Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Esther 4 Introduction
On hearing the king's decree to exterminate the Jews, Mordecai mourns, and clothes himself in sackcloth, Esther 4:1, Esther 4:2. The Jews are filled with consternation, Esther 4:3. Esther, perceiving Mordecai in distress at the palace gate, sends her servant Hatach to inquire the reason, Esther 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, Esther 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, Esther 4:10-12. Mordecai returns an answer, insisting on her compliance, Esther 4:13, Esther 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, Esther 4:15-17.
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, Esther 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, Esther 4:4, to which she at first objected, because of a law in Persia which forbids any to come to the king unless called, Esther 4:9, but being pressed to it by Mordecai, she agreed, and ordered a general fast among the Jews, Esther 4:13.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Es 4:1-14.
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.
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: Αιρεται εθνος μηδεν ηδικηκος, A people are going to be destroyed, who have done no evil!
When Mordecai perceived all that was done,.... By the king, at the instigation of Haman, against the Jews; which he came to the knowledge of, either by some of the conflicts or by common fame, or on the sight of the edicts which were published in Shushan; though the Jews think it was made known to him in a supernatural way, either by Elijah, as the former Targum (x), or by the Holy Ghost, as the latter:
Mordecai rent his clothes: both behind and before, according to the same Targum; and this was a custom used in mourning, not only with the Jews, but with the Persians also, as Herodotus (y) relates:
and put on sackcloth with ashes; upon his head, as the former Targum; which was usual in mourning, even both; Job 2:12
and went out into the midst of the city; not Elam the province, as Aben Ezra, but the city Shushan:
and cried with a loud and bitter cry; that all the Jews in the city might be alarmed by it, and inquire the reason of it, and be affected with it; and a clamorous mournful noise was used among the Persians, as well as others, on sad occasions (z).
(x) So Midrash Esther, fol. 94. 1.((y) Thalia, sive, l. 3. c. ----. Urania, sive, l. 8. c. 99. (z) Calliope, sive, l. 9. c. 24.
The great mourning of Mordecai and the Jews, Esther 4:1-3. He showeth Esther the cause of it, and adviseth her to petition the king for her people, Esther 4:4-9. She, excusing herself, is threatened by Mordecai, Esther 4:10-14. She appoints a general fast, and resolves to go in to the king, Esther 4:15-17.
Partly, to express his deep sense of the mischief coming upon his people; partly, to move the pity of others to do what they could to prevent it; and partly, that by this means it might come to the queen’s ear.
Verse 1. - Mordecai rent his clothes. Compare Ezra 9:3, 5 with the comment. The meaning of the act was well understood by the Persians. Put on sackcloth with ashes. So Daniel (Daniel 9:3), and the king of Nineveh (Jonah 3:6). Either act by itself was a sign of deep grief; both combined betokened the deepest grief possible. And went out into the midst of the city. The palace was not to be saddened by private griefs (see the next verse). Mordecai, therefore, having assumed the outward signs of extreme sorrow, quitted the palace, and entered the streets of the town. There, overcome by his feelings, he vented them, as Asiatics are wont to do, in loud and piercing cries (comp. Nehemiah 5:1).
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, Es 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, Es 4:5-7. 2. Mordecai urges her to intercede with the king for a revocation of the edict, Es 4:8,9. III. Esther objects the danger of addressing the king uncalled, Es 4:10-12. IV. Mordecai presses her to venture, Es 4:13,14. V. Esther, after a religious fast of three days, promises to do so (Es 4:15-17), and we shall find that she sped well.