Esther 4:9 Komentář

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.

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.

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.

Many women, fortified by the grace of God, have accomplished many heroic actions. The blessed Judith, when the city was besieged, asked permission of the elders to be allowed to go into the foreigners’ camp. By exposing herself to danger she went out for love of her country and of the people who were besieged, and the Lord delivered Holophernes into the hand of a woman. To no less danger did Esther, who was perfect in faith, expose herself, in order to save the twelve tribes of Israel that were to be destroyed. For by fasting and humiliation she begged the all-seeing Master of the ages, and he, seeing the meekness of her soul, rescued the people for whose sake she had faced danger.

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.

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.

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).

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.