Chapter commentary
Esther Chapter 4
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繁體中文
English original
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.
1-4
Great Mourning among the Jews (510 BC)
繁體中文
猶太人中大大的悲哀（主前 510 年）
¹ 末底改知道所遭遇的這一切事，就撕裂衣服，穿麻衣、蒙灰塵，在城中行走，大聲哀號痛苦呼叫；
² 到了朝門前停住腳步，因為穿麻衣的不可進朝門。
³ 王的諭旨、王的命令所到的各省各處，猶太人大有悲哀、禁食、哭泣、哀號；許多人躺臥在麻衣和灰塵中。
⁴ 以斯帖的宮女和太監來把這事告訴她。王后甚是憂愁；她就送衣服給末底改穿，要他脫下麻衣，他卻不受。
此處我們讀到，哈曼那殺氣騰騰的諭旨頒佈之後，猶太人中間普遍的悲哀。這是教會一個悲哀的時刻。1. 末底改痛苦呼叫，撕裂衣服，穿麻衣（Es 4:1,2）。他不但以此發洩憂愁，更公開宣揚出來，讓所有人都注意到：他不以承認自己是猶太人的朋友為恥，不恥於與他們同受苦難，作他們在患難中的弟兄和同伴——無論哈曼一黨如今將他們描述得多麼卑劣可憎。在知道是正義的事業、是神的事業時，即使它看起來是絕望的、正在沉淪的事業，仍公開挺身支持，這是高尚的舉動。末底改比任何人更將這危險放在心上，因為他知道哈曼的怨恨主要是針對他個人的，其餘猶太人受攻擊是因他的緣故；因此，他雖然不悔改有些人所謂的他的頑固——因為他堅持到底（Es 5:9）——卻因自己的百姓竟因他的持守而受苦而大感憂愁，這或許使一些人將他指責為過於拘謹。但因他能向神 appeal，自己所行的都是出於良心的原則，他就能帶着安慰將自己的事業和他百姓的事業交託給那按公義審判的主。神必保守那些因良心敏感而身處險境的人。此處也提到一條律法：穿麻衣的不可進朝門；雖然他們君王的專橫權力常常如如今這樣製造許多哀傷，卻無人可以穿着哀服來到王面前，因為他不願聽這樣的人訴苦。宮中只可出現歡樂喜悅的東西，一切憂鬱之事都必須從中被驅逐；在王宮裏的人都穿細軟衣服（太 11:8），不是穿麻衣。然而這樣將哀傷的標誌拒之門外，若不能同時將哀傷的原因也拒之門外——禁止麻衣進入，若不能禁止疾病、憂患和死亡進入——就是自欺。然而這條規定使末底改不得不保持距離，只能來到朝門前，而不能在門內就座。2. 各省中所有的猶太人都深有感觸（Es 4:3）。他們放棄了餐桌的享受（因為他們禁食，將眼淚和飲食攙雜），也放棄了夜間床榻的安舒，因為他們躺臥在麻衣和灰塵中。那些因缺乏對神的信靠和對故土的愛戀，在古列允許他們離去時仍留在被擄之地的人，如今或許悔恨自己的愚昧，但為時已晚，只盼望自己當初聽從了神的呼召。3. 王后以斯帖，得了末底改所處困境的一般消息，就甚是憂愁（Es 4:4）。末底改的憂愁就是她的憂愁，因她仍然十分敬重他；而猶太人的危險就是她的痛苦；因為她雖然貴為王后，卻不忘自己與他們的關係。不要讓最尊貴的人以為為約瑟的苦難擔憂是有失身份的事，即使他們自己被抹上上等的膏油（Am 6:6）。以斯帖送衣服給末底改更換，要以喜樂油代替悲哀，讚美衣代替憂傷之靈；但為了使她感受到他憂愁的深重，以及因而所憂之事的嚴重，他卻不受，如同一個拒絕受安慰的人。
English original
Great Mourning among the Jews (510 BC)
¹ When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;
² And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth.
³ And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
⁴ So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not.
Here we have an account of the general sorrow that there was among the Jews upon the publishing of Haman's bloody edict against them. It was a sad time with the church. 1. Mordecai cried bitterly, rent his clothes, and put on sackcloth, Es 4:1,2. He not only thus vented his grief, but proclaimed it, that all might take notice of it that he was not ashamed to own himself a friend to the Jews, and a fellow-sufferer with them, their brother and companion in tribulation, how despicable and how odious soever they were now represented by Haman's faction. It was nobly done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even when it seemed a desperate and a sinking cause. Mordecai laid the danger to heart more than any because he knew that Haman's spite was against him primarily, and that it was for his sake that the rest of the Jews were struck at; and therefore, though he did not repent of what some would call his obstinacy, for he persisted in it (Es 5:9), yet it troubled him greatly that his people should suffer for his scruples, which perhaps occasioned some of them to reflect upon him as too precise. But, being able to appeal to God that what he did he did from a principle of conscience, he could with comfort commit his own cause and that of his people to him that judgeth righteously. God will keep those that are exposed by the tenderness of their consciences. Notice is here taken of a law that none might enter into the king's gate clothed with sackcloth; though the arbitrary power of their kings often, as now, set many a mourning, yet none must come near the king in a mourning dress, because he was not willing to hear the complaints of such. Nothing but what was gay and pleasant must appear at court, and every thing that was melancholy must be banished thence; all in king's palaces wear soft clothing (Mt 11:8), not sackcloth. But thus to keep out the badges of sorrow, unless they could withal have kept out the causes of sorrow—to forbid sackcloth to enter, unless they could have forbidden sickness, and trouble, and death to enter—was jest. However this obliged Mordecai to keep his distance, and only to come before the gate, not to take his place in the gate. 2. All the Jews in every province laid it much to heart, Es 4:3. They denied themselves the comfort of their tables (for they fasted and mingled tears with their meat and drink), and the comfort of their beds at night, for they lay in sackcloth and ashes. Those who for want of confidence in God, and affection to their own land, has staid in the land of their captivity, when Cyrus gave them liberty to be gone, now perhaps repented of their folly, and wished, when it was too late, that they had complied with the call of God. 3. Esther the queen, upon a general intimation of the trouble Mordecai was in, was exceedingly grieved, Es 4:4. Mordecai's grief was hers, such a respect did she still retain for him; and the Jews' danger was her distress; for, though a queen, she forgot not her relation to them. Let not the greatest think it below them to grieve for the affliction of Joseph, though they themselves be anointed with the chief ointments, Am 6:6. Esther sent change of raiment to Mordecai, the oil of joy for mourning and the garments of praise for the spirit of heaviness; but because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not, but was as one that refused to be comforted.
5-17
Mordecai's Application to Esther; Esther Urged to Petition the King; Esther Resolves to Petition the King (510 BC)
繁體中文
末底改向以斯帖求援；以斯帖受勸進諫於王；以斯帖決意進諫於王（主前 510 年）
⁵ 以斯帖就把王所派伺候她的一個太監哈他革召來，吩咐他去見末底改，要知道這是甚麼事，是甚麼緣故。
⁶ 於是哈他革出到朝門前的寬闊處，見末底改。
⁷ 末底改將自己一切所遭遇的事，並哈曼為滅絕猶太人應許捐入王庫的銀子數目，都告訴了他。
⁸ 又將所抄寫傳遍書珊為要滅絕猶太人的旨意交給哈他革，要給以斯帖看，又要給她說明，並囑咐她進去見王，為本族的人懇求。
⁹ 哈他革回來，將末底改的話告訴以斯帖。
¹⁰ 以斯帖就吩咐哈他革去見末底改說：
¹¹ 王的一切臣僕和各省的百姓都知道有一個定例：若不蒙召，擅入內院見王的，無論男女必被治死；除非王向那人伸出金杖，不得存活。現在我沒有蒙召進去見王，已經三十日了。
¹² 人就把以斯帖的話告訴末底改。
¹³ 末底改託人回覆以斯帖說：你莫想在王宮裏強過一切猶太人，得免性命。
¹⁴ 此時你若閉口不言，猶太人必從別處得解脫，蒙拯救；你和你父家必致滅亡。焉知你得了王后的位分，不是為現今的機會嗎？
¹⁵ 以斯帖就吩咐人回報末底改說：
¹⁶ 你當去招聚書珊城所有的猶太人，為我禁食三晝夜，不吃不喝；我和我的宮女也要這樣禁食。然後我違例進去見王，我若死就死吧。
¹⁷ 於是末底改回去，照着以斯帖一切所吩咐的去行。
波斯的法律如此嚴格地禁錮妻子，尤其是王的妻子們，以致末底改不可能親自與以斯帖面商這件重要的事；但此處藉着王所派伺候以斯帖的哈他革，在他們之間傳遞了好幾次信息，看來他是以斯帖可以信賴的人。
I. 她差人去見末底改，要更詳細、更全面地了解他現在所哀哭的究竟是甚麼事（Es 4:5），以及他為何不肯脫下麻衣。如此打聽消息，好叫我們更懂得如何引導我們的哀哭和喜樂、我們的禱告和讚美，這對一切愛錫安的人都是合宜的。我們若要與哀哭的人同哭，就必須知道他們為何哀哭。
II. 末底改差人將整件事的真實始末告訴她，並囑咐她向王懇求：末底改將自己一切所遭遇的事都告訴他（Es 4:7）——哈曼因他不肯跪拜而對他懷恨在心，又如何用手段促成了這道諭旨；他又將諭旨的真實副本送給她，使她看見自己和自己的百姓處在何等迫切的危險之中；並囑咐她，她若對他還有半點尊重、對猶太民族還有半點關愛，就當在此刻為他們挺身而出，糾正王被誤導的錯誤信息，將真相陳明，深信王必因此撤銷諭旨。
III. 她將自己的處境告訴末底改：她不能冒着喪命的危險去見王，因此他催她去行乃是加給她極大的為難。她何等樂意等候、樂意屈尊為猶太人效力；但若必須冒被當作罪犯處死的危險，她大可說，請你准我辭了，另尋別的代求者。
1. 律法明明規定，眾所周知，凡未蒙召擅自來見王的，必被治死，除非王樂意向他伸出金杖，而他是否如此心情極其難料（Es 4:11）。這律法的設立，與其說是出於審慎，為王的人身更安全，不如說是出於驕傲——因少見人、且非大費周章不得見，他就可被當作小神來敬拜。這是一條愚昧的律法；因為：（1）這使王自己不快樂，將他們幽禁於內室，唯恐被人看見。這使王宮不過是一座王家的監獄，王自己也必變得乖僻，也許憂鬱，成為別人的恐怖和自己的重擔。許多人因自己的傲慢和惡劣脾氣而使自己的生活變得悲慘。（2）這對百姓不利；因為他們既然永遠不能自由地向王申訴冤情、從下級法官那裏上訴，這樣的王於他們有何益處？萬王之王的朝廷並非如此；我們隨時可以坦然無懼地來到祂施恩寶座的腳凳前，並且確信信心的禱告必得平安的回答。我們不但可以進入內院，甚至可以藉着耶穌的血進入至聖所。（3）這對他們的妻子尤其不舒服（因為律法中沒有例外的條款），她們原是骨中的骨、肉中的肉。但這律法也許是惡意地針對她們而設，正如針對別人一樣，好叫王可以更自由地享受他的妃嬪——以斯帖知道這一切。當君王制定律法來服事自己的情慾時，那國便悲慘了。
2. 她目前的處境十分令人沮喪。護理如此安排，正在這緊要關頭，她處於陰雲之下，王的情意向她冷淡，因她已被隔離在王面前三十天了，好叫她的信心和勇氣更受考驗，也使神在她如今所蒙的王恩上所顯的恩慈更加輝煌。哈曼大概不但用酒，也用女人來轉移王對所作之事的注意，於是以斯帖就被冷落了；而哈曼無疑盡其所能使王疏遠她，因為知道她對他心存反感。
IV. 末底改仍堅持，無論她冒何危險，都必須在這大事上向王進言（Es 4:13,14）。任何藉口都不行，她必須在這事上作代言人；他向她指出：
1. 這是她自己的事，因為毁滅所有猶太人的諭旨並沒有例外於她：你莫想你在王宮裏可以倖免，以為宮殿可以作你的保障，冠冕可以救你的頭；不，你是猶太人，其餘的人若被剪除，你也要被剪除。她寧可冒有條件之死（從丈夫而來），勝過必然之死（從仇敵而來），這誠然是她的智慧。
2. 這是一樁無論如何必將成就的事，因此她大可放心冒險。你若推辭這服事，猶太人必從別處得解脫、蒙拯救。這是堅強信心的語氣——在最危險的時刻仍不因應許而動搖，在無可指望的時候因信仍有指望。器皿可能失效，神的約卻不失效。
3. 她若因怯懦和不信而在此刻離棄朋友，就有理由懼怕從天上來的審判將毁滅她和她的全家：你和你父家必致滅亡，而猶太人其餘的家族卻得保全。那以犯罪的手段想要救自己性命、在盡本分的路上不放心將性命交託給神的人，必在犯罪的路上喪掉性命。
4. 神聖的護理在使她作王后一事上有此用意：焉知你得了王后的位分，不是為現今的機會嗎？因此，（1）你有責任在感恩中為神和祂的教會作這服事，否則你便沒有達到你被高升的目的。（2）你不必怕這事失敗；神若為此設計了你，祂必扶持你並使你成功。如今，[1] 事情的結局證明，她確實是為了作猶太人蒙拯救的器皿才得了王后的位分，可見末底改的猜測是對的。因主愛祂的百姓，所以使以斯帖作王后。神一切的護理之中都有智慧和旨意，在我們看是未知的，直到成就了才顯明；但結局必證明這一切都是為教會的益處而設計、並歸於教會的益處。[2] 這可能性是她當在此刻振奮自己、竭力為百姓盡力的充分理由。我們每一個人都當思想神把我們放在目前所在的位置是為了甚麼目的，並努力達成那目的；當服事神和我們這世代任何特別的機會出現時，我們必須小心不可錯過；因為我們受託，就是要善用機會。末底改向以斯帖陳明這些事；有些猶太作者富於想像，又加上一件發生在他身上的事（Es 4:7），是他要她知道的：「他前一晚因聽見哈曼的陰謀而心中沉重地回家，路上遇見三個猶太孩童從學校回來，他問他們當天學了甚麼；一個告訴他功課是箴 3:25,26，忽然來的驚恐，不要害怕；第二個告訴他是賽 8:10，任憑你們同謀，終歸無成；第三個告訴他是賽 46:4，我已造作，也必保抱；我必懷抱，也必拯救。『哦，神何等善良，』末底改說，『從嬰孩和吃奶的口中建立了能力！』」
V. 以斯帖於是不論代價如何，決意向王進言，但不是等她和她的朋友先向神求告之後才去。讓他們先藉着禁食和禱告得着神的恩，然後她才有希望得蒙王的恩待（Es 4:15,16）。她在這裏說話：
1. 帶着一個以色列人所當有的敬虔和虔誠。她在此舉目仰望神——王的心在神手中，她仰賴神使這王的心向她回轉。她身處性命之險中，但當她將靈魂交託給神、置身於神的保護之下，就自覺安全、心中安穩。她相信神的恩可以藉禱告求得，祂的百姓是禱告的百姓，祂是聽人禱告的神。她知道敬虔人在非常時期常將禁食與禱告並行，其中許多人一同禁食禱告。因此，（1）她求末底改吩咐書珊的猶太人宣告禁食、召開嚴肅會，在他們各自所屬的會堂聚集，為她禱告，並守嚴肅的禁食，三日不吃 regular 的飯食和一切美味，並盡可能不吃一切食物，以此表明為罪自卑並自覺不配得神的恩慈。那些不知道如何珍視屬天恩惠的人，才會吝惜在追求恩惠上這點勞苦和捨己。（2）她應許她和她的家人要在宮中的居所守這禁食，因為她不能去他們的聚會；她的宮女或為猶太人，或已是歸信者，足以與她一同禁食禱告。這是女主人與宮女一同禱告的好榜樣，值得效法。也要注意：那些被局限於私下的人，可以將自己的禱告與神百姓莊嚴聚會的禱告聯合；身體缺席的人可以在心靈上同在。那些渴望別人為他們禱告、也得了別人代禱的人，不可因此以為自己就可以不必為自己禱告。
2. 帶着一個王后所當有的勇氣和決心。我們在這事上尋求了神之後，我就進去見王，為我的百姓代求。我知道這不合王的律法，卻合神的律法；因此無論結果如何，我都要冒險，不將自己的性命看為寶貴，只要我能服事神和祂的教會，我若死就死吧。我不能在更好的事業中喪命了。盡本分而為百姓死，勝過不盡本分而與他們同死。她如痲瘋病人（王下 7:4）那樣推論：*我若坐以待斃，就是死；我若冒險，或可存活，並作我百姓的性命；最壞不過如我們所說的，不過一死罷了。不冒險就無所得。她說這話不是出於絕望或衝動，而是出於要盡本分並將結果交託給神的聖潔決心；願祂聖潔的旨意成就。在本卷書的次經部分（）我們有末底改和以斯帖在此時的禱告，兩者都十分具體而貼切。在故事的後續中，我們將看到神並沒有對這雅各的後裔說，你們尋求我是徒然的。
English original
Mordecai's Application to Esther; Esther Urged to Petition the King; Esther Resolves to Petition the King (510 BC)
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 (Es 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 (Es 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, Es 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, Es 4:13,14. 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 her: "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 (Es 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, Pr 3:25,26, Be not afraid of sudden fear; the second told him his was, Isa 8:10, Take counsel together, and it shall come to nought; the third told him his was Isa 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, Es 4:15,16. 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 (2Ki 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 () 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.
上文我們看見神的以撒被捆綁在祭壇上，即將被獻為祭，仇敵正為此而得意洋洋；但此處事情開始朝着拯救的方向發展，而且是從正確的一端開始的。I. 猶太人的朋友們將這危險放在心上，為之哀傷（Es 4:1-4）。II. 末底改和以斯帖之間為防止這場災禍而協商對策。1. 以斯帖查問這事的底細，得到了詳細的報告（Es 4:5-7）。2. 末底改力勸她到王面前代求，求王撤回諭旨（Es 4:8,9）。III. 以斯帖以未蒙召見而擅入內院見王的危險作為反對的理由（Es 4:10-12）。IV. 末底改催促她冒險一試（Es 4:13,14）。V. 以斯帖在三天敬虔的禁食之後，應許要如此行（Es 4:15-17），而我們將看到她的事十分順利。