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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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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
신약 헬라어 단어 연구
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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So Esther's maids and her chamberlains came and told it her,.... Her maids of honour and eunuchs that attended her, which they might tell her merely as a piece of news, there being something shocking in it to tender minds; or perhaps nothing more than that Mordecai was in sackcloth; and they might have observed, by some incident or another, that there was some connection between Mordecai and Esther, and that she had a peculiar respect for him:
then was the queen exceedingly grieved; even though she might not know the whole of the matter; but perceiving whatever it was it greatly affected Mordecai, with whom she sympathized:
and she sent raiment to clothe Mordecai, and to take away his sackcloth from him; that so he might appear at court, and she get better intelligence of the cause of all this:
but he received it not; refusing to be comforted, or appear cheerful under such melancholy circumstances.
She sent raiment to clothe Mordecai; that so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of that unusual sorrow.
Verse 4. - Esther's maids and her chamberlains. A queen consort at an Oriental court is sure to have, besides her train of maids, a numerous body of eunuchs, who are at her entire disposal, and are especially employed in going her errands and maintaining her communications with the outer world. Told her. Esther's interest in Mordecai would be known to the maids and eunuchs by Mordecai's inquiries about her (Esther 1:11) and communications with her (ibid. ver. 22).
(4) So Esther’s maids . . .—It is perhaps fair to infer from this, that Esther’s connection with Mordecai was known to those about her, though as yet not to the king.
4–17. Esther’s grief and the communications between her and Mordecai
- came and told it her] Although unaware, according to the story, of the queen’s relationship to Mordecai, her attendants knew (see Esther 2:11) the importance which he attached to her welfare, and therefore they presumed that his mourning garb would bespeak her interest.
she sent raiment to clothe Mordecai] so that he might come within the gate and tell her the cause of his distress.
but he received it not] by this refusal indicating the dire nature of the calamity of which it was the symbol.
Esther 4:4. So Esther’s maids came and told it her — Namely, that Mordecai appeared before the king’s gate in sackcloth. Then was the queen exceedingly grieved — Imagining some mischief had befallen him, and not yet knowing what it was; and she sent raiment to clothe Mordecai — That so he might be capable of returning to his former place, if not of coming to acquaint her with the cause of his sorrow. But he received it not — Which, no doubt, very much increased her grief and surprise.
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.
So Esther’s maids came and told it her — She herself (say interpreters) was kept in a closer place than they, not having the liberty of going abroad, as others had; because the Persians that were of highest quality used so to keep in their wives; and if they went forth at any time, they were carried in a close chariot, so as that none could see them.
Then was the queen exceedingly grieved — Dolens exhorruit. So Tremellius. The Hebrew is, She grieved herself, scil. for Mordecai’s heaviness; as our Saviour, when he heard of the death of his friend Lazarus, groaned in spirit, and troubled himself, John 11:33 . And here we see that of Plautus disproved,
that is, No woman can grieve heartily for anything. Holy Esther is here sick at heart of grief, as the word importeth; and yet (as one saith of the Lady Jane Grey) she made grief itself amiable; her night clothes becoming her as well as her day dressings, by reason of her gracious deportment.
And she sent raiment to clothe Mordecai — That he might be fit to come unto her, and make known the cause of his grief, for she yet knew nothing of the public calamity. And although she was so highly advanced above Mordecai, yet she condoleth with him, and honoureth him as much as ever. This was true friendship. Ego aliter amare non didici, said Basil, to one that disliked him for stooping so low to an old friend.
And to take away his sackcloth, … — To change his saccum in sericum, sackcloth into satin, … See Esther 4:2 .
But he received it not — Such was the greatness of his grief which he could not dissemble; such was his care of community, that he could not mind his own private concerns while it went ill with the public. Such also was his patient continuance in well doing, Romans 2:7 , that he would not give over asking of God till he had received, seeking till he had found, knocking till the gate of grace was open. His clothes were good enough, unless his condition were more comfortable.
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Sent raiment - She supposed that he must have been spoiled of his raiment by some means; and therefore sent him clothing.