“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.”
And. Instead of these two verses, the Septuagint place (Haydock) what we have [in] chap. xv., with some small variation from the present account in Hebrew. But there is nothing incompatible with the truth. (Calmet) — The king might be at first displeased; but, seeing the effect which it had upon Esther, he might feel his former sentiments of love rekindle. (Calmet) (Tirinus) — House, or inner apartment, chap. iv. 11. The throne was surprizingly magnificent, yet inferior to that of Solomon, 3 Kings x. 18. (Calmet) — It was formed of gold and precious stones, with a curtain over it of purple and other colours. (Athen. xi. 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.”
Golden. “It is not this golden sceptre which saves the kingdom,” said Cyrus, “but faithful friends are the most true and secure sceptre for kings.” (Cyrop. viii.) (Calmet) — Kissed. Hebrew, “touched.” (Haydock)
“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.”
Kingdom. Chap. vii. 2. This compliment only (Calmet) meant, that every rational (Haydock) request should be granted, Mark. vi. 23.
“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.”
Prepared. It was not prudent to declare her request, when many improper persons were present; and Aman was not there. (Menochius) — She thought that the hilarity, occasioned by innocent feasting, (Haydock) might be a means of obtaining more effectually what she wanted. (Menochius) — If the prudence of this world suggest much address, why may not virtue employ the same arts for good purposes? Esther had to obtain two great points; to make the king retract his edict, and to abandon his favourite. She is afraid therefore of being too hasty, (Calmet) and invites the king again, to increase by this delay his desire of knowing her request, and that he might bind himself to grant it more effectually. (Worthington) — She invites Aman alone, who would thus be more envied by the other courtiers; (Lyranus) while she manifested an open dispostion, and disdained to accuse the absent. (Tirinus)
“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.”
Wine. The Persians did not drink till the end of the feast, (as the Turks are said to do at present. Tavernier) when they fall upon wine without any moderation. (Ælian, Hist. xii. 1.)
“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.”
Children. After military glory, this was deemed the greatest. The king sent presents yearly to those who had most children. (Herodotus i. 136.)
“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 me. It was thought very singular, when Artaxerxes invited his own brothers. (Plut.) — But when he also admitted a foreigner, the nobility became jealous, as that honour was reserved for the king’s relations. (Athen. i.) — Dine, or feast. Only one meal was taken, (Herodotus vii. 120.) and that in the evening. (Calmet)
“Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.”
Whereas. Septuagint, “all these things do not satisfy me, while I behold,” &c. Such is the insatiable nature of ambition! (Haydock) — Gate. He does not clearly mention that he wanted to be adored. (Menochius)
“Then said Zeresh his wife and all his friends unto him, Let a gallows be made of 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. gallows: Heb. tree”
High. This was to increase the shame. Hence Galba condemned a Roman citizen to be hung on a high white cross. (Suetonius ix.) — The Jews formerly burned a man in effigy with a cross, pretending to do it in detestation of Aman, but in reality to deride our Saviour, till the emperors forbade the custom, chap. ix. 21. (Calmet) (Just. and Theodos.) (Calmet)