Esther · Chapter 4

V. 1. Cry-To express his deep sense of the mischief coming upon his people. It was bravely done, thus publickly to espouse a just cause though it seemed to be a desperate one.

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: Airetai eqnov mhden hdikhkov, A people are going to be destroyed, who have done no evil!

Verse 1. And put on sackcloth with ashes — That is, he put on a garment of sackcloth or hair, and sprinkled ashes upon his head. And cried with a loud and bitter cry — To express his deep sense of the mischief coming upon his people. It was bravely done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even then when it seemed to be a sinking and desperate cause. The latter Targum upon the book of Esther gives us the following account of Mordecai’s behaviour upon this sad occasion: “He made his complaints in the midst of the streets, saying, ‘What a heavy decree is this, which the king and Haman have passed, not against a part of us, but against us all, to root us out of the earth!’ Whereupon all the Jews flocked about him, and, having caused the book of the law to be brought to the gate of Shushan, he, being covered with sackcloth, read the words of Deuteronomy 4:30, 31, and then exhorted them to fasting, humiliation, and repentance, after the example of the Ninevites.”

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

V. 2. Sackcloth-Lest it should give the king any occasion of grief and trouble. But what availed, to keep out the badges of sorrow unless they could have kept out the causes of sorrow too? To forbid sackcloth to enter unless they could likewise forbid sickness, and trouble, and death?

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 2. And came even before the king’s gate — That his cry might come to the ears of Esther: for none might enter into the king’s gate clothed with sackcloth — He durst not take his place in the gate, nor sit there as he had hitherto done, because none that were in mourning might come thither, lest it should give the king any occasion of grief and trouble. But what availed to keep out the badges of sorrow, unless they could have kept out the causes of sorrow too? To forbid sackcloth to enter, unless they could likewise forbid sickness, and trouble, and death?

2. None might enter… with sackcloth — For that would bear the semblance of an evil omen to the king.

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 3. And many lay in sackcloth and ashes — All day long they fasted, and wept, and lamented; and in the night many lay, not in their beds, but in sack or haircloth strewed with ashes.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

V. 4. To clothe-That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of his sorrow.

Verse 4. Sent raiment] She supposed that he must have been spoiled of his raiment by some means; and therefore sent him clothing.

Verse 4. So Esther’s maids came and told it her — Namely, that Mordecai appeared before the king’s gate in sackcloth. Then was the queen exceedingly grieved — Imagining some mischief had befallen him, and not yet knowing what it was; and she sent raiment to clothe Mordecai — That so he might be capable of returning to his former place, if not of coming to acquaint her with the cause of his sorrow. But he received it not — Which, no doubt, very much increased her grief and surprise.

4. Told it her — Told her of the grief of Mordecai and the Jews, but they seem not to have told her its cause. Grieved — She was grieved to learn of her cousin’s miserable appearance and bitter mourning. She sent raiment — Hoping to remove his sorrow, and to take away his reproach, for his sackcloth exposed him to the derision of the courtiers. He received it not — His sorrow was too deep to be thus removed.

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.

5. What it was, and why it was — Literally, what this, and why this? She had not been informed of the terrible decree.

6. The street of the city — The broad open place before the palace. Compare Ezra 10:9; 7:1, notes.

Verses 7, 8. And of the sum of money, &c. — Namely, the ten thousand talents he had offered to procure the king’s consent to their destruction. And to charge her, &c. — Not only in his own name, to whom she had manifested singular respect, but also in the name of the great God.

7. The sum of the money — Rather, a statement of the silver. The word here rendered sum is tvrp, and occurs again only at chap. 10:2, where it is rendered declaration. It means a distinct or accurate statement. Mordecai told Hatach what had befallen him, and gave him also a statement of the silver Haman had promised to bring into the king’s treasury.

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.

Verses 7, 8. And of the sum of money, &c. — Namely, the ten thousand talents he had offered to procure the king’s consent to their destruction. And to charge her, &c. — Not only in his own name, to whom she had manifested singular respect, but also in the name of the great God.

Verse 8. He gave him the copy of the writing; for the decree, or dogma, was exposed to the public.

8. Charge her… to make supplication — A perilous undertaking to urge upon her. But Mordecai’s faith already began to discern a divine reason for her elevation in the kingdom at that time. See verse 14.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

V. 11. Inner court-Within which, the king’s residence and throne was. Not called-This was decreed, to maintain both the majesty, and the safety of the king’s person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends.

I have not been called, &c.-Which gives me just cause to fear that the king’s affections are alienated from me, and that neither my person nor petition will be acceptable to him.

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 honours. 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 endeavoured 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 11. Whosoever shall come into the inner court — Within which the king’s residence and throne were; who is not called — This was decreed to maintain both the majesty and the safety of the king’s person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. — Which gives me just cause to fear that the king’s affections are alienated from me, and that neither my person nor petition will be acceptable to him.

Ver. 11. One law of his to put him to death. This was an ancient law of the Persian kings. Herodotus has noticed it much the same as in the text. The Assyrian kings, it would seem, did not permit their subjects at any time to see them. This law was the effect of fear: the monarchs of the east being absolute and tyrannical, plots were often formed against them; it was also thought to contribute to the sanctity and divine homage claimed by those kings, that they should not be seen by their subjects. Ministers favoured this law, because it made their services more essential to the sovereign, and augmented their influence over the people.

11. The inner court — The court that faced the principal audience hall — the throne chamber — where alone it would be practicable for Esther to see the king on such a business. See on Esther 5:1. There is one law of his to put him to death — Literally, one is his law to put to death; that is, the king’s law or custom is one and unchangeable — to put such intruders to death. This law receives confirmation from Herodotus, 3:84, 118. Hold out the golden sceptre — “In all the numerous representations of Persian kings at Persepolis, there is not one in which the monarch does not hold a long, tapering staff in his right hand.” — Rawlinson. This was one of the emblems of royalty which he seems ever to have had about his person. But I have not been called… these thirty days — This was Esther’s greatest difficulty. At other times, when her intercourse with the king was frequent, she might have ventured, with little or no fear, unbidden into his presence. But not having been invited to go in to the king for a month, she had reason to fear that he did not wish to see her, and it would be specially perilous to approach him publicly in the great throne chamber. We have here a glimpse of female life in the harem of a Persian king. Days and months might elapse, and a wife not see her lord. How could it well be otherwise, where wives and concubines were numbered by hundreds? Herodotus says (iii, 79) that the Persian wives visited their husbands by turns, but this rule was probably not regularly followed.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

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.

Verses 13, 14. Think not with thyself — Flatter not thyself with a vain hope, that because thou art in the king’s house, and an eminent member of his family, even the queen, that thou shalt be spared, or find any greater privilege in his house than the Jews do abroad. Thou art a Jew, and if the rest be cut off thou wilt not escape. For if thou holdest thy peace at this time — If, through fear, thou decline the service; then shall deliverance arise to the Jews from another place — From another hand, and by other means, which God can, and I am fully persuaded will, raise up. This was the language of strong faith, against hope believing in hope; but thou and thy father’s house shall be destroyed — By the righteous judgment of God, punishing thy cowardice and self-seeking, and thy want of love to God, and to his and thy own people; and who knoweth whether thou art not come to the kingdom for such a time as this? — It is probable God hath raised thee to this honour for this very season. We should every one of us consider for what end God has put us in the place where we are. And when an opportunity offers of serving God and our generation, we must take care not to let it slip.

13. Think not… that thou shalt escape — The fearful decree as surely included a Jewess in the royal harem, as a Jewish porter at the king’s gate.

V. 14. From another place-This was the language of strong faith, against hope believing in hope.

Who knoweth-It is probable God hath raised thee to this honour for this very season. We should every one of us consider, for what end God has put us in the place where we are? And when an opportunity offers of serving God and our generation, we must take care not to let it slip.

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 neighbour, 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.

Verses 13, 14. Think not with thyself — Flatter not thyself with a vain hope, that because thou art in the king’s house, and an eminent member of his family, even the queen, that thou shalt be spared, or find any greater privilege in his house than the Jews do abroad. Thou art a Jew, and if the rest be cut off thou wilt not escape. For if thou holdest thy peace at this time — If, through fear, thou decline the service; then shall deliverance arise to the Jews from another place — From another hand, and by other means, which God can, and I am fully persuaded will, raise up. This was the language of strong faith, against hope believing in hope; but thou and thy father’s house shall be destroyed — By the righteous judgment of God, punishing thy cowardice and self-seeking, and thy want of love to God, and to his and thy own people; and who knoweth whether thou art not come to the kingdom for such a time as this? — It is probable God hath raised thee to this honour for this very season. We should every one of us consider for what end God has put us in the place where we are. And when an opportunity offers of serving God and our generation, we must take care not to let it slip.

14. Enlargement — jwr, breathing room; freedom from restraint. Compare the kindred word rendered respite in Exodus 8:15. Deliverance arise… another place — Note the faith of Mordecai. He is confident his nation cannot perish. Help will come from some quarter. Who knoweth? — Mordecai discerns a divine providence in Esther’s attaining to the royal dignity. God had elevated her to a position in which she might be the principal agent in effecting the salvation of her people, and hence she is warned that if she fails in the duty of that hour, Divine vengeance will most surely fall on her and all her father’s house.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.

V. 16. Fast-And pray; so as you use to do, leave off your common dinners by day, and suppers at night, and eat and drink no more than mere necessity requires; that so you may give yourselves to constant and fervent prayers.

Maidens-Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or Proselytes.

Which is not, &c.-Which may belong, either

1. to the thing only, that as they did fast, so she would. Or, rather,

2. to the time of three days and three nights;

for so she might do, though she went to the king on the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days, and the greatest part of the third; a part of a day being reputed a day in the account of scripture, and other authors: of which see on Matthew 12:40.

Yea, she might fast all that day too: for it is probable she went not to the king ‘till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted ‘till the evening.

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.

ESTHER

Verse 16. And fast ye for me — And pray, which was the main business, to which fasting was only a help; and neither eat nor drink three days — Namely, in such a manner as you used to do. Abstain from all set meals, and all pleasant food, and, as much as possible, from all food, for that space of time, in token of humiliation for sin, and a sense of our unworthiness of God’s mercies. I also and my maidens will fast likewise — They were, doubtless, either of the Jewish nation or proselytes, and pious persons, who, she knew, would sincerely join with her in these holy duties. And so will I go in unto the king — To intercede for my people. Which is not according to the law — Namely, the king’s law, now mentioned, but it is according to God’s law, and therefore whatever comes of it, I will venture, and not count my life dear to myself, so I may serve God and his church. And if I perish, I perish — Although my danger be great and evident, considering the expressness of that law, the uncertainty of the king’s mind, and that severity which he showed to my predecessor Vashti; yet, rather than neglect my duty to God and to his people, I will go to the king, and cast myself cheerfully and resolutely upon God’s providence for my safety and success. If I should be condemned to lose my life, I cannot lose it in a better cause.

Ver. 16. If I perish, I perish. The LXX, “Though it may behove me to perish.” God gave Esther the soul of a princess.

16. Fast ye… three days — The perilous enterprise, in which she would be so liable to perish, was not to be undertaken without much fasting and prayer. Though prayer is not mentioned, it undoubtedly accompanied the fasting, as in the cases of Nehemiah (Nehemiah 1:4) and Daniel, (Daniel 9:3.) Night or day — Sometimes fasting was observed for many days, but intermitted at night. This special fast was to have no intermission.

THE MOURNING AND FASTING, 1-17.

“The plot seemed perfect. Everything had been well considered and as well devised. Swift messengers had been sent to all the provinces, directing the slaughter of the Jews on a given day, and even the selection by lot of an auspicious day had not been overlooked. What was wanting? Nothing that human calculation could have provided. Yet when the Lord blew upon this grand contrivance, it became as the desert sand before the wind, and overwhelmed the contriver.” — Kitto.

1. Mordecai rent his clothes — The customary sign of bitter grief. See 2 Samuel 1:11, note. A like sign was also the putting on of sackcloth sad sitting in ashes, (Job 2:8; Jonah 3:6,) or sprinkling ashes upon the head. Mordecai also, in expression of his most intense agony, cried with a loud and a bitter cry. Compare Genesis 27:34. Similar exhibitions of grief were customary with the Persians. When tidings of Xerxes’ defeat at Salamis reached Shushan all the people “rent their garments and uttered unbounded shouts and lamentations.” — Herod., 8:99.