Esther4
English Standard Version
1When that had been , his and and , and into the of the , and he with a and .
2He up to the of the , no was allowed to the in .
3And in , the and his , there was among the , with and and , and of them in and .
4When and her and her, the was . She to , so that he might his , but he would them.
5Then for , one of the , had been to her, and him to go to to was.
6 to in the open of the in of the ,
7and him that had to him, and the of that had to into the for the of the .
8Mordecai also him a of the in for their , that he might it to and it to her and her to to the to beg his and with him on her .
9And and what had .
10Then to and him to go to and say,
11 the and the of the that if or to the inside the without being , there is but —to be , the one to whom the holds the so that he may . But as for me, I have been to to the .
12And they what had .
13Then them to to , Do not to that in the you will any more than the other .
14For you at , and will for the from , but you and your will . And you have not to the for such a as ?
15Then them to to ,
16 , the to be in , and hold a on my behalf, and do not or for , or . I and my will also as you . Then I will to the , it is the , and I , I .
17 then and as had him.
Study Guide
Public-domain commentary and original-language notes for Esther 4.
Chapter Summary
In this chapter: The Jews lament their danger. (1–4). Esther undertakes to plead for the Jews. (5–17).
vv1-4
Mordecai avowed his relation to the Jews. Public calamities, that oppress the church of God, should affect our hearts more than any private affliction, and it is peculiarly distressing to occasion sufferings to others. God will keep those that are exposed to evil by the tenderness of their consciences.
vv5-17
We are prone to shrink from services that are attended with peril or loss. But when the cause of Christ and his people demand it, we must take up our cross, and follow him. When Christians are disposed to consult their own ease or safety, rather than the public good, they should be blamed. The law was express, all knew it. It is not thus in the court of the King of kings: to the footstool of his throne of grace we may always come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, even into the holiest, through the blood of Jesus. Providence so ordered it, that, just then, the king's affections had cooled toward Esther; her faith and courage thereby were the more tried; and God's goodness in the favour she now found with the king, thereby shone the brighter. Haman no doubt did what he could to set the king against her. Mordecai suggests, that it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. He that by sinful devices will save his life, and will not trust God with it in the way of duty, shall lose it in the way of sin. Divine Providence had regard to this matter, in bringing Esther to be queen. Therefore thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy being raised up. There is wise counsel and design in all the providences of God, which will prove that they are all intended for the good of the church. We should, every one, consider for what end God has put us in the place where we are, and study to answer that end: and take care that we do not let it slip. Having solemnly commended our souls and our cause to God, we may venture upon his service. All dangers are trifling compared with the danger of losing our souls. But the trembling sinner is often as much afraid of casting himself, without reserve, upon the Lord's free mercy, as Esther was of coming before the king. Let him venture, as she did, with earnest prayer and supplication, and he shall fare as well and better than she did. The cause of God must prevail: we are safe in being united to it.
Key Words
מׇרְדְּכַי: Mordecai, an Israelite
יָדַע: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
עָשָׂה: to do or make, in the broadest sense and widest application
קָרַע: to rend, literally or figuratively (revile, paint the eyes, as if enlarging them)
בֶּגֶד: a covering, i.e. clothing; also treachery or pillage
לָבַשׁ: properly, wrap around, i.e. (by implication) to put on agarment or clothe (oneself, or another), literally or figuratively
שַׂק: properly, a mesh (as allowing a liquid to run through), i.e. coarse loose cloth or sacking (used in mourning and for bagging); hence, a bag (for grain, etc.)
אֵפֶר: ashes
יָצָא: to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
Cross References
Esther 4The execution of the law: the king holding out the golden sceptre to Esther.
Supported by Matthew Henry, Matthew Poole
Jacob's expression of resignation 'if I be bereaved, I am bereaved' parallels Esther's 'if I perish, I perish'.
Supported by Matthew Henry
Refers to the original decree published in Shushan which Mordecai gives in writing to Esther.
Supported by Matthew Poole, JFB
Esther's elevation to the kingdom, showing God's sovereign hand in raising her up for this crisis.
Supported by Matthew Henry, JFB
A solemn public fast called for the assembly in a time of national destruction.
Supported by Matthew Poole
Esther appeals to the king mentioning the sum of money/destruction Mordecai warned her about.
Supported by Matthew Poole
The actual physical execution of holding out the golden sceptre to Esther.
Supported by Matthew Poole
Warning against failing to deliver those drawn unto death under the pretense of ignorance.
Supported by Matthew Henry
A fast with sackcloth and ashes, crying mightily to God to avert imminent destruction.
Supported by Matthew Henry
The ancient practice of tearing garments and putting on sackcloth in moments of extreme grief.
Supported by Matthew Poole
Sitting down among the ashes as a sign of absolute distress and humiliation.
Supported by Matthew Poole
Similar court custom where those in deep mourning could not directly approach the king.
Supported by Matthew Poole
Esther's hidden Jewish identity which she must now break silence on to save her people.
Supported by Matthew Poole
Subsequent institutionalization of these fasts and their cryings in Jewish tradition.
Supported by JFB