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
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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
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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- rent his clothes] So e.g. Reuben, when his brother Joseph was sold to the Midianites (Genesis 37:29), and Jacob, when he thought that his son had perished (Genesis 37:34). Cp. 2 Kings 18:37; Matthew 26:65.
put on sackcloth with ashes] the two things together constituting an expression of the deepest grief. So Daniel (Daniel 9:3) and the king of Nineveh (Jonah 3:6).
went out into the midst of the city] Utterances and other signs of mourning not being permitted within the royal precincts, he went where it was possible to exhibit his grief more unrestrainedly.
Chap. Esther 4:1-3. Dismay of Mordecai and the Jews
Mordecai not only shares with the other dwellers in Susa the knowledge of the impending calamity, but also has obtained (Esther 4:7) information as to the nature of the transactions between the king and Haman. He exhibits the usual Oriental tokens of grief and horror.
Esther 4:1. And put on sackcloth with ashes — That is, he put on a garment of sackcloth or hair, and sprinkled ashes upon his head. And cried with a loud and bitter cry — To express his deep sense of the mischief coming upon his people. It was bravely done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even then when it seemed to be a sinking and desperate cause. The latter Targum upon the book of Esther gives us the following account of Mordecai’s behaviour upon this sad occasion: “He made his complaints in the midst of the streets, saying, ‘What a heavy decree is this, which the king and Haman have passed, not against a part of us, but against us all, to root us out of the earth!’ Whereupon all the Jews flocked about him, and, having caused the book of the law to be brought to the gate of Shushan, he, being covered with sackcloth, read the words of Deuteronomy 4:30-31, and then exhorted them to fasting, humiliation, and repentance, after the example of the Ninevites.”
Esther 4:1. Mordecai rent his clothes, &c.— The latter Targum, upon the book of Esther, gives us the following account of Mordecai's behaviour upon this sad occasion: "He made his complaint in the midst of the streets, saying, What a heavy decree is this, which the king and Haman have passed, not against a part of us, but against us all, to root us out of the earth! Whereupon all the Jews flocked about him, and, having caused the book of the law to be brought to the gate of Shushan, he, being covered with sackcloth, read the words of Deu 4:30-31 and then exhorted them to fasting, humiliation, and repentance, after the example of the Ninevites."
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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;
When Mordecai perceived all that was done — Mαθων το γινομενον , saith Josephus, when he had learned or fully informed himself, so that he knew it to be so, as the Hebrew text hath it (Jadang.). Solicitous he was of the Church’s welfare, and sat listening, as Eli did once, what would become of the ark, 1 Samuel 3:13 . Now therefore, as ill news is swift of foot, saith Sophocles, αι βλαβαι ποδωκεις , and comes like ill weather, before it be sent for, Mordecai taketh knowledge of that bloody decree, though Esther and those about her had not heard of it, Esther 4:4-5 . Neither sitteth he still at home, as desponding and despairing, or seeketh by sinister practices to help himself and his people, but applieth himself, first, to God, by hearty humiliation and prayer; and then to the king, by the intercession of Esther. A carnal heart would have taken other shifting courses, like as a dog that hath lost his master will follow after any other for relief.
Mordecai rent his clothes — To show that his very heart was rent with sorrow for Sion. This custom of rending their clothes in time and in token of greatest grief, was in use not among the Jews only, but Persians also, and other nations, as is noted by Herodotus and Curtius.
And put on sackcloth — The coarsest clothing he could get; as holding any clothes too good for so vile a captive, and showing that but for shame he would have worn none. So the Nine vites sat in sackcloth and ashes, for more humiliation. See Exodus 33:4 , …
And ashes — He put on ashes or dust, that is, a dusty garment sprinkled with ashes, saith Drusius, putting his mouth in the dust, as Lamentations 3:29 , acknowledging himself to be of the earth earthy, and fit fuel for hell fire, Non e foco, sed e terra desumptum pulverem notat (Merlin).
And went out into the midst of the city — That he might be a pattern to others. Si vis me flere, …
And cried with a loud and a bitter cry — More barbarico, after the manner of that country; but there was more in it than so. It was not his own danger that so much affected him (how gladly could he have wished, with Ambrose, that God would please to turn all the adversaries from the Church upon himself, and let them satisfy their thirst with his blood? Oτι μηδεν αδικησον εθνος αναιρειται , Joseph.) as that so many innocent people should perish. This made him lift up his voice unto God on high.
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ユダヤ人の中に大いなる嘆き（紀元前510年）
¹ モルデカイは起こったすべてのことを知った時、自分の衣服を引き裂き、荒布と灰をかぶり、都の真ん中に出て行き、大声で苦々しく叫んだ。
² 彼は王の門の前まで来た。荒布を着た者は王の門の中に入ることができなかったからである。
³ 王の命令と勅令の届いたすべての州で、ユダヤ人の間に大いなる嘆きと断食と涙と嘆きがあった。多くの人が荒布を着て灰の中に横たわった。
⁴ エステルの侍女たちと宦官たちが来て彼女にそれを告げた。すると王妃はひどく悲しんだ。彼女はモルデカイに着せる衣服を送り、彼の荒布を脱がせようとした。しかしそれを受け取らなかった。
ここにはハマンの血まみれの勅令がユダヤ人に対して公布された時、ユダヤ人の間にあった全般的な悲しみが記されている。教会にとって悲しい時であった。1. モルデカイは苦々しく叫び、自分の衣服を引き裂き、荒布を着た（Es 4:1,2）。彼はこのように自分の悲しみを吐露しただけでなく、それを公に示し、すべての人が彼がユダヤ人の友人であり、彼らと共に苦しむ者、患難の中にある彼らの兄弟と仲間であることを認めるようにした。ハマンの一派が今彼らをどんなに卑しく忌まわしく描いていても。それが絶望的で沈む大義のように見える時でさえ、自分が正しく神の大義であると知るものをこのように公然と擁護することは高貴なことであった。モルデカイは誰よりも深くその危険を心に留めた。ハマンの悪意が一義的に自分に向けられ、自分のゆえに残りのユダヤ人が攻撃されることを知っていたからである。それゆえ彼はある人々が彼の頑強さと呼ぶようなことを悔いなかった。彼はそれを続けたからである（Es 5:9）。しかし自分の民が自分の良心のとがめのゆえに苦しむことは彼にとって大きな苦痛であった。おそらくそのことは彼らの一部が彼をあまりに厳格な人として非難する原因となったであろう。しかし彼は自分のしたことを良心の原則からしたと神に訴えることができたので、自分の事柄と自分の民の事柄を義しくさばく方に慰めのうちに委ねることができた。神は良心の敏感さのゆえに晒される者を守られる。ここに荒布を着た者は王の門に入ることができないという法が言及される。彼らの王の専制権力が今のようにしばしば多くの者を嘆き悲しませたが、嘆きの服装で王に近づいてはならなかった。王はそのような者たちの訴えを聞きたがらなかったからである。宮廷には明るく楽しいものだけが現れなければならず、憂鬱なものはすべてそこから追放されなければならなかった。王の宮殿にいるすべての者は柔らかい衣を着る（Mt 11:8）。荒布を着ない。しかしその悲しみの原因をも共に閉め出せないなら、悲しみのしるしを閉め出すだけであるのは戯れにすぎなかった。病と悩みと死が入ることを禁じられないなら、荒布が入ることを禁じても無駄であった。いずれにせよこの法のゆえにモルデカイは距離を保たなければならず、門の前まで来ることしかできず、門の中に自分の席を取ることはできなかった。2. 各州のすべてのユダヤ人がそれを深く心に留めた（Es 4:3）。彼らは食卓の慰めを拒んだ。断食し、食べ物と飲み物に涙を混ぜたからである。また夜には寝床の慰めも拒んだ。彼らは荒布を着て灰の中に横たわったからである。クロスが立ち去る自由を与えた時、神への信頼と自分の地への愛情が足りなくて捕囚の地に留まった者たちは、今おそらく自分の愚かさを悔い、遅すぎたが神の召しに従ったならよかったのにと願ったことであろう。3. 王妃エステルはモルデカイが置かれた困難についてのおおよその知らせを聞いてひどく悲しんだ（Es 4:4）。モルデカイの悲しみは彼女の悲しみであった。彼女は今なお彼に対してそのような敬意を保っていた。ユダヤ人の危険は彼女の苦悩であった。王妃であっても彼女は彼らとの関係を忘れなかった。最も良い油で油注がれた者であっても、ヨセフの患難を悲しむことを自分より下のことと思ってはならない（Am 6:6）。エステルはモルデカイに着替えの衣服を送った。それは悲しみの代わりに喜びの油、重い霊の代わりに賛美の衣であった。しかしそれは彼が自分の悲しみの大きさ、したがってその原因の大きさを彼女に気づかせるために、それを受け取らなかった。彼は慰められることを拒む者のようであった。
None might enter into the king's gate clothed with sackcloth - This law is not elsewhere mentioned; but its principle - that nothing of evil omen is to be obtruded on the monarch - has been recognized throughout the East in all ages.
Before the king's gate - He could not enter into the gate, of the place where the officers waited, because he was in the habit of a mourner; for this would have been contrary to law.
IV.
(1) Mordecai rent his clothes.—This was a common sign of sorrow among Eastern nations generally. It will be noticed that the sorrow both of Mordecai and of the Jews generally (Esther 4:3) is described by external manifestations solely. There is rending of garments, putting on of sackcloth and ashes, fasting and weeping and wailing: there is nothing said of prayer and entreaty to the God of Israel, and strong crying to Him who is able to save. Daniel and Ezra and Nehemiah are all Jews, who, like Mordecai and Esther, have to submit to the rule of the alien, though, unlike them, they, when the danger threatened, besought, and not in vain, the help of their God. (See Daniel 6:10; Ezra 8:23; Nehemiah 1:4, &c.)