and his friends, and tells them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king, he names as the crown of all the special honour paid, in queen Esther’s inviting him to a banquet where none came but the king himself. “And tomorrow” says he, “Am I invited unto her, with the king also. Yet all this availeth me nothing” – such was the bitterness of his heart and hatred – “so long as I see Mordecai the Jew sitting at the king’s gate.” So the wife with the weakness that belongs to her nature suggested that a gallows should be made for this wicked Mordecai. “Let a gallows be made of fifty cubits high, and tomorrow speak thou unto the king that Mordecai may be hanged thereon; then go thou in merrily with the king unto the banquet.” The thing pleased Haman well, and it was done.
Fuente: William Kelly Major Works (New Testament)
Esther
ESTHER’S VENTURE
Est 4:10 – Est 4:17
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.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Est 5:1-4
1Now it came about on the third day that Esther put on her royal robes and stood in the inner court of the king’s palace in front of the king’s rooms, and the king was sitting on his royal throne in the throne room, opposite the entrance to the palace. 2When the king saw Esther the queen standing in the court, she obtained favor in his sight; and the king extended to Esther the golden scepter which was in his hand. So Esther came near and touched the top of the scepter. 3Then the king said to her, What is troubling you, Queen Esther? And what is your request? Even to half of the kingdom it shall be given to you. 4Esther said, If it pleases the king, may the king and Haman come this day to the banquet that I have prepared for him.
Est 5:1 on the third day that Esther put on her royal robes This implies that she took off the sackcloth and ashes of fasting (cf. Est 4:16) or that she simply put on her royal robes as she approached the king.
and stood in the inner court of the king’s palace in the front of the king’s rooms This verse is a very accurate description of the inside of the Persian palace at Susa. This has been confirmed by archaeological excavation and it is obvious that we are dealing with an eyewitness account of someone connected with the Persian court.
Est 5:2 she obtained favor in his sight This theme of Esther finding favor is recurrent (cf. Est 2:9; Est 2:15; Est 5:2; Est 5:8; Est 7:3; Est 8:5). The invisible hand behind this favor shown to Esther by so many is the unseen hand of God. His presence was unseen in this post-exilic period, as it is today. Believers trust by faith, not sight, that God is with them and for them because of His promises in His book! The recurrent theme in Nehemiah was trust and act on the word of God.
extended to Esther the golden scepter This was the sign of acceptance at the Persian court (cf. Herodotus, 1.99). This scepter is depicted in several Persian wall paintings and carvings.
Est 5:3 What is troubling you Obviously, Esther being willing to risk her life by coming without being summoned meant that something was gravely wrong.
even to half of the kingdom will be given to you This shows the king’s favor of Esther by using an Oriental idiom of exaggeration (cf. Est 5:6; Est 7:2; and Herodotus 9.109-11, as well as Herod’s use of the same idiom in Mar 6:23).
Est 5:4 may the king and Haman come Some manuscripts of the Masoretic Text have the first four initial consonants of the first four words emphasized because they spell out the divine name YHWH. This seems to be a coincidence of word order, not the premeditated theology of the original author. I personally reject all secret messages which clever people find hidden in ancient texts. God wants all humans in every age to fully understand His word.
Usually Persian kings ate alone, possibly joined from time to time by family or someone from the seven special families. For Esther to invite the king for a private meal was unusual, but to also invite Haman would have been highly unusual. Why she did this is uncertain, but her fasting and prayers brought faith and wisdom (the unseen hand of God)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the third day. The beginning of a new life for Israel. See App-10.
inner court. All houses had courts; a palace had several.
over against = right opposite.
upon his royal throne. To transact business.
gate = porch, or entrance. Hebrew. pethah.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 5
Now it came to pass on the third day, that Esther put on her royal apparel, and she stood in the inner court of the king’s house: and the king was sitting on his royal throne in the royal house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and 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 ( Est 5:1-2 ).
No doubt some kind of a protocol or ceremony.
Then the king said to her, What do you want, Queen Esther? what is your request? it shall be given to you to the half of the kingdom. And Esther answered, If it seems good to the king, let the king and Haman come this day to a banquet that I have prepared for him. And the king said, 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. And the king said unto Esther at the banquet of wine, What is your petition? it shall be granted to you: what is your request? even to the half of the kingdom it will be performed. And answered Esther, and said, My petition and my request is; 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, tomorrow as the king has said. Then Haman went forth that day joyful and with a glad heart ( Est 5:3-9 ):
He really thought, “Man, I’m in. The queen is inviting only me to come with the king to this banquet.” He was just really exalted, until he got to the gate and everyone was bowing and he saw that Mordecai standing. Just wiped him out. Oh, he got angry.
He saw Mordecai at the king’s gate, and he stood up, and he did not move for him, he was full of indignation. Nevertheless Haman refrained himself: and when he came home, he sent and called his friends, and Zeresh his wife. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above all the princes and servants. And Haman said moreover, Yes, Esther the queen didn’t let any man come in with the king to the banquet which she had prepared but myself; tomorrow I’m invited unto her also with the king. And yet all of this avails me nothing, as long as I see Mordecai the Jew sitting at the king’s gate. Then said Zeresh his wife and all of his friends to him, [Hey,] why don’t you build some gallows seventy-five feet high [and string that little guy up when the day comes, and just swing him from the gallows seventy-five feet? That’ll satisfy you when you see him swinging from that gallows.] So it pleased Haman; [the idea sounded great to him,] and so he had built a gallows seventy-five feet high in which he was preparing to hang Mordecai ( Est 5:9-14 ). “
Fuente: Through the Bible Commentary
Est 5:1-4
Est 4:1-4
HAMAN PREPARES TO EXECUTE MORDECAI AT ONCE
“Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the kinifs house, over against the kinifs house: and the king sat upon his royal throne in the royal house, over against the entrance of the king’s house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight; and 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. Then said the king unto her, What wilt thou queen Esther? and what is thy request? it shall be given thee even to the half of my kingdom. And Esther said, If it seem good unto the king, let the king and Haman come this day unto the banquet which I have prepared for him.”
“On the third day … Esther put on her royal apparel.” (Est 5:1). This was the third day of her fasting, during which she had not worn her royal apparel; perhaps she had even been clad in sackcloth.
“The king sat on his royal throne” (Est 5:1). D. J. Wiseman tells us of, “A limestone palace relief recovered from Susa (which) shows Darius I sitting upon an elaborate throne, holding a long sceptre (five or six feet in length) in his hand.”
“Esther the queen standing in the court” (Est 5:2). This was the moment of truth for Esther. If the king had merely refrained from noticing her appearance, she would have been dragged out of the court and slaughtered. One can only imagine her excitement and fear, as she stood there, facing either her death or the king’s forgiveness of her intrusion, “Her thoughts wavering between hope and fear.”
“Then said the king, What wilt thou, queen Esther?” (Est 5:3). The king received her with honor. So far so good. The victory belonged to Esther and her people; but only IF (and what an IF that was!) Esther’s request, when made known to the king, would actually be granted.
“It shall be given thee, even to the half of my kingdom” (Est 5:3). Such a kingly oath was hyperbole, of course; nevertheless it was a mighty promise indeed. See Mar 6:23 where such an oath resulted in the murder of John the Immerser.
“The Septuagint (LXX) has an addition to the scene described here. The king kissed his wife tenderly and restored her when she fainted through excitement.”[3] In spite of the fact that the the Hebrew text of the O.T. omits that, there is certainly nothing unreasonable in what was stated. “The king must have known that she desperately wanted something, or else she would not have risked death by her appearance before him.”
“Let the king and Haman come this day to the banquet I have prepared” (Est 5:4). This is a surprise to the reader, who naturally might have expected an immediate petition from Esther for the salvation of the Jews. “But Esther was too cautious, too wary of the dangerous ground upon which she stood, to risk it all at once. She would wait; she would gain time; she would be sure that she had the king’s affection before she makes that appeal upon which all depended.”
Here in the attitude of the king we find an example of of the great truth that, “The king’s heart is in the hand of Jehovah as the watercourses” (Pro 21:1). The fate of ancient Israel turned upon the whim of this all-powerful monarch, but that response, in this situation, moved in perfect harmony with God’s will.
E.M. Zerr:
Est 5:1. Third day means the last day of the period of fasting that Esther had ordered. Laying aside whatever clothing she might have been wearing appropriate for the fast, she put on her royal garments. That was in due respect for the king into whose presence she was about to venture uninvited. The king was seated on his throne in the royal house. This is distinguished from the king’s house. That is because the palaces in ancient times were not always referred to in the same sense. Sometimes a king would maintain a house as his personal residence separate from the building he occupied as a king. Ahasuerus did this, and had his throne in the royal house which was near his personal residence.
Est 5:2. The king saw Esther standing in the court. She had not been invited on that day, nor had she been called for 30 days. Her presence was a clear case of intrusion into the exclusive vicinity of the monarch of the great Persian Empire. By that act she exposed herself to the possibility of a sentence of death. Even though she was the queen, there was no provision made in the law for any personal exceptions. The only thing that could save her was the mercy of the king. Esther could justly have been thinking of the close attachment that existed between the king and herself, for a man with the emotional sentiments of Ahasuerus would doubtless have made them known to her in their previous intimate relations as husband and wife. But would even all that save her as she stood in the august presence of the great king whose established law she had violated? What a momentous crisis that was, both for Esther personally and for the Jewish people! It is significant to read that when the king saw Esther the queen . . . she obtained favor in his sight. As a cold, logical fact, we would know that it would be only after seeing her that he would have any occasion to act upon the situation. But the writer made the statement as emphasis on the power of her very appearance in his sight. The established signal of favor was displayed by extending toward Esther the golden scepter. With our mind’s eye we can see her as she modestly and respectfully approached toward the throne, coming just near enough to touch the top of the scepter, a gesture in recognition of his supreme authority.
Est 5:3. The king was completely charmed by the influence of Esther’s presence. She had been his choice among the group of maidens of the realm who had been placed at his command. She was accepted because of his love for her, and that attachment was so strong that it overcame the fact that she had violated a fixed rule of the court. It went so far as to induce the king to commit himself to her wishes before he had the slightest idea of her purposes. He not only recognized her as the queen, but added the affectionate expression of her personal name, Queen Esther. When he told her she could have anything she wished, even to the half of the kingdom, he gave evidence of her complete influence over him. And this gives us further proof that God understood just what kind of person to bring into the plan predicted and set on foot at the battle of Rephidim. (See Exo 17:1-8; Exo 19:2; Num 33:14-15)
Est 5:4. The king offered half of his kingdom to Esther if she desired it. Instead of that, she merely wished that he and Haman accept an invitation to a banquet that she had prepared. It is true that it would be a great honor to have a king of the Persian Empire, accompanied by his recently-promoted prince, attend a banquet in the home of the queen. However, that was apparently such a small favor compared with the one she could have received, that we are bound to be filled with surprise. That is, we would be entirely perplexed over it were we not already aware that a great drama was “now showing,” in which the fate of God’s people and the fulfillment of a divine prediction were at stake. We may be assured that God was taking a hand in the affair and directing Esther, the wisdom of which will become evident later on.
Fuente: Old and New Testaments Restoration Commentary
Here we have the story of Esther’s venture and its success. Things might have been very different, but the graciousness of the king, notwithstanding Esther’s violation of the law of the palace, was undoubtedly due to the disposition of that God in whose hand are the ways of kings, whether they will or no.
Her request was at first of the simplest. She invited the king and Haman to a banquet. Haman’s overweening pride appears in the account which follows. He gathered his friends, and boasted of his riches and advancement; and now of this last favor, that he alone was invited to accompany the king to Esther’s banquet. At the back of selfish ambition some cankering pain forever torments. In the case of Haman it was Mordecai’s refusal to acknowledge him or do him reverence, and he frankly admitted to his friends that nothing else satisfied him while Mordecai remained in his way. Acting on the advice of wife and friends, he committed the unutterable folly of attempting to make the time of the banquet merry for himself by having first erected a gallows for Mordecai.
Fuente: An Exposition on the Whole Bible
Hatred Breeds Crime
Est 5:1-14
Thus the soul clad in the royal garments of Christs righteousness stands in the throne-room with its request. It has already obtained favor, for has it not been accepted in the beloved? The Lord waits that He may be gracious. Delay is not denial, and in the meanwhile there are things to be seen and heard, which fill the soul with rapture. Have you touched the top of the sceptre? Have you claimed unto the half of the Kingdom? Have you invited the King Himself to your banqueting table? For the King Himself is willing to be your guest. We feast at His table, but He comes and sups with us at ours. In all earthly joy there is alloy, something which detracts from full gratification; a Mordecai for Haman, because of whom all else availed nothing. The joy that this world gives is at the mercy of the least untoward circumstances, but he that drinketh of the water that I shall give him shall never thirst.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 5
The Sceptre Of Grace, The Banquet, And The Gallows
The days of fasting past, the queen ventures into the forbidden presence. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the kings house, over against the kings house: and the king sat upon his royal throne in the royal house, over against the gate of the house (ver. 1). The die is cast. The queen has practically forfeited her life in order to save her people. If the king give it back to her it shall be well. She and all hers -will see in it the evidence of his grace. If not, she can but die, and for that she is prepared.
Her youth and beauty, as well as her confiding trust, draw out her lords admiration. And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and 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 (ver. 2).
Grace is reigning! Of this the sceptre of gold speaks. The kings heart is in the hand of the Lord, as the rivers of water: He turneth it whithersoever He will (Pro 21:1). He it is who has inclined the proud ruler of the Medes and Persians to extend the token of his favor to his trembling queen. The most high God ruleth in the kingdom of men (Dan 4:25), whether they recognize Him or not, and all power is in His hand. He has heard the mute prayer of Esther and her people, and from henceforth we are to see how He worketh all things according to the counsel of His own will, despite every effort of the enemy to thwart His purpose.
His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
Knowing that nought but some special guerdon desired could have brought his favorite wife thus unannounced and unsent for into the throne room, the king said unto her, What wilt thou queen Esther? and what is thy request? It shall be even given thee to the half of the kingdom (ver. 3). It is as if a blank check signed were handed her, reminding us of the many precious assurances of the New Testament: My God shall supply all your need according to His riches in glory through Christ Jesus, for He is able to do exceeding abundantly above all that we ask or think. He, who is neither enriched by withholding nor impoverished by giving, says to each trusting soul, What is thy request? And Omnipotence waits upon the petitions of His feeble people; and to faith He says: Be it unto thee even as thou wilt. May we have faith to thus enter into and enjoy His wondrous bounty.
Esther is not slow to proffer her request, though at first sight it seems a little thing indeed. And Esther 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 (ver. 4).
There is nothing that so emboldens a soul, burdened with anxiety, and desirous of obtaining help from another, like a season of communion and fellowship. Such a season Esther desires as a prelude to making known her real burden. As though to cover all suspicion, Haman, whose presence must have jarred terribly at such a time, is invited with the king. So the king and Haman came to the banquet that Esther had prepared (ver. 5).
In the house of wine the king affirms again his promise to his beloved queen: 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. It is, in its measure, like the word of the Lord to His own at the banquet of wine in Joh 14:13, 14, after the traitor had gone out: And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name I will do it. The king puts a limit: even to the half of the kingdom. Our blessed Lord puts a limit too: in My name-whatever His holy name may rightly be attached to. This is the only bound He will put to our asking. This, doubtless, is the secret of many unanswered prayers. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts (Jam 4:3). Such prayer cannot have the name of the Lord Jesus attached to it. The expression really means, by His authority. One says to another, Do so and so in my name. All understand he means as representing, or having the authority of the speaker behind him. And so it is in approaching the God of all grace in prayer. There is holy confidence when the will has been so truly subdued that the hearts only desire is that the Lord may be glorified. Then one can ask in His name, and He has pledged His Word to do it. We do not profess to say that queen Esthers case is any parallel to this. It but gives us the hint; and we turn aside from the narrative to press it upon the readers attention, because of the great importance of the subject.
True prayer is perhaps much rarer than many have any idea of. It can only spring from fellowship with God in a practical sense. If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (Joh 15:7). It is for lack of this that the prayer-meeting, and the daily season of reading and prayer in the home-not to speak of the sacred moments which should be spent in the closet with closed doors-often degenerate into a mere lifeless form. Souls are conscious of some secret sin indulged; some unscriptural thing in business or family life being persisted in; and of course there cannot be real prayer as long as this is the case. One has no title to expect an answer from God if walking in any forbidden path. May this be deeply impressed upon our souls!
It has been sometimes said that the prayer-meeting is the pulse of the assembly and we believe the expression to be a correct one. A sluggish, lifeless prayer-meeting is the indication that, whatever the activity otherwise, things are in a very low state indeed. It is quite possible to carry on gospel and teaching meetings, and to preserve a certain amount of order and decorum at the table of the Lord, which deceives many into the belief that the Holy Spirit is leading; but it is not possible truly to pray out of fellowship with God. This is especially true of the secret place. Even in the meeting set apart for waiting on God, a loquacious, self-confident man, may be able to deceive himself and others into the impression that his is really the prayer of faith; but a few moments spent in the presence of God, alone, will show how things really stand. There is no liberty, no power; all is a weariness to the flesh if the will is not truly subject, and the supreme desire of the soul not expressed in the words, Thy will be done.
But we return to our narrative. It would appear that Esther has not yet that liberty that would lead her to plead her case with assurance; so to the kings question she replies, My petition and my request is, 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 (vers. 7, 8). To this he evidently agrees; but what momentous consequences would hang upon that twenty-four hours delay! Satan, knowing that his time is short, and realizing that if his unholy purpose is to be carried out something must at once be done, contrives to bring about if possible the death of Mordecai at least, ere Esther has the appointed opportunity to ask his life, with the rest.
Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the kings gate that he stood not up, nor moved for him, he was full of indignation against Mordecai (ver. 9). The apparently triumphant Amalekite emerges in greater hauteur than ever from the banqueting house. His cup of earthly glory seems filled to the brim. Who so honored as he? He, alone of all the kings favorites, had been admitted to the queens presence. But there is one bitter ingredient in that so full goblet. Mordecai, the sackcloth covered Jew, pays him no attention whatever, as he passes by. The flesh cannot brook being thus despised. He is deeply grieved and filled with wrath against the only man who failed to do him honor. Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife, and Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king(vers. 10, 11). What a disgusting exhibition of vanity and pride! Surely Haman is now set in slippery places. Even the heathen, noting how soon, in the moral government of the universe, disaster followed on unbounded self-sufficiency and inordinate self-esteem, had coined the proverb whom the gods would destroy they first make mad. And the one true God had, long ere Hamans day, inspired a man to write, Pride goeth before destruction, and a haughty spirit before a fall; and when pride cometh, then cometh shame: but with the lowly is wisdom (Pro 16:18 and 11:2).
With characteristic conceit the vain-glorious premier keeps what he considers the choicest morsel to the last. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared, but myself; and to-morrow am I invited unto her also with the king. But he cannot conceal his wounded vanity in connection with the incident at the gate, for he adds bitterly, Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the kings gate (vers. 12, 13).
In the eyes of his satellites and his equally proud and vindictive wife, this is a matter that can readily be disposed of. Why should he wait the appointed time for the destruction of Mordecai with the rest of the Jews? Has he not just shown that none have such influence with the king as he? Why not, on some trumped-up pretext, despatch the insolent Hebrew at once? Then said Zeresh his wife, and all his friends unto him, Let a gallows be made fifty cubits high, and to-morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made (ver. 14).
Fifty cubits would be about eighty feet: rather unduly high, one would think, for one insignificant, undersized Jew to swing from; but Haman will publish his revenge abroad and thus give an object-lesson to any other who would dare defy the man of the hour.
And so our chapter closes, with the last nails being driven in the gallows in Hamans court, while Mordecai is all unaware of the fate which it is purposed to be meted out to him on the morrow; and a score of hours have yet to run ere the queen will prefer her request before the king.
Hath God forgotten to be gracious?
Fuente: Commentaries on the New Testament and Prophets
ESTHER AND THE KING AND HAMANS DELUSION
CHAPTER 5
1. Esther before the king and her request (Est 5:1-8)
2. Hamans 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 kings 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. Hamans 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 kings 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 kings 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. Esthers 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 Gods 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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
on the: Est 4:16, Mat 27:64
royal: Est 1:11, Est 8:15, Mat 10:16, Mat 11:8, 1Pe 3:3-5
inner: Est 4:11, Est 6:4
sat: 1Ki 10:18-20, Luk 22:30, Rev 3:21
Reciprocal: Gen 22:4 – third Gen 24:22 – took Gen 41:14 – he shaved Rth 3:3 – put thy 2Sa 1:2 – the third 1Ki 22:10 – having put Est 2:5 – Shushan Pro 31:22 – clothing Luk 7:25 – are in 1Ti 2:9 – not
Fuente: The Treasury of Scripture Knowledge
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 kings 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 kings 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 queens touching it, or, as some say, kissing it, was a token of her subjection and thankfulness for his favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Est 5:1. On the third day, of the fast: Est 4:16.
Est 5:3. To the half of the kingdom. This was a word of grace after the manner of kings. So Herod said to Herodias when she had pleased him with dancing. Xerxes used the like phrase. Herodotus, lib. 9.
REFLECTIONS.
This chapter presents us with a fine scheme of providence, counteracting the designs of the wicked for the preservation of the righteous Esther, animated by the love of life, and a wish to preserve the people of God. Esther, refreshed and animated in soul by the severest exercises of fasting and devotion, went boldly, and stood opposite the monarch of the eastern world, seated on his golden throne. With holy faith and trembling piety she awaited the issues, whether life or death. How noble was her conduct: it was greater than the glory to which she was raised. The Holy Spirit which prompted Abraham to intersede for Sodom, and Moses to stand in the gap for Israel, now animated her breast. The king seeing Esther, reached forth his golden sceptre, for God had touched his heart; she fainted indeed with fear, but received the most flattering marks of comfort and of honour. And if Esther found such grace in the eyes of her lord, how much more may penitent and afflicted people expect from the Father of mercies. She approached with trembling, because she was not commanded; but to us, heaven seems to have exhausted all its language of invitation. She knew not that either Haman, or any of the seven counsellors who surrounded the throne, would advocate her cause; but Jesus Christ, the beloved of the Father, has engaged to make our cause his own. Take courage then, thou oppressed, thou tempted and dejected soul; present thyself boldly to the God of heaven and earth with Esthers faith and piety, and as her lord beheld her trembling, and reached forth his sceptre and supported her, so will thy more compassionate Lord comfort thy soul, and grant thee more than thy request.
We must mark also the great prudence of Esther. Interseding for an obnoxious people, she disclosed not her supplication till she had got the king and Haman alone, where, had his cause been good, he had a fair opportunity of defence. But all encrease of honour, riches and joy to the wicked, does but encrease and nourish the depravity of their hearts. Elated with the singular honour to banquet in private with the king and the queen, an honour which no other minister had enjoyed, he knew not how to contain his joy. But oh what a check he received at the gate, when he saw a man in sackcloth stubbornly refuse to bow. The contumacy of this single person had before inflicted a thousand wounds in his pride, and now they will bleed afresh. Haman was hasting home to tell his family the greatness of his honours and joy; but this simple check threw a cloud of melancholy over him, and was ominous of impending ruin. All his laurels faded, and all his joys withered by this single blast; and while the crowd accounted him the happiest of mortals, he felt a misery prey on his vitals which language cannot describe.
Great and misguided men are often ruined by bad counsel. Zeresh, hearing the anguish of her husband, advised him according to his humour. This was following bad propensities, blind to future consequences. This was to confirm, not to remedy the diseases of his heart. This was to feed the fire in his breast with fresh fuel, till it produced an irruption of the most dreadful kind. The advice to hang Mordecai on a gallows fifty cubits high, strongly marks that this woman, notwithstanding her talents, had imbibed all the spirit of her husband. She was not aware, that in the highest career of passion the judgment should most cautiously retain the reins.
Hence we farther learn, that when God is about to destroy the wicked, he sends upon them a spirit of strong delusion. So he did on Saul before the battle of Gilboa; so he did on Ahithophel after Davids flight; so he did on Ahab before the affair of Ramoth-gilead; so in fact he has done to whole nations in the crisis of contumacy and destruction. Let every man therefore fear his own heart, keep lowly in his own eyes, and pray that God would never withdraw from his soul the aids of grace, and of his Holy Spirit.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Esther 5. Esther Obtains the Kings Favour and Invites him with Haman to a Banquet. Hamans Elation is Dashed by Vexation at Mordecais Refusal to Honour him.In Est 5:1 to Est 8:3 we read how these prayers are answered by blessing after blessing. The girl-queen is filled with purpose, courage, and ability. She enters the audience-hall trembling, but is welcomed by the king LXX gives a fine picture of this, saying that the king kissed his wife tenderly, and restored her when she fainted through excitement. The Heb. has excised that. Esther asks simply that Ahasuerus and his vizier, Haman, shall come to a drinking-feast (Est 5:4). They come, but are only bidden to come again next day (Est 5:7). The wretched Haman goes home chuckling over the queens graciousness to him (Est 5:9): he little knows that she is one of the hated folk, a Jewess; and less knows he of the morrows fate. As he goes, he passes Mordecai, and is more bitterly enraged than ever by the mans stiff contempt (Est 5:9). Wife and friends all counsel that a tall stake be set up whereupon Haman may have this Jew impaled. This stake would be some ten feet high, but set aloft upon a citadel, as in the case of Nicanor (2Ma 15:35).
Fuente: Peake’s Commentary on the Bible
ESTHER’S BANQUET
(vv. 1-8)
After the three days of fasting, Esther’s courage enabled her to enter the inner court of the king’s palace, clothed in her royal robes. The king was sitting on his throne, and there is no doubt that God disposed his heart to hold out his golden scepter toward Esther. We can imagine the relief of her heart when he did this!Esther then approached and touched the top of the scepter.The kings’s words to her were most magnanimous, offering her whatever she wanted, to the half of his kingdom! King Herod later made such a foolish promise to the daughter of Herodias because her dancing pleased him (Mar 6:22-23).But Esther did not take criminal advantage of the king as did the daughter of Herodias. She asked that the king and Haman would come that day to a banquet she had prepared (v. 4).
At the banquet, however, Esther did not divulge the purpose of her plans.The king asked her again what she desired, but she only asked for the presence of the king and Haman at a second banquet the next day, when she would make her request. Why did she do this?So that the pride of Haman would be built up to such a level that his fall would be that much greater.
HAMAN PLOTS THE MURDER OF MORDECAI
(vv. 9-14)
Haman was sitting on cloud 9! He left the banquet with a joyful heart.Yet there was one matter that greatly annoyed him. Mordecai was in the kings’ gate, evidently having changed from his sackcloth, but he gave Haman no recognition whatever (v. 9). So Haman’s joy was spoiled by intense anger.He did not even comfort himself by the anticipation that Mordecai would be destroyed with all the Jews quite soon.
Returning home, Haman called for his friends as well as his wife to boast of how much wealth he had gotten, the children he had and his promotion to a place above all the princes of the kingdom.Besides this, he adds, “Queen Esther invited no one but me to come in with the king to the banquet that she had prepared, and tomorrow I am again invited by her, along with the king” (v. 12). Certainly the balloon was being over inflated, but Haman did not realize it was ready to burst!
Haman as picture of the antichrist
“Yet” he says, “all this avails me nothing so long as I see Mordecai the Jew sitting in the king’s gate” (v. 13).Symbolically, Haman is a very striking picture of the coming antichrist , determined to destroy the people of Israel. Who is it who stands in his way? Certainly it is the true Christ, the Son of God, though Mordecai is but a faint type of the Lord Jesus, as will be seen very soon in this book.
Haman’s wife and friends had a ready solution to his problem. Let him have a gallows made, 75 feet high!and ask the king to have Mordecai hanged on it.Thus he could have Mordecai killed before the rest of the Jews. This pleased Haman, so he had the gallows made(v. 14).Now he could anticipate having the deep pleasure of seeing his particular enemy suffer and die in the sight of all the people of Shushan!Thus everything was going to be to the advantage of this proud and wicked enemy of God!
Fuente: Grant’s Commentary on the Bible
5:1 Now it came to pass on the third {a} 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.
(a) That is, after the Jews had begun to fast.
Fuente: Geneva Bible Notes
B. The Plot Exposed chs. 5-7
Chapters 5-7 carry us to the climax of our story. They show how God providentially preserved and protected His people.
1. Esther’s preparations ch. 5
Esther showed great wisdom in how she prepared to expose Haman as the enemy of the Jews and the Persian Empire.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The first banquet 5:1-8
Here we have another remarkable example of how God controls the hearts of kings (Est 5:2; Pro 21:1; cf. Genesis 39-41; Ezr 1:1-4; Nehemiah 2; Daniel 2; Daniel 3; Daniel 4; Daniel 5; Act 2:23). "To half of the kingdom" (Est 5:3) is hyperbole and means, "I will grant even a very large request" (cf. Est 5:6; Est 7:2; Mar 6:22-23). Esther must have had a very good reason for postponing her request of the king (Est 5:8), since delaying it opened the door to any number of complications. For example, the king’s mood might have changed, or Haman might have discovered the reason for the banquet.
Esther’s "procedure is part of a shrewd and deliberate plan in which Esther is taking the initiative and determining the course of events, as a close reading of the narrative will clearly show." [Note: Bush, p. 407.]
"What Esther did ranks among the great deeds of faith in Scripture and could have been recorded in Hebrews 11." [Note: Wiersbe, p. 728.]
"The spiritual application to the gospel message is remarkable. Because of our sin, we cannot enter the presence of an infinitely holy God. But this same God, in His incomparable love and grace, has provided a plan whereby even the worst of sinners may enter His presence and touch, as it were, His golden scepter." [Note: Whitcomb, pp. 82-83.]