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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 5:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Esther's bold approach to the king, Est 5:1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther 14:16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, etc. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear.
II.The favourable reception which the king gave her.
When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train, - that her countenance was cheerful and very amiable, but her heart was in anguish, - that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon here, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told,
1.That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (Est 5:2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life.
2.That he encouraged her address (Est 5:3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luk 18:6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; we are: the Spirit says, Come, and the bride says, Come. She had a law against her; we have a promise, many a promise, in favour of us: Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, while on the contrary he that was then the king's favourite was her enemy; but we have an advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace.
3.That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, Est 5:4, Est 5:5. Hereby,
(1.)She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate.
(2.)She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request.
(3.)She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him.
(4.)She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face.
(5.)She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle.
4.That he readily came, and ordered Haman to come along with him (Est 5:5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (Est 5:6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mar 6:23.
5.That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (Est 5:7, Est 5:8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed,
(1.)To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered.
(2.)To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and tomorrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If the Lord places more importance on beauty of soul than on that of the body, what must he think of artificial beautification when he abhors so thoroughly every sort of lie? “We walk by faith, not by sight.” As a matter of fact, it is the Lord who plainly teaches by the example of Abraham that one who obeys God will make small account of even father and relations and possessions and of his entire fortune. He made Abraham an exile, and then, because of that, gave him the name “friend,” because he was so little attached to the things of his own home. Yet, Abraham was of a noble family and had possessed a large fortune. A proof of this is that he overcame the four kings who had captured Lot, with 318 servants belonging to him. As for women, the only one we know of who used ornaments without blame is Esther. Her action in making herself beautiful had a mystical significance, however, for, as the wife of her king, she obtained deliverance for her people by her beauty when they were being slaughtered.
What can it mean that on the third day Esther dressed in royal garments, if not that in the third age of the world—i.e. after the incarnation, passion and resurrection of Christ—the Church of the nations dressed herself in faith, hope and charity, and in the beauty of all the virtues, to receive the sacraments of baptism through the confession of the holy Trinity so that she would then be worthy of the king’s company, since she was burning incessantly with a special love for him? She stands in the courtyard of the king’s house which was inside, opposite the king’s basilica, i.e. in the righteous works of this life which looks toward future compensation in Heaven, where the king himself sits on his celestial throne and assents to the prayers of those who piously cry out to him. He extends to this queen the staff he holds in his hand when he shows her the power of his rule, or rather the cross of his passion through which he has acquired for himself power in Heaven, on earth, and below the earth; so that “in his name every creature—celestial, terrestrial and infernal—shall bend his knee.” In fact, she kisses this staff lovingly, that is, she reveres it with total devotion. And the king himself pledges that he will agree to her request, just as he says in the Gospel: “Ask and it shall be given to you; seek and you shall find; knock and it shall be opened to you” (Matthew 7). And likewise: “Seek and you will receive, so that your joy may be complete.” For complete joy is given to the holy Church solely in the sense that it partakes in the kingdom of Heaven, where the fortunate queen will rule forever with Christ the king. And yet once she is allowed to choose her request, she invites him to the feast she has prepared for him; though this can best be understood as that complete and perfect devotion to her faith upon which the observer and arbiter of all the ages nourishes himself within. Of course, the Church invites to this refreshment, i.e. to this communion of vigorous faith, not only her friends but even her enemies and persecutors, namely pagans, Jews and heretics, so that—leaving behind the isolation of complete error—they may rejoice in the common good in the single home of catholic belief.
The fact that Esther put on all her royal robes on the third day undoubtedly signifies that the church of the nations, in the third time of the world, that is, after the incarnation, passion and resurrection of Christ, clothed herself through the sacrament of baptism and the confession of the Holy Trinity with faith, hope and charity, and the ornament of every virtue so that she might become worthy of the royal marriage while the love of (the Lord) remained constantly fervent. She stood in the inner court of the royal palace, that is, in the pious actions of this life which look at the future reward in heaven where the king himself sits on the supreme throne and fulfills the prayers of those who implore him piously. He, who held out to that queen the golden scepter that was in his hand, showed the power of his rule, that is, the cross of his passion through which he gained authority over heaven, earth and the underworld so that “at his name every knee shall bow in heaven, on earth and under the earth.” And (the church) lovingly kissed it, that is, worshiped it with all her devotion. And with regard to her petition, the king answered that he would listen to it, as it is said in the gospel as well, “Ask, and it will be given you; seek and you will find; knock, and the door will be opened for you.” And again: “Ask, and you will receive, that you joy may be full.” Indeed the full joy of the church is provided nowhere but in the perception of the heavenly kingdom where the queen will happily reign with the king Christ forever. But she, after choosing her petition, invited him to the banquet that she had prepared. This cannot be better interpreted than as the full and perfect devotion of her faith of which the supervisor and arbiter of all things himself nourishes in her. To that magnificent repast, that is, to the communion of wholesome faith, the church invites not only her friends but also her enemies and persecutors, namely the pagans, the Jews, and the heretics so that, after abandoning the wrong path of error, they may rejoice in the one house of universal confession for the common good.
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Summary
Esther 5:1 marks the dramatic culmination of Queen Esther's spiritual preparation and courageous resolve, depicting her unbidden approach to King Ahasuerus. Following a three-day fast, Esther, arrayed in her royal regalia, enters the highly restricted inner court of the king's palace, placing herself directly before the monarch seated on his throne. This perilous act, which carried a death penalty unless the king extended his golden scepter, signifies Esther's profound faith, strategic wisdom, and self-sacrificial determination to intercede for her people, the Jews, who faced imminent annihilation under Haman's genocidal decree.
Context
Literary Context
Esther 5:1 serves as the pivotal turning point following the intense build-up in Esther 4. Mordecai has just revealed Haman's wicked plot to annihilate all Jews in the Persian Empire and has challenged Esther to use her position to intervene. Esther initially expresses legitimate fear, citing the strict Persian law that mandated death for anyone approaching the king without summons, unless he graciously extended his golden scepter, as detailed in Esther 4:11. Mordecai's powerful rhetorical question, "who knows whether you have come to the kingdom for such a time as this?" (Esther 4:14), ultimately moves her. Esther then demonstrates remarkable spiritual leadership by calling for a three-day fast for all Jews in Susa, declaring her unwavering resolve: "if I perish, I perish" (Esther 4:16). Esther 5:1 is the direct fulfillment of this courageous vow, transitioning the narrative from prayer and preparation to decisive, life-threatening action. It meticulously sets the stage for the dramatic confrontation and the subsequent unraveling of Haman's plot, which unfolds throughout the remainder of Esther 5.
Historical & Cultural Context
The events of the book of Esther are set within the vast Persian Empire during the reign of King Ahasuerus, generally identified with Xerxes I (486-465 BC). The Persian court was renowned for its elaborate protocol, strict hierarchy, and the absolute, unquestionable authority of the king. The law prohibiting unsummoned access to the king, as explicitly stated in Esther 4:11, was a real and strictly enforced custom, designed to protect the monarch's security, prestige, and supreme power. Approaching the king's "inner court" (châtsêr pᵉnîymîy), the most restricted area immediately outside the royal apartments, was an act of extreme audacity and peril, placing one's life entirely at the king's immediate discretion. Esther's deliberate choice to wear her "royal apparel" (malkûwth related to lâbash) was not merely for aesthetic appeal but a strategic assertion of her queenly status, a symbolic appeal to her legitimate position and dignity within the court, perhaps hoping to evoke a sense of respect and duty from the king. The specific timing, "on the third day" (yôwm shᵉlîyshîy), often carries significant biblical weight, frequently signifying a moment of divine intervention, a turning point, or the culmination of a period of waiting, which subtly aligns with the implicit divine providence at work throughout this book.
Key Themes
This verse powerfully encapsulates several foundational themes prevalent throughout the book of Esther. Foremost is the theme of courage and self-sacrifice, as Esther knowingly risks her life for the potential salvation of her people, directly fulfilling her "if I perish, I perish" declaration from Esther 4:16. It also highlights strategic wisdom and meticulous preparation, demonstrated by Esther's precise timing ("on the third day" after the fast) and her deliberate choice of "royal apparel," suggesting a calculated and thoughtful approach rather than a rash impulse. The pervasive, albeit implicit, theme of divine providence is strongly underscored; though the name of God is never explicitly mentioned in the entire book, His unseen hand is undeniably evident in guiding Esther's actions, orchestrating the king's favorable response, and ultimately ensuring the deliverance of His people. Finally, the verse underscores the absolute authority of the monarch, whose single gesture—the extension of the golden scepter—held the power of life and death, setting the stage for the dramatic tension that permeates the narrative of Esther and highlighting the precariousness of life under such a system.
Exposition and Analysis
Key Word Analysis
This term (H3117) refers to a period of time, whether literal (sunrise to sunset) or figurative. In this context, "on the third day" specifically refers to the completion of the three-day fast Esther commanded. The choice of yôwm here emphasizes the specific temporal marker, highlighting the culmination of a period of intense spiritual preparation and strategic waiting, often carrying symbolic weight in biblical narratives as a divinely appointed moment for a decisive turning point.
This verb (H3847) means "to wrap around" or "to clothe oneself." Esther's act of putting on her royal apparel was not merely dressing, but a deliberate and strategic act of embodying her queenly status. By lâbash-ing herself in royal robes, she was asserting her dignity and legitimate position, presenting herself as a figure of consequence rather than a desperate supplicant, thereby hoping to elicit the king's respect and favorable attention.
This noun (H2691) denotes a "yard" or "enclosed space." Specifically, the "inner court" (châtsêr pᵉnîymîy) refers to the most restricted and perilous area of the king's palace, directly outside the royal apartments. To stand in this châtsêr unbidden was an act punishable by death, underscoring the extreme risk Esther undertook and the gravity of her decision to directly confront the king's absolute authority.
This noun (H3678) refers to a "throne" or "seat," often implying a canopied seat of authority. The king sitting upon his kiççêʼ emphasizes his supreme power, majesty, and unchallengeable position. This detail highlights the formidable presence Esther faced and the immense power differential between the vulnerable queen and the absolute monarch, making her courageous act all the more striking.
Verse Breakdown
"¶ Now it came to pass on the third day,"
This phrase establishes the precise and highly significant timing of Esther's action. It marks the conclusion of the three-day communal fast that Esther had initiated, indicating that her approach to the king was not impulsive but the result of spiritual discipline, prayer, and strategic waiting. The "third day" motif often signals a divinely appointed moment or a turning point in biblical narratives, subtly hinting at God's unseen hand at work in this critical juncture.
"that Esther put on [her] royal [apparel],"
This clause describes Esther's deliberate and purposeful preparation. By donning her queenly robes and regalia, Esther was not merely dressing; she was strategically asserting her royal identity, dignity, and legitimate status. This act was a calculated move, intended to present herself with authority and respect before the king, perhaps to remind him of her position and to mitigate the extreme danger of her unbidden appearance, rather than appearing as a desperate, common supplicant.
"and stood in the inner court of the king's house, over against the king's house:"
This part of the verse vividly portrays the extreme peril Esther willingly embraced. The "inner court" was a highly restricted and dangerous area, access to which without explicit summons was punishable by death. Her standing "over against the king's house" (meaning directly opposite the king's throne room) emphasizes her direct confrontation with the king's absolute power and the immediate, life-threatening situation she faced. It was a public and profoundly courageous act of intercession, a point of no return.
"and the king sat upon his royal throne in the royal house, over against the gate of the house."
This final clause describes the formidable presence and ultimate authority of King Ahasuerus. His sitting "upon his royal throne" underscores his supreme power, majesty, and unchallengeable position within his domain. The king's location "over against the gate of the house" implies he was clearly visible from the inner court, directly facing anyone who dared to approach, thereby intensifying the tension and highlighting the life-or-death nature of Esther's appeal, as her fate rested entirely on his immediate reaction.
Literary Devices
Esther 5:1 is masterfully crafted with several potent literary devices. Suspense is palpable, built through the preceding narrative and culminating in this moment of extreme peril. The phrase "on the third day" creates a heightened sense of anticipation, subtly hinting at a significant, perhaps divinely ordained, outcome. The vivid description of Esther's precarious position in the "inner court" directly facing the king on his "royal throne" generates immediate Tension, underscoring the life-or-death stakes of her audacious act. There is also rich Symbolism at play: Esther's "royal apparel" symbolizes her status, dignity, and strategic appeal to the king, while the "inner court" itself symbolizes the dangerous threshold between her life and potential death, a place where royal decree held absolute sway. The scene also presents a stark Contrast between Esther's vulnerable yet courageous act of self-sacrifice and the king's absolute, unchallenged authority, setting the stage for the dramatic interplay of power, petition, and divine providence that defines the subsequent narrative.
Theological and Thematic Connections
Esther 5:1 stands as a powerful testament to the themes of courage, divine providence, and intercession. While the book of Esther is unique for its explicit omission of God's name, His unseen hand is undeniably at work, subtly orchestrating events through human agency. Esther's bold step, taken after a period of intense fasting and prayer, exemplifies a profound trust that God would honor her obedience and self-sacrifice, even in the face of mortal danger. Her willingness to risk her life for the salvation of her people serves as a profound model for believers called to stand in the gap for the vulnerable and oppressed, demonstrating that faithful action often requires stepping out in courage. It reminds us that even in seemingly secular contexts or where God's presence is not overtly declared, His sovereign plan is unfolding, often through the courageous and obedient actions of His people.
Reflection and Application
Esther 5:1 profoundly challenges believers to examine their own moments of decision and the call to courageous action in their lives. Esther's exemplary conduct teaches us that genuine faith is not passive but often necessitates bold, calculated steps into uncomfortable or dangerous situations, trusting implicitly that God's hand is at work even when His presence feels hidden or His voice unheard. Like Esther, we are called to discern and utilize our unique positions, gifts, and resources—our "royal apparel"—for God's redemptive purposes, especially when advocating for justice, interceding for those in need, or confronting evil. Her strategic preparation, combined with spiritual discipline (the three-day fast), powerfully reminds us that faith and practical wisdom are not mutually exclusive but work in tandem, empowering us for divine assignments. We are encouraged to patiently discern God's timing, step out in obedient faith, and trust that if we are truly called to a task, He will equip us and open the necessary doors, even if it means risking our comfort, reputation, or personal safety.
Questions for Reflection
FAQ
What is the significance of "the third day" in Esther 5:1?
The "third day" in Esther 5:1 carries significant symbolic and practical importance. Practically, it marks the completion of the three-day fast that Esther had called for among the Jews in Susa (Esther 4:16). This period of fasting and prayer signifies intense spiritual preparation, communal solidarity, and profound dependence on God before undertaking such a perilous mission. Theologically, "the third day" often functions as a motif of divine intervention, culmination, or resurrection in biblical narratives (e.g., Joseph's release from prison in Genesis 40:20, the giving of the Law at Mount Sinai in Exodus 19:16, Jonah's deliverance from the great fish in Jonah 1:17). While God is not explicitly mentioned in the book of Esther, the timing subtly suggests a divinely appointed moment for Esther's crucial act, reinforcing the pervasive theme of divine providence at work behind the scenes, orchestrating events for the deliverance of His people.
Christ-Centered Fulfillment
Esther's courageous act in Esther 5:1, where she risks her life by approaching the king unbidden to intercede for her condemned people, powerfully foreshadows the ultimate intercession of Jesus Christ. Just as Esther, adorned in royal apparel, stood as a mediator between a powerful earthly king and a people facing annihilation, so Christ, our great High Priest, clothed in divine glory and human flesh, approached the Father on our behalf. Esther's "if I perish, I perish" resolve (Esther 4:16) finds its perfect and ultimate fulfillment in Jesus, who truly "perished" on the cross, laying down His life to save His people from eternal condemnation and the power of sin (Philippians 2:8). Unlike King Ahasuerus, who might or might not extend his scepter, our heavenly King has already extended His golden scepter of grace through Christ's finished work, granting us not just a reprieve but full, confident access to His throne of grace (Hebrews 4:16). Esther's "third day" action also subtly points to the glorious "third day" resurrection of Christ, which secured our salvation and opened the way for us to approach God without fear, through the Lamb of God who takes away the sin of the world (John 1:29). She stands as a compelling type of Christ, demonstrating the self-sacrificial love and intercessory power that finds its full and perfect expression in Him.