1 And Mordecai hath known all that hath been done, and Mordecai rendeth his garments, and putteth on sackcloth and ashes, and goeth forth into the midst of the city and crieth -- a cry loud and bitter,
and I set my face unto the Lord God, to seek `by' prayer and supplications, with fasting, and sackcloth, and ashes.
And have sounded for thee with their voice, And cry bitterly, and cause dust to go up on their heads, In ashes they do roll themselves. And they have made for thee baldness, And they have girded on sackcloth, And they have wept for thee, In bitterness of soul -- a bitter mourning.
And David taketh hold on his garments, and rendeth them, and also all the men who `are' with him,
And thou, son of man, sigh with breaking of loins, yea, with bitterness thou dost sigh before their eyes,
`And every shipmaster, and all the company upon the ships, and sailors, and as many as work the sea, far off stood, and were crying, seeing the smoke of her burning, saying, What `city is' like to the great city? and they did cast dust upon their heads, and were crying out, weeping and sorrowing, saying, Wo, wo, the great city! in which were made rich all having ships in the sea, out of her costliness -- for in one hour was she made waste.
and having heard, the apostles Barnabas and Paul, having rent their garments, did spring into the multitude, crying
`Wo to thee, Chorazin! wo to thee, Bethsaida! because, if in Tyre and Sidon had been done the mighty works that were done in you, long ago in sackcloth and ashes they had reformed;
For this I lament and howl, I go spoiled and naked, I make a lamentation like dragons, And a mourning like daughters of an ostrich.
And Jonah beginneth to go in to the city a journey of one day, and proclaimeth, and saith, `Yet forty days -- and Nineveh is overturned.' And the men of Nineveh believe in God, and proclaim a fast, and put on sackcloth, from their greatest even unto their least, seeing the word doth come unto the king of Nineveh, and he riseth from his throne, and removeth his honourable robe from off him, and spreadeth out sackcloth, and sitteth on the ashes, and he crieth and saith in Nineveh by a decree of the king and his great ones, saying, `Man and beast, herd and flock -- let them not taste anything, let them not feed, even water let them not drink; and cover themselves `with' sackcloth let man and beast, and let them call unto God mightily, and let them turn back each from his evil way, and from the violence that `is' in their hands. Who knoweth? He doth turn back, and God hath repented, and hath turned back from the heat of His anger, and we do not perish.'
Like this is the fast that I choose? The day of a man's afflicting his soul? To bow as a reed his head, And sackcloth and ashes spread out? This dost thou call a fast, And a desirable day -- to Jehovah?
Therefore I said, `Look ye from me, I am bitter in my weeping, Haste not to comfort me, For the destruction of the daughter of my people.'
Therefore do I loathe `it', And I have repented on dust and ashes.
And he taketh to him a potsherd to scrape himself with it, and he is sitting in the midst of the ashes.
And in every province and province, the place where the word of the king, even his law, is coming, a great mourning have the Jews, and fasting, and weeping, and lamenting: sackcloth and ashes are spread for many.
And Haman saith to the king Ahasuerus, `There is one people scattered and separated among the peoples, in all provinces of thy kingdom, and their laws `are' diverse from all people, and the laws of the king they are not doing, and for the king it is not profitable to suffer them; if to the king `it be' good, let it be written to destroy them, and ten thousand talents of silver I weigh into the hands of those doing the work, to bring `it' in unto the treasuries of the king.' And the king turneth aside his signet from off his hand, and giveth it to Haman son of Hammedatha the Agagite, adversary of the Jews; and the king saith to Haman, `The silver is given to thee, and the people, to do with it as `it is' good in thine eyes.' And scribes of the king are called, on the first month, on the thirteenth day of it, and it is written according to all that Haman hath commanded, unto lieutenants of the king, and unto the governors who `are' over province and province, and unto the heads of people and people, province and province, according to its writing, and people and people according to its tongue, in the name of the king Ahasuerus it hath been written and sealed with the signet of the king, and letters to be sent by the hand of the runners unto all provinces of the king, to cut off, to slay, and to destroy all the Jews, from young even unto old, infant and women, on one day, on the thirteenth of the twelfth month -- it `is' the month of Adar -- and their spoil to seize,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Esther 4
Commentary on Esther 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Es 4:1-14. Mordecai and the Jews Mourn.
1, 2. When Mordecai perceived all that was done—Relying on the irrevocable nature of a Persian monarch's decree (Da 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.
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.
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.
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.
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.
13, 14. 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.
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.