Verse-by-Verse Bible Commentary
Esther 4:7

Bridgeway Bible Commentary

Esther agrees to help the Jews (4:1-17)

Mordecai realized that the Jews’ only hope now lay with Esther, who, shut up in the women’s quarters of the palace, had not heard of the decree till Mordecai told her. He added that her duty now was to ask the king to cancel the decree (4:1-9).
Esther pointed out that this was not as easy as Mordecai thought, for even the queen risked her life in making a request of the king (10-11). But Mordecai believed that God would not allow the Jewish people to be destroyed, and that Esther would be his means of saving them. She therefore agreed to approach the king. First, however, she asked for three days of fasting by the Jews on her behalf (12-17).

Coffman's Commentaries on the Bible

ESTHER THE QUEEN GETS A FULL REPORT FROM MORDECAI

"And Esther's maidens and her chamberlains came and tom it her; and the queen was exceedingly grieved; and she sent raiment to clothe Mordecai, and to take his sackcloth from off him; but he received it not. Then called Esther for Hathach, one of the king's chamberlains, whom he had appointed, to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was. So Hathach went forth to Mordecai in the broad place of the city, which was before the king's gate, And Mordecai told him all that had happened to him, and the exact sum of the money, that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, and to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him, for her people."

"Esther sent raiment to clothe Mordecai… but he received it not" "Mordecai's refusal to accept the clothing was evidence to Esther that his actions were not caused by personal sorrow, but by an unusually dire public caalamity."The Interpreter's Bible, Vol. 3, p. 853.

"The exact sum of money that Haman agreed to pay" Throughout the Book of Esther, it is evident that Mordecai had access to any information that he requested; and this mention of that ten thousand talents of silver Haman agreed to pay the king indicates, that regardless of the king's seeming refusal of it, that it became finally a binding part of the agreement. "The most natural interpretation of this is that the king's acceptance of the blood money was part of the transaction."Ibid.

"The copy" "A copy is the way this reads in the Hebrew, which is correct. Mordecai had made a copy in order to send it to Esther."The Pulpit Commentary, op. cit., p. 84.

"To declare it unto her" This means that Hathach was probably intended to read it to the queen; she might not have known the Persian language.

"Charge her… to make request, for her people" This means that Hathach, at least, and probably all of Esther's maidens and servants knew that she was a Jewess. Even if she had not told it to them, they would soon have known it through her concern for and interest in Mordecai. The king, however, probably did not learn of it until Esther told him.

Smith's Bible Commentary

Chapter 4

When Mordecai perceived all that was done, he tore his clothes, he put on sackcloth with ashes, and he went out into the midst of the city, and he cried with a loud and bitter cry; And he even came before the king's gate: for none might enter into the king's gate who was clothed with sackcloth. And in every province, wherever the king's decree had come, there was a great mourning among the Jews, and fasting, and weeping, and wailing: and many lay in sackcloth and ashes. So Esther's maid and her chamberlains came and they told her. And the queen was exceedingly grieved; and she sent clothes to Mordecai, and she said, Take off that sackcloth: but he received it not. Then Esther called for Hatach, one of the king's chamberlains, who was appointed to attend her, and she gave him a commandment to go out and find out from Mordecai just what was going on. So Hatach went forth to Mordecai out in the streets. And Mordecai told him all that had happened unto him, the sum of money that Haman had promised to pay the king's treasury for the Jews, to destroy them. Also he gave him a copy of the decree that was given at Shushan to destroy them, to show it to Esther, and to declare it unto her, and to charge her that she should go in unto the king, and make supplication unto him, and to make a request before him for her people. So Hatach came and told Esther the words of Mordecai. And again Esther spoke to Hatach and said, Go out and tell Mordecai; All the king's servants, and the people of the king's provinces, know, that whosoever, whether man or woman, shall come unto the king into the inner court, who has not been called, there is one law and that is to be put to death, except such as to whom the king shall hold out the golden scepter, that he may live: but I have not been called to come into the king for thirty days. And so they went out and told Mordecai Esther's words ( Esther 3:1-12 ).

So Esther hears of the cousin of hers and his wailing and lying out there in sackcloth and ashes, and so she says, "What's wrong?" and he sends back one of the copies of the decrees that has gone out and suggests that Esther go in to her husband. Now can you imagine that kind of a husband and wife relationship? He hadn't called for her for thirty days, and if she just appears on the scene she's put to death, unless he would raise the golden scepter towards her and then she is spared. Quite a weird kind of a relationship, to say the truth. And so she was hesitant to go in.

And then Mordecai sent to her this message, Don't think within yourself that you're going to escape because you're in the king's house, more than all of the Jews. For if you altogether hold your peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but you and your father's house shall be destroyed: and who knows whether you are come to the kingdom for such a time as this? ( Esther 4:13-14 )

Number one, don't think that just because you are in the palace you're going to escape the king's edict. You are a Jew; it'll reach you there. Also, if you fail... here God is giving you the opportunity of being the instrument of saving the people. And if you fail, God will use someone else, but you will be destroyed. You and your father's house will perish. God will bring deliverance. God's purposes are going to stand. God has to keep the Jews alive through whatever persecution and all they may go through. God has to preserve them. God will preserve them. Their enlargement and deliverance then will arise from another quarter, but you are going to be destroyed with your family. And who knows? Maybe God has brought you to the kingdom for such a time as this.

All of these circumstances are not just coincidences. So often I hear people say, "You know, the strangest coincidence happened to me." But coincidences really don't exist in the Christian vocabulary. God has His hand upon our lives and He has a plan and a purpose for each thing that takes place. And many times what we look upon as great tragedies are really methods by which God is bringing certain things to us.

I look back on my own life and I can see how that the hand of God has been upon my life from the beginning. Now, I must confess there were many times in my life that I thought I was pretty well forsaken by God. I thought that God had forgotten me completely. I was certain that God wasn't interested in me or my welfare. And I have had some very discouraging experiences. Difficult times. I've gone through a lot of hardships. And yet, as I look back on them now, I can see that God was using each one of those experiences for a definite plan and a purpose, as He was preparing me and as He was leading my path into that which He had in mind for me from the beginning. And that all of those disappointing experiences, all of those years of struggle in the ministry, all the years of hardship, all the years of just skimping to get by, trying to survive, were all a part of God's plan to prepare me for the work He had in mind for me to do.

Number one, He allowed me seventeen years of failure in the ministry to thoroughly condition my mind to the fact that I could do nothing. So that when God did begin to work, I wouldn't try to take credit for what God was doing. And after seventeen years of my best efforts, my best years, young, innovative, energetic, dark wavy hair, God let it all go! Let me get over the hill! And then He began to work. So that I am wise enough to recognize the difference between my work and God's work. And I can look back at the seventeen years of ministry and show you my work, my best work, and it ended in failure. And I can look now at God's work and stand with the next guy just overwhelmed and amazed at what God can do.

But it was all necessary, because I had a lot of self confidence. I had a lot of ideas, I had a lot of innovations, and God had to let me sort of waste them in seventeen years of trying until I gave up. And now it's so beautiful. Because it's God's work, and I don't have to worry about it. I don't have to stay awake nights and pound the pillow and plan, and "What are we going to do? And how are we going to do it?" and all. It's God's work. It's the Lord's church. But it took me a long time to come to that. So, all the way, through all of these things God was working. Putting me in this place to meet these people. Moving me here to meet these people. All the way along, God was guiding and directing, though at times I thought that I was forsaken by God. Yet, God was working things out.

The first time I went to Corona to pastor, we had just two children when we first went there, and we had sixteen people in church. I gave it two of my best years. Working hard, knocking on doors, doing everything I could, and after two years we had seventeen people in church (our son Jeff was born during that period of time). Oh, that was a hard place in the ministry! And I really felt rejected by God. I ended up there resigning from the ministry. And then a gracious bishop talked me into trying again. But God's hand was in it. You see, while I was there I met people. Though they never did come to my church, I met people who later on became a very important part of my being freed from denominational ties. For people that I met while I was there who never did attend my church while I pastored there, years later when I had got discouraged and just quit the ministry again, they said, "Why don't you come out and start a Bible class in our home in Corona?"

And so I went out and started a Bible class in their home, which grew into a church. And I began to see God work. But, you see, had I not spent the two bitter years there and met these people I might still...why, I'm sure I wouldn't be in the ministry today. Because I had had it. But God's hand, I can see it all the way along. And He was working, even as God is working in your life, and you may tonight feel like, "Oh, how could God be in this mess?" But yet, God is working out His purpose. And who knows but what God hasn't brought you into the kingdom, and that just right around the corner you're going to begin to see God's work after all of your futile efforts and all your struggles, when you finally turn it over to God. You give God a chance to work. You see, that was my problem. I was so stubborn. I was going to do it. I knew I could do it. And I kept trying. And I didn't turn it over to God for years. But oh, what a joy now that I've finally learned to turn it over to God. And if you'll just learn to turn it over, you can find God's work in a very special way. Who knows, who knows what God wants to do? Who knows what God has in mind for you? Who knows the plans of God for your life?

So Esther said,

Gather together all of the Jews in the city, fast and pray for me, and I will go in unto the king: and if I perish, I perish ( Esther 4:16 ).

That's a commitment. That's a complete commitment. That's the kind of commitment that God wants from your life. "Lord, all the way. If I perish, I perish. But Lord, I'll do it. I'll go for it."

And so Mordecai went his way, and did according to all that Esther had commanded him ( Esther 4:17 ). "

Dr. Constable's Expository Notes

A. Mordecai’s Instruction 4:4-17

Mordecai’s mourning may have been the only thing that disturbed Esther. She may have known nothing about the decree. On the other hand, she may have known of both, and concluded that since the king did not know that she was a Jewess, she would be safe (Esther 4:13). However, Mordecai implied that Hathach knew she was a Jewess (Esther 4:13, cf. Esther 4:9), and probably others did as well.

Several students of Esther have pointed out that Mordecai does not come across in this book as a very "spiritual" person. [Note: E.g., Martin, p. 707.] In Esther 4:14, for example, he made no direct reference to God that would certainly have been natural (cf. Nehemiah’s frequent prayers). Nevertheless, he did believe that God would preserve His people and punish their enemies (Genesis 12:3). He also concluded that if Esther remained silent she would die. Mordecai saw God’s hand behind the human agent of her threatened destruction, who was probably the king (cf. Genesis 50:20).

Mordecai’s question in Esther 4:14 is the main basis for the view that the doctrine of providence is the key to understanding the Book of Esther.

"The book implies that even when God’s people are far from him and disobedient, they are still the object of his concern and love, and that he is working out his purposes through them . . ." [Note: Huey, p. 794.]

Mordecai perceived Esther’s moment of destiny.

"Mordecai is not postulating that deliverance will arise for the Jews from some mysterious, unexpressed source. Rather, by affirming that Esther is the only possible source of deliverance for the Jews, he is attempting to motivate her to act." [Note: Bush, p. 397.]

"The promises of God, the justice of God, and the providence of God shine brilliantly through the entire crisis, so that the mere omission of His name obscures nothing of His identity, attributes, and purposes for His chosen people and for the entire world of mankind." [Note: Whitcomb, p. 79.]

"Without explicitly spelling out in detail how he came to his convictions, Mordecai reveals that he believes in God, in God’s guidance of individual lives, and in God’s ordering of the world’s political events, irrespective of whether those who seem to have the power acknowledge him or not." [Note: Baldwin, p. 80.]

"Though God chooses to use people, He is by no means dependent on them. Many believers act as though they are indispensable to the Lord’s purposes, and if they refuse to do His bidding God’s work will grind to a halt. Mordecai’s challenge to Esther must be heard and heeded. Our sovereign God will accomplish all His objectives with or without us. He calls us not out of His need for us but for our need to find fulfillment in serving Him." [Note: Merrill, in The Old . . ., p. 370.]

Evidently there was a fairly large population of Jews in Susa (Esther 4:16; cf. Esther 9:15). Again there is no mention of prayer, though some of the Jews may have prayed because they faced serious danger. [Note: Baldwin, pp. 81-85, gave a helpful discussion of fasting.]

"Like all human beings, Esther was not without flaw; but certainly our heroine should be judged more by the brave act she performs than by the natural fears she had to fight against. The rash man acts without fear; the brave man, in spite of it." [Note: Moore, Esther, p. 53.]

Esther’s words, "If I perish, I perish," (Esther 4:16) seem more like words of courageous determination [Note: David J. A. Clines, Ezra, Nehemiah, Esther, p. 303; Bush, p. 400.] than an expression of resignation to the inevitable (cf. Genesis 43:14). [Note: Paton, p. 226.]

"Just as Esther’s fast and Jesus’ humiliation (tapeinosis, Philippians 2:8) commenced on the same date, so too Esther’s three-day period of fasting parallels the three-day period of Jesus’ death." [Note: Michael G. Wechsler, "Shadow and Fulfillment in the Book of Esther," Bibliotheca Sacra 154:615 (July-September 1997):281.]

If the Jews did indeed fast for three days, as Esther requested, they would not have been able to celebrate the Passover, which their Law commanded (Exodus 12), since their fasting would have begun on the eve of Passover. [Note: David J. A. Clines, The Esther Scroll: The Story of the Story, pp. 36-37.]

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

      5 Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was.   6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate.   7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them.   8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.   9 And Hatach came and told Esther the words of Mordecai.   10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai;   11 All the king's servants, and the people of the king's provinces, do know, 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, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.   12 And they told to Mordecai Esther's words.   13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews.   14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?   15 Then Esther bade them return Mordecai this answer,   16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.   17 So Mordecai went his way, and did according to all that Esther had commanded him.

      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 (Esther 4:5; Esther 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 (Esther 4:7; Esther 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, Esther 4:11; Esther 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, Esther 4:13; Esther 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 (Esther 4:7; Esther 4:7) 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, Proverbs 3:25; Proverbs 3:26, Be not afraid of sudden fear; the second told him his was, Isaiah 8:10, Take counsel together, and it shall come to nought; the third told him his was Isaiah 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, Esther 4:15; Esther 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 (2 Kings 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. xiii. and xiv.) 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.