Esther 5:1

Prayer. These verses suggest thoughts on the sovereignty of man and of God, the suggestion being almost entirely one of contrast rather than comparison.

I. THE DIGNITY OF THE HUMAN MONARCH AND THAT OF THE DIVINE. "The king sat upon his royal throne in the royal house" (ver. 1). The words are suggestive of the exceeding pomp and state with which Persian majesty surrounded itself, of the power it wielded, of the obsequious reverence it claimed. We are reminded of -

1. Royal rank. We make much of the different degrees of dignity that exist amongst us; from the common walks of life we look up beyond the knight to the baronet, to the earl to the marquis, to the duke, to the king, to the emperor, and feel something approaching to awe in the presence of exalted human rank. But what are these hum 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! (Isaiah 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" (Luke 12:4). What is their power to his, who is able to destroy both soul and body in hell"? (Matthew 10:28).

3. Royal will. The will of the human monarch is often exercised quite capriciously. Esther could not tell whether, when "she stood in the inner court of the king's house" (ver. 1), she would be graciously welcomed or instantaneously ordered for execution. All turned on the mood of the moment. God's will is sovereign, but never capricious. He doeth "according to his will," etc. (Daniel 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" (Esther 4:16) in now drawing near. She did it at the peril of her life. We picture her waiting for the king's notice with tearful eye and trembling heart, lest the "golden sceptre" (ver. 2) should not be held out to her. Our great and gracious King is accessible to the meanest of his subjects at any moment. There is indeed a Mediator (1 Timothy 2:5) between him and us, but through him we may come ,6 at all times." His throne on which he sits is a throne of grace. His sceptre is one of boundless beneficence. We may touch it when we will (ver. 3). If he rebukes us, it is not for coming when he does not send; it is for not coming oftener than we do. "Men ought always to pray."

2. How he may be pleased. Queen Esther sought acceptance by attention to her personal appearance; she "put on her royal apparel." That which we are to wear to gain the favour of our Sovereign is other than this. We are to "be clothed with humility (1 Peter 5:5). He has respect unto the lowly" (Psalm 138:6). Of such as the poor in spirit is the kingdom of heaven (Matthew 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" (Hebrews 11:6).

3. What it is he promises. The king of Persia made promise to Esther in very "royal" fashion; he offered her, in word, much more than he had any intention of granting. "It shall be given thee to the hall of the kingdom" (vers. 3, 6). To-day he promises superfluously; tomorrow he may virtually withdraw his word. There is no wisdom, carefulness, certainty about it. God's promises are righteous, wise, generous.

(1) Righteous, for he gives nothing to those who are deliberately vicious or impenitent, who "regard iniquity in their heart" (Psalm 66:18).

(2) Wise, for he gives sufficiency to those who are his servants, and who, as such, ask for their daily bread (Psalm 50:15; Proverbs 30:8; Matthew 6.).

(3) Generous, for he gives abounding spiritual blessings to those who seek them in Christ Jesus (Luke 11:13; Romans 8:32). Not tremblingly to an earthly throne, like Esther, do we come, but "boldly to the throne of grace" (Hebrews 4:16; Ephesians 3:12), to find grace for all our sin and help for all our need. - C.

And to charge her that she should go in unto the king, to make supplication unto him.
In the meantime, this lesson may be drawn from his conduct — that a resolute will, when it is exerted for the accomplishment of any purpose, is usually successful in the end. The triumphs of the Reformation, for example, in our own country and in other lands, where it did triumph, while they are really to be ascribed to the overruling providence of God, are instrumentally to be attributed to this, that God raised up and qualified for the work certain men of determined will and unflagging energy, who kept before them the great purpose which they sought to effect, and would be turned aside by no danger or difficulty from working it out. And I would remark, that in things spiritual — in things affecting the eternal salvation of man — resoluteness of will and indomitable energy are as indispensable as in the pursuit of temporal good.

(A. B. Davidson, D. D.)

How ardently Mordecai is coveting the sympathy of one whom his self-sacrifice elevated to a position above his own! Human sympathy, exhibited in practical ways, proves wondrous in power, multiplying joys and dividing sorrows. It is like sunshine upon rosebuds, unfolding hidden beauty and evoking new fragrance. Like May breezes upon consumptive cheeks, it brings back the glow of health where pallor of death has been, and paints cheerfulness where despondency has been brooding too long already. It is a contribution of the heart more priceless than the wealth of the Indies. It may be incapable of explaining the mysteries of providence; it may be disqualified for recommending resignation to the Divine will; possibly it may be powerless in affecting deliverance; but when genuine it possesses inestimable value, though it may not open avenues from Marah to the land of Beulah.

(J. S. Van Dyke, D. D.)

Esther, Haman, Mordecai, Zeresh
Apparel, Clothing, Court, Doorway, Entrance, Esther, Facing, Front, Gate, Hall, Inner, Inner-court, Inside, King's, Opening, Opposite, Over-against, Palace, Pass, Putteth, Queen's, Robes, Room, Rooms, Royal, Royal-house, Royalty, Sat, Seat, Seated, Sitting, Standeth, Stood, Third, Throne
1. Esther, adventuring on the king's favor, obtains the grace of the golden sceptre,
4. and invites the king and Haman to a banquet.
6. She, being encouraged by the king in her suit, invites them to another banquet.
9. Haman, proud of his advancement, repines at the contempt of Mordecai.
14. By the counsel of Zeresh he prepares for him a gallows.

Dictionary of Bible Themes
Esther 5:1

     5177   robes
     5581   throne

Esther 5:1-2

     5270   court

Esther 5:1-3

     5702   husband

Of the Subject to whom to the Key of Church Priviledge, Power, or Liberty is Given.
THIS key is given to the Brethren of the Church: for so saith the Apostle, in Gal. 5. 13. (in the place quoted and opened before) Brethren, you have been called to liberty. And indeed, as it is the eu einai, euexi'a, & eupraxi'a of a Commonwealth, the right and due establishment and ballancing of the liberties or priviledges of the people (which is in a true sense, may be called a power) and the authority of the Magistrate: so it is the safety of Church estate, the right and due settling and ordering
John Cotton—The Keyes of the Kingdom of Heaven, and Power Thereof

Walking with God
Genesis 5:24 -- "And Enoch walked with God: and he was not; for God took him." Various are the pleas and arguments which men of corrupt minds frequently urge against yielding obedience to the just and holy commands of God. But, perhaps, one of the most common objections that they make is this, that our Lord's commands are not practicable, because contrary to flesh and blood; and consequently, that he is an hard master, reaping where he has not sown, and gathering where he has not strewed'. These
George Whitefield—Selected Sermons of George Whitefield

The Life of the Blessed in Heaven.
Having examined the glorious gifts with which the risen body is clothed, and seen that it perfects the soul in all her operations; understanding, moreover, that the glorified senses are to contribute their share to the happiness of man--we shall now consider the happy life of the blessed in heaven, including the resurrection. But, remember, it is not a new life that is now to occupy our thoughts. It is a continuation of the same life that was begun the moment the vision of God flashed upon the soul.
F. J. Boudreaux—The Happiness of Heaven

Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being
J. W. McGarvey—The Four-Fold Gospel

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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