Catholic Commentary
The Second Banquet Begins
1So the king and Haman came to banquet with Esther the queen.2The king said again to Esther on the second day at the banquet of wine, “What is your petition, queen Esther? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.”
Esther 7:1–2 records the king and Haman attending Esther's banquet, where the king repeatedly asks Esther for her request, offering to grant her anything up to half his kingdom. The scene represents a pivotal moment where Esther's delayed petition is about to reverse the death decree against the Jewish people.
Esther breaks her silence at the threshold of deliverance—and God, like the king, already knows what she will ask before she speaks.
Catholic tradition brings a distinctive richness to these verses through three interlocking lenses.
Esther as Type of Mary: The Fathers of the Church — including St. Jerome, St. Ambrose, and later St. Bernard of Clairvaux — interpreted Esther typologically as an image of the Blessed Virgin. Bernard's famous sermon on the "aqueduct" describes Mary's intercession in terms drawn directly from Esther's approach to the king: the queen who finds favor with the sovereign and intercedes for the condemned. The Catechism of the Catholic Church (§964–965) teaches that Mary is the preeminent type of the Church and the model of intercession, and the patristic application of the Esther narrative to this Marian theology is an ancient and living strand of Catholic biblical interpretation.
The Theology of Intercession: Verse 2's insistent, repeated royal question illustrates the theological structure of petitionary prayer. God's desire to hear and grant the requests of His people is not coerced by prayer but is expressed through it. The CCC §2615 teaches that prayer in the name of Christ always finds an open and willing divine interlocutor. Ahasuerus's pledge of "up to half my kingdom" is, in this light, an earthly shadow of the divine generosity that, in Christ, gives not half but everything.
Providence and the Moment of Grace: The convergence of characters in verse 1 — king, queen, and adversary — reflects the Catholic understanding of kairos, the appointed moment of divine action. St. Thomas Aquinas, commenting on divine providence in Summa Theologiae I, Q. 22, notes that God's governance works through secondary causes and human free acts without overriding them. Esther's patient waiting for this exact moment embodies prudential virtue cooperating with grace.
These two verses speak directly to Catholics who feel the weight of interceding for others — for a family member in crisis, for justice in a situation that seems legally or socially locked against them, for a community under threat. Esther does not rush in at the first banquet (5:6–8); she waits, discerns, and prays before she speaks. For the contemporary Catholic, this is a model of intercessory prayer that is neither passive nor impulsive. It requires the discipline of fasting (4:16), the courage to act (5:1–2), and the wisdom to wait for the right moment (5:8).
Practically, ask yourself: Is there a cause or person you are carrying before God in prayer, but you have not yet found the words or the moment to act? Esther's posture invites you to combine interior preparation — through fasting, the Rosary, Eucharistic adoration — with attentive discernment of when and how to speak. The king's thrice-repeated question reminds us that God's mercy is not reluctant; He is already leaning toward us, asking: What is your petition?
Commentary
Esther 7:1 — "So the king and Haman went in to drink with the queen."
This brief verse is the pivot of the entire Esther narrative. The word "so" (Hebrew: wayyābō') carries the weight of divine providence: two prior banquets, Esther's three-day fast (4:16), Mordecai's refusal to bow (3:2), and Haman's scheming gallows (5:14) all converge in this single moment. The reader knows something none of the banquet's guests can see — that the man reclining at Esther's table as an honored guest is the architect of her people's annihilation. Haman's presence here is deeply ironic: he believes himself to be at the pinnacle of royal favor, yet he is walking into his own judgment. The setting of a banquet (mišteh, literally "a drinking feast") is theologically significant throughout Esther. The book opens with Ahasuerus's ruinous banquets (1:3–9) and pivots here to a banquet that will undo destruction. Wine and table fellowship, which elsewhere in the Persian court served pride and vanity, now become the stage for rescue.
Esther 7:2 — "What is it, queen Esther? What is your request? What is your petition?"
The king's triple question — mah-šě'ēlāṯēk … ûmah-baqqāšāṯēk — is not mere polite repetition. In Hebrew literary style, the doubling and tripling of a question signals both urgency and solemnity. Ahasuerus has now asked this same essential question three times (5:3, 5:6, and here), suggesting a kind of royal insistence that mirrors, however imperfectly, a figure who genuinely desires to grant what is asked. The phrase "up to half of my kingdom" ('ad-ḥăṣî hammalḵûṯ) is a formulaic expression of royal generosity well-attested in ancient Near Eastern literature; it is not a literal constitutional offer but a hyperbolic pledge of favor. Yet the irony the reader senses is sharp: Esther is about to ask not for treasure or territory, but for lives — the lives of her entire people. The king's offer of "half the kingdom" will be answered by a request that costs the king nothing material yet demands the overturning of an irrevocable royal decree (cf. 3:12–15).
Typological Sense: The Church Fathers and medieval exegetes consistently read Esther as a type (figura) of the Virgin Mary, the intercessor par excellence. Just as Esther approaches the king unsummoned at risk of her life (5:1–2) and then waits, fasting and praying, for the right moment to speak, so Mary's intercession at Cana (John 2:3) and throughout salvation history is marked by patient, discerning prayer followed by a petition that changes everything. The king's repeated, open-handed question — "What is your petition?" — likewise prefigures the disposition of the divine mercy toward those who intercede. St. Bonaventure drew on Esther explicitly to describe the Mother of God as the queen who "approaches the throne of grace on behalf of all sinners." The banquet setting also carries eucharistic overtones in patristic reading: the table at which life and death hang in the balance anticipates the table of the Lord, where the fate of the world was decided.