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1When Mordecai found out all that had happened, he tore his clothes and put on sackcloth and ashes, and walked through the city, crying and wailing in grief.
2He went as far as the palace gate, because no one was allowed to enter the palace gate wearing sackcloth.
3When the king's decree and orders reached all the different provinces the Jews began to mourn in terrible distress. They fasted, they wept, and they wailed; and many lay in sackcloth and ashes.
4Esther's maids and eunuchs came and told her,a and the queen was very upset. She sent clothes to him so he could take off his sackcloth, but he refused to accept them.
5She called Hathatch, one of the king's eunuchs assigned to attend her, and ordered him to go to Mordecai and find out what he was doing and why.
6Hathatch went to Mordecai in the city square in front of the palace gate.
7Mordecai explained to him everything that had happened to him,b including the exact amount of money that Haman had promised to pay the royal treasury for the destruction of the Jews.
8Mordecai also gave him a copy of the decree that had been issued in Susa for their destruction to show Esther and explain it to her, and asked him to instruct her to go to the king and appeal for mercy and plead before him for her people.
9Hathatch went back and told Esther what Mordecai had said.
10Then Esther spoke with Hathatch and ordered him to deliver this message to Mordecai.
11“All the king's officials, and even the people in the provinces of the king's empire, know that any man or any woman who goes to the king, entering his inner court without being summoned, is sentenced to death—that is the king's one law—unless the king holds out his golden scepter to them so they can live. In my case, I have not been called to go to the king for thirty days.”
12When Mordecai was told what Esther said,
13Mordecai sent a message back to Esther, saying, “Don't think that just because you live in the king's palace that your life is the only one that will be saved of all the Jews!
14If you stay silent right now, help and rescue will come to the Jews from some other place, and you and your relatives will die. Who knows—it could be you came to be queen for such a time as this!”
15Esther replied to Mordecai, saying,
16“Have all the Jews in Susa meet together and fast for me. Don't eat or drink anything for three days and nights. I and my girls will also fast. After that, I will go to the king, even though it's against the law, and if I die, I die.”
17Mordecai went and did everything Esther had told him to do.
Footnotes:
4 aClearly they told Esther what her cousin was doing, but did not give any explanation.
7 bThis would surely have also included Haman's issue with Mordecai that had precipitated the crisis.
"Where Are the Faithful Young Men?"
By John Piper8.7K02:46EXO 33:111CH 28:20EST 4:16MAT 16:241CO 15:58PHP 1:21This sermon calls for a generation willing to sacrifice their lives for Christ, to live dangerously and be reckless in His service, to prioritize prayer and God's Word above all else, and to be faithful unto death in fulfilling the work God has given them. It challenges men and women to be courageous, selfless, and willing to risk everything for the sake of God's kingdom, echoing the examples of biblical figures like Moses, Paul, Joab, and Esther.
(Gospel in the Book of Esther) 1. the Doom of the People
By Roy Hession6.7K54:35EstherEXO 32:33LEV 17:11NUM 14:29DEU 2:7EST 4:14PSA 34:13HEB 12:6In this sermon, the preacher discusses the theme of redemption and foreshadowing in the word of God. He emphasizes that even though the nation of Israel faced discipline and consequences for their disobedience, they could still have fellowship with God through offerings, sacrifices, and the shedding of blood. The preacher highlights the importance of repentance and submission to God's discipline, using the example of Israel being told to turn back into the wilderness after their disobedience at Kadesh Barnea. He concludes by expressing gratitude for God's grace and redemption, and encourages listeners to humble themselves and trust in God's ability to work in their lives.
Interview on Fasting
By Paul Washer6.4K20:15FastingEST 4:16MAT 4:1In this sermon, the speaker discusses the concept of fasting and its purpose in the lives of believers. He emphasizes that fasting should flow out of a lifestyle of prayer and a renewed mind in the word of God. The speaker also highlights the importance of passion and prioritizing the needs of others over personal desires. He cautions against falling into legalism or using fasting as a means to earn something from God. Instead, fasting should be driven by a deep burden for the salvation of loved ones or other pressing needs.
Let Compassion Swallow Your Fear
By Ray Comfort4.1K45:33FearEST 4:16MAT 9:35MAT 10:1LUK 22:39ACT 4:20HEB 13:6In this sermon, the speaker shares a personal story about injuring his arm while running to the house. Despite the pain, he continued to preach the gospel with his son-in-law outside the local courts for two and a half years. However, their preaching was eventually made illegal, so they moved to Huntington Beach to continue spreading the gospel. The speaker emphasizes the importance of compassion and active evangelism, comparing those who have not truly repented to tears among the wheat or foolish virgins. He also references the story of Jesus sending out his disciples to preach and heal, highlighting the need for laborers in the harvest.
(Gospel in the Book of Esther) 2. Esther at the Court for Her People
By Roy Hession3.9K53:41EstherEST 4:161CO 8:51CO 15:56In this sermon, the preacher emphasizes the importance of living moment by moment in God's love and receiving life from above. He shares a personal story of a woman who experienced the grace of God in forgiving her sins and removing their consequences. The preacher also uses an illustration of a man turning a handle to save a diver in the ocean to explain the nature of the deliverance Jesus has accomplished for humanity. The sermon concludes by mentioning the Old Testament as a pictorial way of teaching the truth of Jesus' work and referencing the plot of Haman against the Jews.
Esther 5
By William MacDonald1.6K49:27EstherEST 2:13EST 4:14PRO 3:5ISA 33:17MAT 6:33HEB 6:10HEB 11:6In this sermon, the speaker reflects on the book of Esther and highlights the hand of God in shaping the events of history for the benefit of His people. The speaker emphasizes that the Christian life is full of unexpected and significant moments, and encourages listeners to persevere and not give up. The sermon also mentions the importance of family values and the impact of small acts of kindness done in the name of Jesus. The speaker concludes by reminding listeners that God rewards their service, even if they may not see the immediate results.
A Cry at the King's Gate
By Carter Conlon1.6K39:31EST 4:1This sermon delves into the story of Esther in the Bible, focusing on the pivotal moment when Mordecai cried out at the king's gate, leading to Esther's courageous decision to approach the king for the sake of her people. The message emphasizes the importance of going beyond personal comfort and routine religious practices to intercede and pray for others, seeking God's mercy and intervention in a time of societal crisis and spiritual awakening.
The Cross and Eternal Glory - Part 6
By T. Austin-Sparks1.5K51:02Eternal GloryGEN 1:26EXO 3:2JOS 1:1EST 4:14MAT 6:33HEB 4:12HEB 9:22In this sermon, the speaker emphasizes the importance of understanding the word of God and its spiritual principles that apply to us today. They urge the audience to focus on God's work of recovering his people and revealing his original intentions. The speaker highlights the role of sin, atonement, and removal in the Bible, particularly in the first five books, as they introduce the concept of the cross of Christ and the priesthood. The sermon concludes by posing the question of what the Bible truly means and whether it is simply a collection of historical events or something more profound.
Is God Calling You to Be a Deliverer
By Teresa Conlon1.3K51:562CH 7:14EST 4:14ISA 41:10JER 1:5MAT 28:19EPH 6:101PE 2:9In this sermon, the speaker focuses on the story of Esther in the Bible, specifically in Esther Chapter 4. The speaker emphasizes the need for believers to recognize the bigger picture and understand that God is in control, even when things may seem chaotic. The speaker also highlights the importance of being willing to surrender oneself to God and give Him everything. The sermon also touches on the theme of intimidation and how believers should stand firm in their faith, just like Mordecai did in the story of Esther.
Esther-for Such a Time as This
By Teresa Conlon1.3K1:00:02EST 4:14PSA 92:12MAT 6:33In this sermon, the speaker begins by expressing the joy and hope that comes from being a follower of Jesus. He emphasizes the fear of growing old that the world has, but highlights the beauty of aging in Christ. The speaker then turns to the book of Esther and discusses how God can transform us in an instant, freeing us from fear, unbelief, and self-pity. He encourages the audience to live selflessly and not be consumed by the selfishness of the world.
Awake to Your Purpose
By Brian Long1.1K43:59PurposeEST 4:14EST 4:16MAT 6:33EPH 5:14PHP 1:1In this sermon, the preacher emphasizes the importance of committing oneself fully to God's purpose. He uses the example of Esther, who was willing to risk her life for the sake of her people. The preacher urges the congregation to wake up spiritually and walk wisely, redeeming the time because the days are evil. He emphasizes the need to understand God's will through prayer and the study of the Word. The sermon concludes with a call to embrace God's purpose, glorify Jesus, and join Him in rescuing the perishing.
Your Keys Please - the Power of the Human Will
By Joe Root1.1K1:35:42GEN 22:1EST 4:14PRO 3:5ROM 12:1JAS 4:7This sermon emphasizes the importance of surrendering our will to God, using examples of biblical figures who struggled with their wills. It challenges listeners to consider areas where their will may be unyielded and encourages them to seek God's will above their own desires.
The Heaven-Bred Warhorse
By Eric Ludy96053:291SA 17:481CH 12:32EST 4:14PSA 27:1ISA 54:17MAT 16:18ROM 8:37HEB 13:5This sermon emphasizes the need for the church to embrace a radical shift in strategy and approach to spiritual warfare. It highlights the importance of being willing to look like fools for Christ, to surprise the enemy by hitting where their defenses aren't up, and to be fearless and unstoppable in advancing the gospel. The message calls for a willingness to be unconventional, to leverage cultural access points, and to be ready to be the 'hobbler' in this generation, catching the enemy off guard with the power of God's truth and love.
Studies in Esther-02 Esther 4
By William MacDonald76650:15StudiesEST 4:14EST 4:16PSA 46:10ISA 45:7MAT 8:27ROM 5:8ROM 8:17In this sermon, the speaker reflects on the darkest moment in the book of Esther, where the people of God were sentenced to death. Despite the silence of God and unanswered prayers, the speaker emphasizes that God's directive will is still unfolding. The speaker also highlights the world's reliance on alcohol for enjoyment, even in difficult situations. The sermon concludes with a personal anecdote about the providence of God, illustrating how a computer was donated for the translation of Christian literature.
North Korea: Why Are Christians So Brutally Persecuted?
By Eric Foley75445:28EST 4:14MAT 6:25ROM 8:28ROM 8:38This sermon by Eric Foley shares the incredible journey of serving underground North Korean Christians. It highlights the dream that led to giving up everything to serve, the miraculous regeneration of the North Korean church, the challenges faced in smuggling Bibles into North Korea, and the importance of trusting in God's sovereignty and provision even in the face of persecution and adversity.
Marriage Series #8 - Esther & Ahasuerus
By Don McClure7201:00:06Humility in MarriageDestiny in RelationshipsEST 4:14PRO 3:5Don McClure explores the marriage of Esther and Ahasuerus, emphasizing the lessons that can be drawn from their contrasting personalities and the challenges they faced. He highlights how Esther's humility and willingness to surrender to God's plan ultimately led to her becoming a pivotal figure in saving her people, contrasting her approach with that of Vashti, who responded to Ahasuerus's arrogance with pride. The sermon underscores the importance of personal surrender, prayer, and patience in relationships, suggesting that true strength in marriage comes from humility and understanding one's destiny. McClure encourages listeners to recognize their purpose and the divine plan in their lives, regardless of their circumstances.
The Necessity of Weakness
By Carter Conlon66438:291SA 17:452CH 20:15EST 4:14PSA 18:32ACT 14:19ACT 16:25ACT 27:231CO 1:272CO 12:9EPH 6:10This sermon emphasizes the necessity of weakness in the Christian walk, drawing from the life of the apostle Paul and the story of David and Goliath. It highlights how God's strength is made perfect in our weakness, leading to victories that surpass human understanding. The message encourages believers to find strength in dependency on God, even in the face of overwhelming challenges and opposition.
God Protects Us Against Our Enemies
By Zac Poonen5801:03:181SA 2:30EST 4:14PRO 22:1MAT 10:25ACT 7:60This sermon emphasizes the importance of standing firm in faith and integrity, even in the face of opposition and challenges. Drawing insights from the story of Esther in the Bible, it highlights the need to trust in God's timing and providence, showing how God can turn situations around for those who honor Him. The message encourages believers to be willing to endure hardships, persecution, and even loss for the sake of their faith, knowing that God ultimately honors those who stand for Him.
(Through the Bible) Nehemiah & Esther
By Zac Poonen52655:51NEH 1:4NEH 6:15EST 4:14EST 6:1EST 9:1PSA 121:4PRO 21:30ISA 41:10ROM 8:311PE 5:7This sermon delves into the stories of Nehemiah and Esther, highlighting the contrast between those who are willing to sacrifice for God's work and those who seek comfort and compromise. It emphasizes the importance of selflessness, sacrifice, and being concerned with the glory of God's name. The sermon underscores God's sovereign protection over His people, even in the face of opposition and schemes by the enemy.
Esther: Beauty Preparations for the Bride
By Mike Bickle2552:55Authority in PrayerPreparationEST 2:12EST 4:14PSA 27:4SNG 4:16ZEC 12:10MAT 6:16MAT 11:28ROM 8:26JAS 4:2REV 22:17Mike Bickle emphasizes the significance of the Book of Esther as a model for the church's role in the end times, portraying the church as a bride prepared in beauty and intimacy with God. He highlights that Esther's preparation involved both suffering (the oil of myrrh) and joyful encounters with God (the fragrant perfumes), which are essential for the church to operate in authority during crises. Bickle stresses that the church must engage in prayer and fasting to cultivate a spirit of prayer, which is vital for spiritual authority and effectiveness in the world. He calls for believers to downsize their lives to prioritize this preparation and intimacy with God, as it is crucial for fulfilling their divine purpose. Ultimately, the sermon encourages the church to embrace its identity as the bride of Christ, prepared for the return of the King.
An Unforgettable Illustration - the Power of Prayer and Fasting
By Shane Idleman1807:49FastingPrayerNEH 1:4EST 4:16ISA 58:6JER 29:12JOL 1:14MAT 17:21Shane Idleman emphasizes the transformative power of prayer and fasting, illustrating that true desperation for God can be gauged by our willingness to sacrifice meals for spiritual growth. He likens prayer to a tool that can accomplish tasks, while fasting serves as a powerful sledgehammer against strongholds and spiritual battles. Idleman references biblical figures like Joel, Esther, and Nehemiah, who called for fasting in times of crisis, highlighting that intercession can change the course of events. He encourages believers to approach God with urgency and sincerity, reminding them that access to the Father has been granted through Jesus. The sermon concludes with a call to corporate prayer, urging the congregation to seek God earnestly.
The Secret of Spiritual Power (E)
By G.D. Watson1EST 4:16DAN 3:171CO 15:58JAS 1:12REV 12:4G.D. Watson preaches about the abiding secret of power in serving Jesus, emphasizing the willingness to consent to seeming failure for the sake of Christ. He highlights the importance of dying to self in our work, allowing God to receive all the glory and accomplish greater results than we can imagine. Watson urges believers to be willing to be counted as failures in the eyes of the world, just as many great faith leaders like Luther, Wesley, and Muller had to endure. He stresses the need to carry a spirit of 'but if not' in our hearts, facing tests and trials with unwavering faith.
Blessed for a Purpose
By E.A. Adeboye1EXO 12:35EST 4:14PRO 19:21MAL 3:102CO 9:8EPH 2:10E.A. Adeboye emphasizes the importance of recognizing God's purpose in the blessings He bestows upon His children, highlighting that these blessings are not just for personal benefit but to fulfill a greater divine plan. Through the examples of Esther and the Israelites, he illustrates how God strategically places His children in positions of influence and prosperity to carry out His will and bring about salvation and restoration. Adeboye urges believers to seek God's guidance in understanding the purpose behind their blessings and to actively use their resources, skills, and positions to serve God and others, ensuring that they do not miss out on fulfilling their divine assignments.
12. Ventures of Faith
By Chuck Smith1Trusting God's WillFaith Ventures1SA 14:62KI 6:242KI 7:32KI 7:192CH 14:112CH 15:22CH 16:9EST 4:14ROM 8:31HEB 11:6Chuck Smith emphasizes the significance of stepping out in faith to discover God's will, illustrating that God can work through anyone willing to venture forth. He warns against presumption and relying solely on human effort when God's hand is not evident, sharing personal experiences of faith ventures that succeeded and those that did not. Smith highlights biblical examples, such as Jonathan and the four lepers, to show that God can accomplish great things through a few faithful individuals. He encourages believers to remain flexible and open to God's direction, avoiding the trap of clinging to failing programs or efforts. Ultimately, the message is about making oneself available to God and trusting Him to lead the way.
On Fasting
By Timothy Tow0EST 4:16PSA 69:10ISA 58:6DAN 9:3MAT 6:16ACT 14:23ROM 14:51CO 8:8EPH 2:8Timothy Tow preaches about the dangers of seeking salvation through works, highlighting the different forms of salvation by works in various religions and denominations, including fasting, charity giving, and penance. He emphasizes the importance of salvation by grace through faith in Jesus Christ, as stated in Ephesians 2:8-9, and warns against trying to earn salvation through Church rules and good deeds. Tow also discusses the biblical perspective on fasting, showing that it is a means to draw closer to God through prayer and submission to the Spirit, as seen in examples like David, Daniel, Esther, and Paul and Barnabas.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
On hearing the king's decree to exterminate the Jews, Mordecai mourns, and clothes himself in sackcloth, Est 4:1, Est 4:2. The Jews are filled with consternation, Est 4:3. Esther, perceiving Mordecai in distress at the palace gate, sends her servant Hatach to inquire the reason, Est 4:4-6. Hatach returns with the information, and also the express desire of Mordecai that she should go instantly to the king, and make supplication in behalf of her people, Est 4:7-9. Esther excuses herself on the ground that she had not been called by the king for thirty days past; and that the law was such that any one approaching his presence, without express invitation, should be put to death, unless the king should, in peculiar clemency, stretch out to such persons the golden scepter, Est 4:10-12. Mordecai returns an answer, insisting on her compliance, Est 4:13, Est 4:14. She then orders Mordecai to gather all the Jews of Shushan, and fast for her success three days, night and day, and resolves to make the attempt, though at the risk of her life, Est 4:15-17.
Verse 1
Mordecai rent his clothes - He gave every demonstration of the most poignant and oppressive grief. Nor did he hide this from the city; and the Greek says that he uttered these words aloud: Αιρεται εθνος μηδεν ηδικηκος, A people are going to be destroyed, who have done no evil!
Verse 2
Before the king's gate - He could not enter into the gate, of the place where the officers waited, because he was in the habit of a mourner; for this would have been contrary to law.
Verse 3
Fasting, and weeping, and wailing - How astonishing, that in all this there is not the slightest intimation given of praying to God!
Verse 4
Sent raiment - She supposed that he must have been spoiled of his raiment by some means; and therefore sent him clothing.
Verse 5
Then called Esther for Hatach - This eunuch the king had appointed to wait upon her, partly, as is still the case in the East, to serve her, and partly, to observe her conduct; for no despot is ever exempt from a twofold torture, jealousy and suspicion.
Verse 8
That she should go in unto the king - The Greek adds, "Remember the time of your low estate, and in what manner you have been nourished, and carried in my arms; and that Haman, who is next to the king, has got a decree for our destruction. Pray, therefore, to the Lord, and plead with the king, that we may be delivered from death." But there is not a word of this either in the Hebrew, Syriac, or Vulgate.
Verse 11
Into the inner court - We have already seen that the Persian sovereigns affected the highest degree of majesty, even to the assuming of Divine honors. No man nor woman dared to appear unveiled before them, without hazarding their lives; into the inner chamber of the harem no person ever entered but the king, and the woman he had chosen to call thither. None even of his courtiers or ministers dared to appear there; nor the most beloved of his concubines, except led thither by himself, or ordered to come to him. Here was Esther's difficulty; and that difficulty was now increased by the circumstance of her not having been sent for to the king's bed for thirty days. In the last verse of the preceding chapter we find that the king and Haman sat down to drink. It is very likely that this wicked man had endeavored to draw the king's attention from the queen, that his affection might be lessened, as he must have known something of the relationship between her and Mordecai; and consequently viewed her as a person who, in all probability, might stand much in the way of the accomplishment of his designs. I cannot but think that he had been the cause why Esther had not seen the king for thirty days.
Verse 13
Think not - that thou shalt escape - This confirms the suspicion that Haman knew something of the relationship between Mordecai and Esther; and therefore he gives her to understand that, although in the king's palace, she should no more escape than the Jews.
Verse 14
Then shall there enlargement and deliverance arise - He had a confidence that deliverance would come by some means; and he thought that Esther would be the most likely; and that, if she did not use the influence which her providential station gave her, she would be highly culpable. And who knoweth whether thou art come - As if he had said, "Is it likely that Divine providence would have so distinguished thee, and raised thee from a state of abject obscurity, merely for thy own sake? Must it not have been on some public account! Did not he see what was coming? and has he not put thee in the place where thou mayest counteract one of the most ruinous purposes ever formed?" Is there a human being who has not some particular station by an especial providence, at some particular time, in which he can be of some essential service to his neighbor, in averting evil or procuring good, if he be but faithful to the grace and opportunity afforded by this station? Who dares give a negative to these questions? We lose much, both in reference to ourselves and others, by not adverting to our providental situation and circumstances. While on this subject, I will give the reader two important sayings, from two eminent men, both keen observers of human nature, and deeply attentive in all such cases to the operations of Divine providence: - "To every thing there is a season; and a time to every purpose under heaven. Therefore withhold not good from them to whom it is due, when it is in the power of thy hand to do it." Solomon. There is a tide in the affairs of men, Which, taken at the flood, leads on to fortune; Omitted, all the voyage of their life Is bound in shallows, and in miseries. Shakespeare. Has there not been a case, within time of memory, when evil was designed against a whole people, through the Hamans who had poisoned the ears of well-intentioned men; in which one poor man, in consequence of a situation into which he was brought by an astonishing providence, used the influence which his situation gave him; and, by the mercy of his God, turned the whole evil aside? By the association of ideas the following passage will present itself to the reader's memory, who may have any acquaintance with the circumstance: - "There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man!" "Then said, I, Ah, Lord God! They say of me, Doth He Not Speak Parables?" Rem acu tetigi.
Verse 16
Fast ye for me, and neither eat nor drink three days - What a strange thing, that still we hear nothing of prayer, nor of God! What is the ground on which we can account for this total silence? I know it not. She could not suppose there was any charm in fasting, sackcloth garments, and lying on the ground. If these were not done to turn away the displeasure of God, which seemed now to have unchained their enemies against them, what were they done for? If I perish, I perish - If I lose my life in this attempt to save my people, I shall lose it cheerfully. I see it is my duty to make the attempt; and, come what will, I am resolved to do it. She must, however, have depended much on the efficacy of the humiliations she prescribed.
Introduction
MORDECAI AND THE JEWS MOURN. (Est 4:1-14) When Mordecai perceived all that was done--Relying on the irrevocable nature of a Persian monarch's decree (Dan 6:15), Hamman made it known as soon as the royal sanction had been obtained; and Mordecai was, doubtless, among the first to hear of it. On his own account, as well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible: "for none might enter into the king's gate clothed with sackcloth." But he found means of conveying intelligence of the horrid plot to Queen Esther.
Verse 4
Then was the queen . . . grieved; and . . . sent raiment to . . . Mordecai--Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough to the palace to inform her of the cause of such sudden and extreme distress.
Verse 5
Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her--Communication with the women in the harem is very difficult to be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office of the seraglio. When the commission is executed, the subaltern communicates it to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also. Accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist Esther's powerful influence.
Verse 8
charge her that she should go in unto the king--This language is exceedingly strong. As it can scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren and in the name of her God, to make a direct appeal to the feelings of her royal husband.
Verse 11
whosoever, whether man or woman, shall come unto the king into the inner court, who is not called--The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.
Verse 13
Then Mordecai commanded to answer Esther--His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race--that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.
Verse 16
so will I go in unto the king, which is not according to the law--The appeal of Mordecai was irresistible. Having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt. I . . . and my maidens--It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion. Next: Esther Chapter 5
Introduction
INTRODUCTION TO ESTHER 4 This chapter relates the mourning of Mordecai, and of the Jews in every province, on account of the edict to destroy them, Est 4:1, the information Esther had of it, and what passed between her and Mordecai, through Hatach, a chamberlain, by whom he put her upon making a request to the king in their favour, Est 4:4, to which she at first objected, because of a law in Persia which forbids any to come to the king unless called, Est 4:9, but being pressed to it by Mordecai, she agreed, and ordered a general fast among the Jews, Est 4:13.
Verse 1
When Mordecai perceived all that was done,.... By the king, at the instigation of Haman, against the Jews; which he came to the knowledge of, either by some of the conflicts or by common fame, or on the sight of the edicts which were published in Shushan; though the Jews think it was made known to him in a supernatural way, either by Elijah, as the former Targum (x), or by the Holy Ghost, as the latter: Mordecai rent his clothes: both behind and before, according to the same Targum; and this was a custom used in mourning, not only with the Jews, but with the Persians also, as Herodotus (y) relates: and put on sackcloth with ashes; upon his head, as the former Targum; which was usual in mourning, even both; Job 2:12 and went out into the midst of the city; not Elam the province, as Aben Ezra, but the city Shushan: and cried with a loud and bitter cry; that all the Jews in the city might be alarmed by it, and inquire the reason of it, and be affected with it; and a clamorous mournful noise was used among the Persians, as well as others, on sad occasions (z). (x) So Midrash Esther, fol. 94. 1. (y) Thalia, sive, l. 3. c. ----. Urania, sive, l. 8. c. 99. (z) Calliope, sive, l. 9. c. 24.
Verse 2
And came even before the king's gate,.... Or court, that Esther might if possible be made acquainted with this dreadful calamity coming upon her people: for none might enter into the king's gate clothed with sackcloth: or appear in such a dress at court, where nothing was admitted to damp the pleasures of it.
Verse 3
And in every province whithersoever the king's commandment and his decree came,.... For destroying the Jews on such a day, in every place where they were to be found: there was great mourning among the Jews, and weeping, and wailing; which continued all day: and many lay in sackcloth and ashes: all night; made use of no other bed to lie on, nor clothes to cover them with.
Verse 4
So Esther's maids and her chamberlains came and told it her,.... Her maids of honour and eunuchs that attended her, which they might tell her merely as a piece of news, there being something shocking in it to tender minds; or perhaps nothing more than that Mordecai was in sackcloth; and they might have observed, by some incident or another, that there was some connection between Mordecai and Esther, and that she had a peculiar respect for him: then was the queen exceedingly grieved; even though she might not know the whole of the matter; but perceiving whatever it was it greatly affected Mordecai, with whom she sympathized: and she sent raiment to clothe Mordecai, and to take away his sackcloth from him; that so he might appear at court, and she get better intelligence of the cause of all this: but he received it not; refusing to be comforted, or appear cheerful under such melancholy circumstances.
Verse 5
Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her,.... Which, according to the Targum, was Daniel (a); but it is not likely that Daniel should have lived to this time; however, this officer was not only intrusted with the care of the queen by the king, but she had also an high opinion of him, and therefore employed him in this affair: and gave a commandment to Mordecai, to know what it was, and why it was; what was the reason of his appearing in sackcloth, and why he did not receive the clothes she sent him. (a) So Midrash Esther, fol. 94. 3. & Jarchi in Dan. iv. 5.
Verse 6
So Hatach went forth to Mordecai, unto the street of the city,.... Where he was, in a public manner, expressing his grief and sorrow: which was before the king's gate: that led to the royal palace.
Verse 7
And Mordecai told him of all that had happened unto him,.... How that, for refusing to reverence Haman, he was incensed against him, and against all the Jews for his sake; and had vowed revenge on them, and had formed a scheme for the ruin of them: and of the sum of money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them the 10,000 talents of silver he proposed to pay into the king's exchequer in lieu of the Jews' tribute; which Mordecai observes, to show how bent he was upon the destruction of the Jews, and cared not what it cost him to gain his point; and perhaps Mordecai as yet might not know that the king had remitted it.
Verse 8
Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them,.... Which had now been published in the city; by which means Mordecai had had a sight of it, and had transcribed it; see Est 3:14 to show it unto Esther, and to declare it unto her; what Haman intended against the people of the Jews; as the Targum adds: and to charge her; in his name; whose charges she had always regarded, both before and since she was queen; or in the name of God: that she should go in unto the king to make supplication unto him, and to make request before him for her people; signifying there was a necessity of doing it speedily, and of urging her request with great earnestness and importunity, since it was not the life of a single person, but the lives of a body of people, and her own, that lay at stake.
Verse 9
And Hatach came and told Esther the words of Mordecai. Both the case of the Jews, and the cause of it, and what he would have her do at this critical juncture. And Hatach came and told Esther the words of Mordecai. Both the case of the Jews, and the cause of it, and what he would have her do at this critical juncture. Esther 4:10 est 4:10 est 4:10 est 4:10Again Esther spake unto Hatach,.... For there was no other way of corresponding and conversing but by an eunuch; the wives of kings being altogether under their watch and care: and gave him commandment unto Mordecai; to go unto him, and what he should say to him from her, which is as follows.
Verse 10
All the king's servants and the people of the king's provinces do know,.... Not only the princes and courtiers, but all the king's subjects, the meanest of them; there is scarce a person throughout the whole empire, to whom the following law is not known; this is said, to show how notorious it was: that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death; according to the former Targum, Human got this law to be made now, to prevent any application to the king about this affair; but then it would not have been so universally known as before declared; and it appears that there was such a law among the Medes, made by Dejoces, that none should go into the king's presence, but all should be done by messengers (b); and this was altered among the Persians, for the seven princes that slew Smerdis made an agreement, that whoever of them was chosen king, the rest should have the liberty of going unto him when they pleased, without a messenger to introduce them (c); it seems by this account it was death to go into the inner parlour, where the king usually was, without leave, or being called; this was made both for the king's safety, and for awe and reverence of his majesty, and to prevent any insinuations into him by ill-designing persons: except such to whom the king shall hold out the golden sceptre, that he may live; which, whether he would or not, was very precarious; so that a person ran a great risk to go in uncalled: but I have not been called to go in unto the king these thirty days; which looked as if the king had not that fond affection for her he formerly had; and therefore there was greater danger in going in to him uncalled, and the less hope of success. (b) Herodot. Clio, sive, l. 1. c. 99. (c) Herodot. Thalia, sive, l. 3. c. 84.
Verse 11
And they told to Mordecai Esther's, words. The messengers she sent to him. And they told to Mordecai Esther's, words. The messengers she sent to him. Esther 4:13 est 4:13 est 4:13 est 4:13Then Mordecai commanded to answer Esther,.... Gave in charge to the messengers what they should say to Esther from him, by way of reply: think not with thyself that thou shall escape in the king's house, more than all the Jews; signifying that her being queen, and in the king's palace, would be no protection to her; and she would be no safer there than the Jews elsewhere, since they had no greater enemies any where than in the king's court; and it was or would be known of what nation she was, and therefore must not expect to escape the fury of the enemy.
Verse 12
For if thou altogether holdest thy peace at this time,.... And will not speak to the king in favour of the Jews, because of the danger she would be exposed to in doing it: then shall there enlargement and deliverance arise to the Jews from another place; Mordecai seemed confident of it, that by some means or another the Jews would be delivered; if not through the intercession of Esther, yet from some other quarter, or by some other hand: but thou and thy father's house shall be destroyed; for such neglect of the people of God when in distress, want of pity to them, and not exerting herself as she might in their behalf; so that seeing she and her family must perish, it was better to perish in a good cause than in a bad one: and who knoweth whether thou art come to the kingdom for such a time as this? he intimates that he believed that the providence of God had raised her to that dignity, that she might be an instrument of saving his people in the time of their distress; and this he said to encourage her to make the experiment.
Verse 13
Then Esther bade them return Mordecai this answer. Which follows, and was sent by the messengers she sent the above to him. Then Esther bade them return Mordecai this answer. Which follows, and was sent by the messengers she sent the above to him. Esther 4:16 est 4:16 est 4:16 est 4:16Go, gather together all the Jews that are present in Shushan,.... To acquaint them with what follows; but not to continue in a body together, which might cause suspicion of an ill design in them; according to the latter Targum, 12,000 chosen priests were found in it; but that must be an exaggeration of their number; it can hardly be thought there were so many Jews in all there: and fast ye for me; that is, pray for her, that she might have courage to go in to the king, and meet with success; for prayer was the principal thing, fasting only an accessory to it, and as fitting for it, and expressive of affliction and humiliation of soul: and neither eat nor drink three days, night nor day; it was to be a continued fast unto the third day; as Aben Ezra interprets it, they were not to eat at evening, but fast two whole days, and two whole nights, until the third day came, on which Esther went in to the king, Est 5:1. I also and my maidens will fast likewise; in the same manner and as long; these maids of honour were either proselytes, perhaps of her making, or Jewish ladies, she being allowed by the king to choose whom she pleased: and so will I go in unto the king, which is not according to the law; or "afterwards", or "and then" (d) when they, and she and her maids, had fasted and prayed so long, then she was determined in the strength of the Lord to go into the king's presence with her petition, though it was contrary to law: and if I perish, I perish; signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of God, that she should lose it, she was content, and acquiesced in his will, leaving herself entirely in his hands, to dispose of her as he thought fit. (d) "et postea", Noldius, p. 198. No. 899. so the Targum, Sept. "et tune", V. L. Pagninus, Montanus; "tum", Tigurine version.
Verse 14
So Mordecai went his way,.... About the business he was directed to; the word used having sometimes the signification of passing over or transgressing, Jarchi interprets it of Mordecai's transgressing the command, by fasting on a festival; the letter being written on the thirteenth of Nisan, Est 3:12, the next day was the passover, on which he supposes the fast began; and the three days were, the fourteenth, fifteenth, and sixteenth of the month, and belonged to the feast of the passover and of unleavened bread; so the Targum: and did according to all that Esther had commanded him; got the Jews together, and kept a fast three days; according to the Midrash (e) they were the thirteenth, fourteenth, and fifteenth of Nisan. (e) Midrash Esther, fol. 94. 4. Next: Esther Chapter 5
Introduction
Mordochai's Mourning on account of the Decree for the Assassination of the Jews, and His Admonition to Esther to Intercede for Her People - Esther 4 When Mordochai heard what had happened, he went mourning and lamenting about the city, and even to the king's gate; and the decree of Haman occasioned great lamentations among the Jews in all the provinces of the kingdom (Est 4:1-3). When Queen Esther heard through her maids and courtiers of Mordochai's mourning, she sent him raiment that he might put off his mourning garb, but he refused to do so. She then sent an eunuch to him to inquire more particularly as to its cause. Mordochai informed him of all that had happened, giving him a copy of the decree to show to Esther, and charging her to entreat the king's favour for her people (Est 4:4-8). The queen, however, expressed her hesitation to go in unto the king unsummoned, but upon Mordochai's repeated admonition, resolved to make the desired attempt, at the peril of her life (Est 4:9-17).
Verse 1
Mordochai learnt all that was done, - not only what had been openly proclaimed, but, as is shown by Est 4:7, also the transaction between the king and Haman. Then he rent his garments, put on sackcloth and ashes, and went out into the midst of the city, making loud and bitter lamentation. Comp. on the last words, Gen 27:34. The combination of אפר with שׂק ילבּשׁ is an abbreviation for: put on a hairy garment and spread ashes upon his head, in sign of deep grief; comp. Dan 9:3; Job 2:12, and elsewhere. Est 4:2 And came even before the king's gate, i.e., according to Est 4:6, the open space before the entrance to the royal palace; for none might enter wearing mourning. לבוא אין, there is no entering, i.e., none may enter; comp. Ewald, 321, c. Est 4:3 Also in every province whither the king's decree arrived, there arose a great mourning among the Jews. אשׁר מקום is an adverbial accusat. loci in apposition to בּכל־מדינה: in every place to which the word of the king and his decree reached, i.e., arrived. "Sackcloth and ashes were spread for many," i.e., many sat in hairy garments upon the earth, where ashes had been spread; comp. Isa 58:5. The meaning is: All the Jews broke out into mourning, weeping, and lamentation, while many manifested their grief in the manner above described.
Verse 4
The matter was made known to Esther by her maids and eunuchs, i.e., by her attendants. The Chethiv תּבואינה does not elsewhere occur after ו consecutive, hence the substitution of the Keri תּבואנה. The object of יגּידוּ: what they told her, is evidently, from what follows, the circumstance of Mordochai's appearance in deep mourning before the gate of the palace. On receiving this information the queen fell into convulsive grief (תּתחלחל, an intensive form of חוּל, to be seized with painful grief), and sent to Mordochai raiment to put on instead of his sackcloth, evidently for the purpose of enabling him to enter the palace and give her the particulars of what had happened. But Mordochai did not accept the raiment. Est 4:5-7 Then Esther sent Hatach, one of the eunuchs whom the king had set before her, i.e., appointed to attend her, to Mordochai to learn "what this, and why this," i.e., what was the meaning and the cause of his thus going about in mourning. When Hatach came forth to him in the open place of the city before the king's gate, Mordochai told him all that had happened, and the amount of the money which Haman had promised to weigh to the king's treasures (i.e., to pay into the royal treasury) for the Jews, to destroy them, i.e., that it might be permitted him to destroy the Jews. פּרשׁה, properly a determined, accurate statement, from פּרשׁ in the sense of to determine clearly (see rem. on Lev 24:12); here, according to the context: amount, sum. This promise of Haman is here emphatically mentioned as the chief point, not so much for the purpose of raising the indignation of Esther to the highest pitch (Bertheau), as to show the resentment and eagerness with which Haman had urged the extermination of the Jews. The Chethiv יהוּדיּים is the rarer form for יהוּדים, and is repeated Est 8:1, Est 8:7,Est 8:13; Est 9:15, Est 9:18. Est 4:8 Mordochai also gave Hatach a copy of the decree published in Susa (בּשׁוּשׁן נתּן, like Est 3:15) to show it to the queen. The להּ וּלהגּיד following is more correctly drawn towards the subsequent וּלצוּות, as by Bertheau, than connected according to the accentuation with what precedes. Before this infinitive must be supplied from the context, especially from Est 4:7 : and Mordochai commissioned him or told him (Hatach): to declare unto her and to command her (Esther) to go in unto the king, to entreat him and to make request before him for her people. על בּקּשׁ, to beg, to make request for something, like Ezr 8:23, and Est 7:7. עמּהּ על, concerning her people, i.e., in this connection: for them.
Verse 9
When Hatach brought this information to Esther, she sent word by him to Mordochai, that she might not go in unto the king unsummoned. אל מ תּצוּהוּ, she ordered or commissioned him to Mordochai, viz., to tell him what follows, Est 4:11 : "All the king's servants and the people of the king's provinces (i.e., all the officers and subjects of the king) know, that with respect to every man or woman that shall come in unto the king, into the inner court, that is not called - one (the same) law (is) for him: to put (him) to death, except him to whom the king shall hold out the golden sceptre, that he may live." לואשּׁה כּל־אישׁ precede as nominativi absol.; these are followed by two relative clauses, which are succeeded by the anacoluthic predicate דּתו אחת: one and the same law is for him (דּתו, the law concerning him, the unsummoned appearer, the matter of which is briefly stated by להמית). In the inner court dwelt the king, seated on his throne (comp. Est 5:1). The law, that every one entering unbidden should be put to death, was subject to but one exception: וגו מאשׁר לבד, except him to whom the king stretches out, etc. הושׁיט from ישׁט, appearing only in the present book (Est 5:2; Est 8:4), but frequently in Chaldee and Syriac, signifies to hold out, to extend, with לו, to or towards him. שׁרביט, the Aramaic form for שׁבט, sceptre. Access to the royal presence had been already rendered difficult by an edict issued by Dejokes the Mede, Herod. 1:9; and among the Persians, none, with the exception of a few individuals (Herod. iii. 118), were permitted to approach the king without being previously announced (Herod. iii. 140; Corn. Nepos, Conon, 3). Any one entering unannounced was punished with death, unless the king, according to this passage, gave it to be understood by stretching forth his sceptre that he was to remain unpunished. It is, however, self-evident, and the fact is confirmed by Herod. iii. 140, that any who desired audience were allowed to announce themselves. Esther might, it seems, have done this. Why, then, did she not make the attempt? The answer lies in her further message to Mordochai: "and I have not been called to come in unto the king these thirty days." From these words it appears, that formerly she had been more frequently summoned before the king. Now, however, a whole month had passed without any invitation. Hence she concluded that the king did not much wish to see her, and for this reason dared not go unto him unbidden. Evidently, too, she was unwilling to be announced, because in that case she would have been obliged immediately to make known to the king the cause of her desiring this interview. And this she would not venture to do, fearing that, considering the great favour in which Haman stood with the king, she might, if she did not provoke his displeasure against herself through her intercession for her people, at least meet with a rejection of her petition. To set aside an irrevocable decree sealed with the king's seal, must have appeared to Esther an impossible undertaking. To have asked such a thing of the king would have been indeed a bold venture.
Verse 12
When what Esther said was reported to Mordochai, he sent word back to her (השׁיב): "Think not in thy soul (with thyself) to be saved in the house of the king above all the Jews; for if thou holdest thy peace at this time, recovery and deliverance will arise from another place, but thou and thy father's house shall be destroyed. And who knows if thou hast attained to royalty for a time such as this?" By the words: "Think not that thou wilt be saved in the king's house above all the Jew," i.e., alone of all the Jews, Mordochai does not reproach Esther with being indifferent to the fate of her fellow-countrymen, but rather calls her attention to the fact that her own life is in danger. This is evident from the clause: if thou hold thy peace, will not intercede with the king for thy people, help will come from some other quarter. רוח = רוחה, Exo 8:11, ἀναψύξις, deliverance from oppressive restraint. יעמוד, rise up, arise, used according to later custom for קוּם, as in Ch1 20:4. The thought is: the Jewish nation cannot perish, its continuance is guaranteed by the divine promise. If thou wilt venture nothing for its safety, God will bring deliverance, but destruction will come upon thee and thy family. Though Mordochai neither speaks of God, nor alludes directly to His assistance, he still grounds his hopes of the preservation of his people upon the word and promise of God, and Brentius pertinently remarks: habes hic excellentem ac plane heroicam Mardochaei fidem, qua in praesentissimo ac periculosissimo discrimine videt futuram liberationem. The last clause of Est 4:14 is by most expositors understood as saying: and who knows whether thou hast not for a time like this attained to royalty? This agrees with the sense, but cannot be verbally justified, for אם does not mean whether not. The sentence contains an aposiopesis. The clause depending on the conditional אם is unspoken, but understood. Besides, הגּעתּ is not in the imperfect. Hence it can only be translated: Who knows, if thou hadst not attained to royalty at or for such a time? Then the clause omitted would be: what thou then wouldst have done. יודע מי more frequently has the meaning of perhaps; and Mordochai says: perhaps thou hast attained to royalty (to the dignity of queen) for a time like this, sc. to use thy position for the deliverance of thy people. In the turn thus given to the sentence it contains the most urgent injunction to Esther to use her high position for the preservation of her fellow-countrymen.
Verse 15
This pressing monition produced its result. Esther returned answer to Mordochai: "Go, gather together all the Jews that are found in Susa, and fast ye for me: I also and my maidens will fast; and so will I go to the king against the law; and if I perish, I perish." Esther resolves to go to the king unsummoned, but begs Mordochai and all the Jews to unite in a three days' fast, during which she and her maidens will also fast, to seek by earnest humiliation God's gracious assistance in the step she proposes to take, for the purpose of averting the threatened destruction of her people. "Though 'God' and 'prayer' are not here mentioned, it is yet obviously assumed that it was before God that the Jews were to humble themselves, to seek His help, and to induce Him to grant it. Kg1 21:27-29; Joe 1:14; Jon 3:5." (Berth.). To designate the strictness of this fasting, the words: "neither eat nor drink," are added. The "three days, night and day," are not to be reckoned as three times twenty-four hours, but to be understood of a fast which lasts till the third day after that on which it begins; for according to Est 5:1, Esther goes to the king on the third day. Comp. the similar definition of time, Jon 2:1. The addition "day and night" declares that the fast was not to be intermitted. וּבכן, and in thus, i.e., in this state of fasting. כּדּת לא אשׁר: which is not according to law. לא אשׁר is used, like the Aramaean form לא דּי, in the sense of without (comp. Ewald, 222, c): without according to law = contrary to law. The last words: "if I perish, I perish," etc., are the expression not of despair, but of resignation, or perfect submission to the providence of God; comp. Gen 43:14.
Verse 17
And Mordochai went his way, i.e., from the place before the court of the king, to do what the queen had commanded him to do.
Introduction
We left God's Isaac bound upon the altar and ready to be sacrificed, and the enemies triumphing in the prospect of it; but things here begin to work towards a deliverance, and they begin at the right end. I. The Jews' friends lay to heart the danger and lament it (Est 4:1-4). II. Matters are concerted between Mordecai and Esther for the preventing of it. 1. Esther enquires into this case, and receives a particular account of it (Est 4:5-7). 2. Mordecai urges her to intercede with the king for a revocation of the edict (Est 4:8, Est 4:9). III. Esther objects the danger of addressing the king uncalled (Est 4:10-12). IV. Mordecai presses her to venture (Est 4:13, Est 4:14). V. Esther, after a religious fast of three days, promises to do so (Est 4:15-17), and we shall find that she sped well.
Verse 1
Here we have an account of the general sorrow that there was among the Jews upon the publishing of Haman's bloody edict against them. It was a sad time with the church. 1. Mordecai cried bitterly, rent his clothes, and put on sackcloth, Est 4:1, Est 4:2. He not only thus vented his grief, but proclaimed it, that all might take notice of it that he was not ashamed to own himself a friend to the Jews, and a fellow-sufferer with them, their brother and companion in tribulation, how despicable and how odious soever they were now represented by Haman's faction. It was nobly done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even when it seemed a desperate and a sinking cause. Mordecai laid the danger to heart more than any because he knew that Haman's spite was against him primarily, and that it was for his sake that the rest of the Jews were struck at; and therefore, though he did not repent of what some would call his obstinacy, for he persisted in it (Est 5:9), yet it troubled him greatly that his people should suffer for his scruples, which perhaps occasioned some of them to reflect upon him as too precise. But, being able to appeal to God that what he did he did from a principle of conscience, he could with comfort commit his own cause and that of his people to him that judgeth righteously. God will keep those that are exposed by the tenderness of their consciences. Notice is here taken of a law that none might enter into the king's gate clothed with sackcloth; though the arbitrary power of their kings often, as now, set many a mourning, yet none must come near the king in a mourning dress, because he was not willing to hear the complaints of such. Nothing but what was gay and pleasant must appear at court, and every thing that was melancholy must be banished thence; all in king's palaces wear soft clothing (Mat 11:8), not sackcloth. But thus to keep out the badges of sorrow, unless they could withal have kept out the causes of sorrow - to forbid sackcloth to enter, unless they could have forbidden sickness, and trouble, and death to enter - was jest. However this obliged Mordecai to keep his distance, and only to come before the gate, not to take his place in the gate. 2. All the Jews in every province laid it much to heart, Est 4:3. They denied themselves the comfort of their tables (for they fasted and mingled tears with their meat and drink), and the comfort of their beds at night, for they lay in sackcloth and ashes. Those who for want of confidence in God, and affection to their own land, has staid in the land of their captivity, when Cyrus gave them liberty to be gone, now perhaps repented of their folly, and wished, when it was too late, that they had complied with the call of God. 3. Esther the queen, upon a general intimation of the trouble Mordecai was in, was exceedingly grieved, v. 4. Mordecai's grief was hers, such a respect did she still retain for him; and the Jews' danger was her distress; for, though a queen, she forgot not her relation to them. Let not the greatest think it below them to grieve for the affliction of Joseph, though they themselves be anointed with the chief ointments, Amo 6:6. Esther sent change of raiment to Mordecai, the oil of joy for mourning and the garments of praise for the spirit of heaviness; but because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not, but was as one that refused to be comforted.
Verse 5
So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in. I. She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting (Est 4:5) and why it was that he would not put off his sackcloth. To enquire thus after news, that we may know the better how to direct our griefs and joys, our prayers and praises, well becomes all that love Sion. If we must weep with those that weep, we must know why they weep. II. Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter: Mordecai told him all that had happened unto him (Est 4:7), what a pique Haman had against him for now bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in, and charged her, if she had any respect for him or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the misinformations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree. III. She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon her in urging her to it. Gladly would she wait, gladly would she stoop, to do the Jews a kindness; but, if she must run the hazard of being put to death as a malefactor, she might well say, I pray thee have me excused, and find out some other intercessor. 1. The law was express, and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden sceptre to them, and it was extremely doubtful whether she should find him in so good a humour, Est 4:11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was; for, (1.) It made the kings themselves unhappy, confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature. (2.) It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus. (3.) It was particularly very uncomfortable for their wives (for there was not a proviso in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts. 2. Her case was at present very discouraging. Providence so ordered it that, just at this juncture, she was under a cloud, and the king's affections cooled towards her, for she had been kept from his presence thirty days, that her faith and courage might be the more tried, and that God's goodness in the favour she now found with the king notwithstanding might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom no doubt he did what he could to alienate the king, knowing her to be averse to him. IV. Mordecai still insisted upon it that, whatever hazard she might run, she must apply to the king in this great affair, Est 4:13, Est 4:14. No excuse will serve, but she must appear an advocate in this cause; he suggested to her, 1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king's house, that the palace will be thy protection, and the crown save thy head: no, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy. 2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place." This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but God's covenant will not. 3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin. 4. That divine Providence had an eye to this in bringing her to be queen: "Who knows whether thou hast come to the kingdom for such a time as this?" and therefore, (1.) "Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy elevation." (2.) "Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success." Now, [1.] It appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and, when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him (v. 7) which he desired she might be told, "that going home, the night before, in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he enquired what they had learned that day; one of them told him his lesson was, Pro 3:25, Pro 3:26, Be not afraid of sudden fear; the second told him his was, Isa 8:10, Take counsel together, and it shall come to nought; the third told him his was Isa 46:4, I have made, and I will bear, even I will carry and will deliver you. 'O the goodness of God,' says Mordecai, 'who out of the mouth of babes and sucklings ordains strength!"' V. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to God. Let them first by fasting and prayer obtain God's favour, and then she should hope to find favour with the king, Est 4:15, Est 4:16. She speaks here, 1. With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves. 2. With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers (Kg2 7:4): "If I sit still, I die; if I venture, I may live, and be the life of my people: if the worst come to the worst," as we say, "I shall but die." Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty and trust God with the issue; welcome his holy will. In the apocryphal part of this book (ch. 13 and 14) we have Mordecai's prayer and Esther's upon this occasion, and both of them very particular and pertinent. In the sequel of the story we shall find that God said not to this seed of Jacob, Seek you me in vain.
Verse 1
4:1 Mordecai’s dramatic response showed extreme grief and mourning (see 2 Sam 1:11; Ezra 9; Jon 3:5-9).
Verse 2
4:2 no one was allowed: The king did not want to hear all the sorry stories of misfortune and people pleading for mercy.
Verse 3
4:3 great mourning among the Jews: In these reports of lamenting, God’s name is not mentioned, but the lamenting and fasting implies crying out in prayer for God to intervene and save his people (Exod 2:23-25; Ezra 9:5-15; Dan 9:1-19).
Verse 8
4:8 A copy of the decree with the king’s seal would prove to Esther the seriousness of the situation. • to beg for mercy: Mordecai gave Esther no reasons to present to the king, only an appeal to the king’s mercy and Esther’s influence on him on behalf of her own people.
Verse 11
4:11 anyone who appears . . . without being invited is doomed to die: Access to the king was strictly controlled by his guards to prevent unwanted guests from wasting the king’s time with petty requests. Since these were the official rules of the court, the danger to Esther’s life was enormous. Apparently she ruled out requesting an audience with the king through a messenger, possibly because she would have to tell the messenger why she wanted to talk to the king. • has not called for me to come to him for thirty days: Esther had no guarantee of the king’s favorable response.
Verse 13
4:13-14 Don’t think . . . you will escape: Mordecai did not back down and did not excuse her because of the danger, and he reminded her that it would be more dangerous for her to say nothing to the king. • deliverance and relief for the Jews will arise from some other place: Mordecai knew God’s promises and realized that God would not allow his chosen people to be annihilated (see Gen 12:3; 22:18; 28:14; Isa 60:1-5). • perhaps you were made queen for just such a time as this: Esther’s rise to power at this precise time was not just a lucky chance of fate—her position as Xerxes’ favored wife and queen was a role that God had given her to influence history for the Jewish people.
Verse 16
4:16 fast for me: Esther was convinced, but she wanted as many Jews as possible to pray that God would intervene to save her life. • Do not eat or drink for three days, night or day: A total fast without any food or water often lasted only one day (Lev 16:29-31; Judg 20:26). The three-day length was consistent with the seriousness of the situation and the absolute need for God’s intervention. • though it is against the law, I will go in to see the king: In spite of the danger, she determined that she must act for the sake of her people. • If I must die, I must die: She, like Mordecai, was a person of character who would do what was right in spite of personal danger.