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英文原文
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)
犹大人中的大悲哀（公元前510年）
¹ 末底改知道所作的这一切事，就撕裂衣服，穿麻衣蒙灰尘，在城中行走，痛痛哀号； ² 到了朝门前停住脚步，因为穿麻衣的不可进朝门。 ³ 王的谕旨所到的各省各处，犹大人大大悲哀，禁食哭泣哀号；穿麻衣躺在灰尘中的，为数众多。 ⁴ 以斯帖的宫女和太监来把这事告诉以斯帖，王后甚是忧愁，就送衣服给末底改穿，叫他脱下麻衣，他却不受。
此处我们看到，当哈曼那嗜血的谕旨颁布之后，犹大人中普遍悲哀的记载。这是教会的悲哀之日。1. 末底改痛痛哀号，撕裂衣服，穿麻衣，斯 4:1,2。他不仅借此抒发自己的忧伤，更是公开发表，叫众人都注意到：他并不以承认自己为犹大人的朋友、为他们的同受苦难者、为他们在患难中的弟兄同伴为耻，尽管他们如今被哈曼一党描绘得何等卑鄙可憎。明知是义举，是 神的事业，即使当时看起来已是无望、正在沉沦，仍公开地加以承担——这是高尚的举动。末底改比别人更把危险放在心上，因为他知道哈曼的恶意主要是冲着他来的，其余的犹大人之所以被攻击，正是因为他的缘故；所以，虽然他并不为某些人所谓他的顽固执拗懊悔——因为他仍在其中坚持（斯 5:9）——但他却为自己的百姓因他良心的顾忌而受苦，深感苦恼；这或许使百姓中有些人反过来责怪他过于拘泥。然而，他既能向 神申诉，自己所作的都是出于良心的原则，他就能坦然无惧地把自己的案件和他百姓的案件，交托给那按公义审判的主。 神必保守那些因良心敏感而陷于险境的人。此处特别记下一项律法：穿麻衣的不可进朝门；虽然他们的君王凭其专断之权，常常像今日这样造成许多悲哀，然而穿孝服的人却不能靠近王，因为王不愿听他们的申诉。朝廷里只许出现欢悦光彩之物，一切忧郁之事都必被驱逐于外；王宫里的人都穿细软衣服（太 11:8），不是麻衣。但如此把悲哀的标记拒之门外，除非也能同时把悲哀的原因拒之门外——禁止麻衣进入，除非也能同时禁止疾病、患难、死亡进入——不过是戏言罢了。然而这律法迫使末底改保持距离，只能到朝门之前，不能在朝门内就位。2. 各省所有的犹大人也都把这事放在心上，斯 4:3。他们剥夺了自己餐桌上的享受（因为他们禁食，把眼泪掺和在饮食之中），也剥夺了自己夜里床榻上的安慰，因为他们躺在麻衣灰尘之中。那些因对 神缺乏信心，又对自己故土缺乏热爱，当居鲁士释放他们离去时仍留在被掳之地的人，如今或许懊悔自己的愚妄，可惜为时已晚，巴不得当初就听从了 神的呼召。3. 王后以斯帖，因末底改陷于愁苦的一般消息，就甚是忧愁，斯 4:4。末底改的忧伤就是她的忧伤，可见她对他仍保持着那样的敬重；犹大人的危险就是她的痛苦；因为虽为王后，她却没有忘记自己与他们之间的关系。愿那些最尊贵的人，也不要以为为约瑟的苦难担忧是有失身份，纵然他们自己是膏了上等膏油的，摩 6:6。以斯帖送衣服给末底改更换，以喜乐油代替悲哀，以赞美衣代替忧伤之灵；但因为他要使她感受到他忧伤之深，并由此体会到其中缘由之重大，他不肯受，如同那拒绝受安慰的人。
英文原文
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)
末底改向以斯帖求援；以斯帖被劝去求王；以斯帖定意求王（公元前510年）
⁵ 以斯帖就把王所派伺候她的一个太监哈他革召来，吩咐他去见末底改，要知道这是什么事，是什么缘故。 ⁶ 于是哈他革出到朝门前的宽阔处，见末底改。 ⁷ 末底改将自己所遇的事，并哈曼为灭绝犹大人应许捐入王库的银数，都告诉了他； ⁸ 又将所抄写在书珊城颁布要灭绝犹大人的旨意交给哈他革，要给以斯帖看，并向她说明，又嘱咐她进去见王，为王的本族恳切祈求。 ⁹ 哈他革回来，将末底改的话告诉以斯帖。 ¹⁰ 以斯帖就吩咐哈他革去见末底改说： ¹¹ 王的一切臣仆和各省的百姓都知道，无论男女，若不蒙召而擅入内院见王，按王的律例只有一理，就是必被治死；除非王向他伸出金杖，使他存活。现在我三十日没有蒙召进去见王。 ¹² 人就把以斯帖这话告诉末底改。 ¹³ 末底改托人回覆以斯帖说：你莫想在王宫里强过一切犹大人，得免这祸。 ¹⁴ 此时你若闭口不言，犹大人必从别处得解脱、蒙拯救；你和你父家必致灭亡。焉知你得了王后的位分，不是为现今的机会么？ ¹⁵ 以斯帖就吩咐人回报末底改说： ¹⁶ 你当去招聚书珊城所有的犹大人，为我禁食三昼三夜，不吃不喝；我和我的宫女也要这样禁食。然后我违例进去见王；我若死就死罢。 ¹⁷ 于是末底改照以斯帖一切所吩咐的去行。
波斯的律例将妻子——尤其是王的妻子——拘禁得如此严密，以致末底改无法就这要紧的事与以斯帖面谈，只能由哈他革在他们二人之间多次往返传话；这哈他革是王派定伺候她的，看来也是她所能信赖的人。
I. 她差人到末底改那里，要更详尽地知道他现在所哀痛的究竟是什么事（斯 4:5），并他为何不肯脱下麻衣。爱锡安的人都当这样查问消息，好知道当如何指引自己的忧与乐、祷告与赞美。我们既须与哀哭的人同哭，便当知道他们为何哀哭。
II. 末底改差人把整件事的确切经过告诉她，并嘱咐她在这事上向王代求：末底改就将所遭遇的一切事都告诉了他（斯 4:7）——哈曼因他不肯跪拜而怀恨在心，又用何等手段促成了这道谕旨；他又差人把谕旨的真本副本送给她，使她看见自己和自己的百姓正处于何等迫切的危险之中，并嘱咐她：她若对他尚有敬意、对犹大民族尚有善意，现在就当为他们出头，纠正那加诸于王的误报，将真相摆明，深信王一见真情，必撤回成命。
III. 她把自己的难处告诉末底改：她若不冒性命之险，便无法进到王面前，因此他催她去实在是大大为难了她。她何等乐意伺候、何等甘心屈尊为犹大人行善；然而若要冒被当作罪犯处死之险，她尽可说，请容我推辞，另请高明作中保罢。
1. 律例明文昭著，众人皆知：凡不蒙召擅入见王者必被治死，除非王肯向他伸出金杖；而她究竟会否遇见王心情如此之好，实属极不可必，斯 4:11。这条律例的订立，与其说是出于审慎、为更保王的安全，不如说是出于骄傲——王既少有露面，又非大费周章不能觐见，便可受人如小神一般的敬奉。这实在是一条愚昧的律例；因为，(1.) 它使王自己也不得安乐，把他们关在深宫里，唯恐被人看见。这使王宫几乎无异于王家的监牢；王自己也难免变得乖僻，甚至忧郁，于是既作了别人的祸患，也成了自己的重担。许多人因自己的傲慢与恶性，使自己的日子过得苦不堪言。(2.) 它对百姓也不好；因为倘若他们没有自由可以申诉冤屈、可以从下级法官那里上诉到一位永不得见面的王面前，那么有这样一个王于他们又有何益？在万王之王的天庭里却不是这样；在祂施恩宝座的脚凳前，我们随时可以坦然无惧地来到，并且祷告若出于信心，必得平安的应允。我们不但得以进入内院，甚至借着耶稣的宝血得以进入至圣所。(3.) 这条律例对他们的妻子尤其难堪（因为律例中并无豁免她们的特例），她们原是他们的骨中之骨、肉中之肉。但也许这律例正恶毒地针对她们，过于针对任何别人，好叫王更自在地与他的妃嫔享乐——以斯帖是知道的。当王侯制定律例专为满足自己的私欲之时，那国是何等可悲。
2. 她眼下的处境十分令人灰心。护理如此安排：正在这关口上，她落在一片阴云之下，王对她的情爱已经冷淡，因为她已经三十天没有蒙召到王面前——这是为要更显明地试验她的信心与勇气，也是为要使 神的良善（即她如今竟仍能得蒙王的恩眷）更加灿烂地显明出来。哈曼大概也用女人、也用酒来转移王的心思，使他不去想念自己所作的事，于是以斯帖就被冷落；而哈曼既知道她对自己心怀敌意，也必竭尽所能地离间王与她。
IV. 末底改仍旧坚持：不论她要冒怎样的危险，这桩大事她都必须进到王面前，斯 4:13,14。任何借口都无济于事，她必须在这案上出来作辩护者；他对她说，1. 这原是她自己的事，因为那灭绝一切犹大人的谕旨并不豁免她：所以你莫想——你能在王宫里得免这祸，以为王宫会作你的保障、冠冕会保住你的性命；不，你是犹大女子，倘若其余的人都被剪除，你也要被剪除。她将自己的性命暴露于丈夫所加的条件性死刑之下，比起暴露于仇敌所加的必死之刑，实在显然是智慧之举。2. 这是一件无论如何终必得成的事，因此她大可放心去冒险。"你若推辞这服事，犹大人必从别处得解脱、蒙拯救。"这话出自坚固信心的口——那信心在危险最为猖獗之时，仍不因应许而起疑，而是在无可指望的时候，因信仍有指望。器皿可以失败，但 神的圣约绝不失败。3. 她若因怯懦和不信而此刻离弃朋友，便有理由惧怕天上的审判要倾覆她和她的全家：你和你父家必致灭亡，而犹大其余各家却要保全。那要以罪恶的变通之法保全性命、在尽本分之路上不肯将性命交托给 神的人，必在犯罪之路上丧掉性命。4. 神的护理既把她带到王后之位，必是顾念到这一时刻：焉知你得了王后的位分，不是为现今的机会么？所以，(1.) 你在感恩上理当为 神和祂的教会服这劳，否则你便没有达到被高举的目的。(2.) 你不必怕这事失败； 神既预定你来作这事，必扶持你到底，并赐你成功。后来事情果然显明，她被立为王后，正是要作犹大人蒙拯救的器皿，可见末底改的推测无误。因耶和华喜爱祂的百姓，所以立以斯帖作王后。在 神一切的护理之中，都藏着智慧的谋略与设计，是我们所未知的，直等到事情成就才显明；但到了结局，必看见这一切都是为教会的益处而设，并都归于教会的益处。[2.] 这可能性既如此之大，正是她此刻当竭力奋发、为本族尽力的好理由。我们每一个人都当思想： 神把我们放在现今所在的地位，是为了什么目的，并当努力达成那目的；当有任何服事 神、服事我们这一代人的特别机会出现时，我们务要小心，不可任其溜走；因为我们受托于此，正是为要善用此机。这些事是末底改劝以斯帖的；有些犹太作者善于附会，又添上一件他所遭遇的事（斯 4:7），是他要告诉她的："前一夜他得知哈曼的图谋，满心忧愁地回家，路上遇见三个犹大孩童从学堂回来；他问他们当日学了什么，一个回答说他的功课是箴 3:25,26，忽然来的惊恐，不要害怕；第二个说他的功课是以赛亚书 8:10，任凭你们同谋，终归无成；第三个说他的功课是以赛亚书 46:4，*我已造作，也必保抱；我必怀抱，也必拯救。*末底改说：『 神的良善何等大！祂竟从婴孩和吃奶的口中建立了能力。』"
V. 以斯帖遂定意，不论付何代价，总要进到王面前；但在她和朋友们先到 神面前以前，决不冒然前往。让他们先以禁食祷告得着 神的恩，然后她才指望在王面前蒙恩，斯 4:15,16。她在此所说的话，
1. 出于一个以色列人所当有的虔诚。她的眼目仰望 神——王的心在祂手中，她也仰赖祂使这王的心向她回转。她虽身陷性命之险，但既将自己灵魂交托给 神、置身于祂的护庇之下，便觉安稳无忧。她信 神的恩可以借祷告得着，祂的百姓是祷告的百姓，祂也是听祷告的 神。她知道敬虔人在非常之时，惯以将禁食与祷告并用，且有许多人共同如此行。所以她，(1.) 求末底改吩咐书珊城中的犹大人守严肃会、宣告禁食，各归自己所属的会堂聚集，为她祷告，并守严肃的禁食，三日内不吃固定的饭食，不享美味的食物，并尽可能完全禁绝食物，以此表明他们为罪自卑、并自觉不配蒙 神的怜悯。不肯为得着属天的恩典付出这点劳苦和舍己的人，便不知道该如何看重属天的恩典。(2.) 她应许她和她的家人要在她宫中的内室同样守这禁食，因为她不能到他们的聚会中去；她的宫女或本是犹大女子，或已是归信者，足以与她一同禁食祷告。这里有一位女主人与她的使女们一同祷告的好榜样，是值得效法的。又当注意：那些被局限在隐密之中的人，可以将自己的祷告与 神百姓严肃会中的祷告相联；身不在场的人，灵里可以同在。那些渴望并得着别人代祷的人，不可因此以为自己就可以不必为自己祷告了。
2. 出于一个王后所当有的勇气与决断。"我们在这事上既已寻求了 神，我便要进去见王，为我本族代求。我明知这不合王的律法，却合乎 神的律法；所以不论结果如何，我总要冒险，不以自己的性命为念，只要能服事 神和祂的教会，我若死就死罢。我不能在更好的事上舍命了。尽本分为本族而死，胜过推卸本分与他们同亡。"她的推理如同那几个长大麻风的（王下 7:4）：我们若坐着不动，也是死；我们若冒险前去，或者可得活，并作我百姓的活命之源；万一到了最坏的地步，正如俗语所说，大不了一死。不入虎穴，焉得虎子。她并非出于绝望或激愤才说这话，乃是在圣洁的决心中要尽自己的本分，并将结局交托给 神；祂圣洁的旨意，她乐于顺服。在本章次经部分（*），我们有末底改和以斯帖为此事所作的祷告，两者都十分具体而贴切。在故事的下文里我们将看见， 神并未对这雅各的子孙说：你们寻求我是徒然的。
英文原文
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.
前章我们见神的以撒被捆绑在祭坛之上，即将被献为祭，仇敌因展望此事而得意洋洋；然而此处事态开始朝着拯救的方向发展，且从正确的起点出发。I. 犹太人的友人深念此危难而为之哀恸，斯4:1-4。II. 末底改与以斯帖之间为此筹划对策，以求阻止其事。1. 以斯帖询问此中情由，并得其详尽原委，斯4:5-7。2. 末底改力劝她向王代求，请王废除诏令，斯4:8,9。III. 以斯帖以未经蒙召而擅见王之危险为由推辞，斯4:10-12。IV. 末底改敦促她冒死前往，斯4:13,14。V. 以斯帖在守三日宗教性禁食之后，允诺而行（斯4:15-17），我们将看到她的事极为顺利。