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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 4:5–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Est 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 (Est 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, Est 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, Est 4:13, Est 4:14.
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 here: "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 (v. 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, Pro 3:25, Pro 3:26, 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, Est 4:15, Est 4:16. 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 (Kg2 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 (ch. 13 and 14) 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.
Historical interpretation
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Many women, fortified by the grace of God, have accomplished many heroic actions. The blessed Judith, when the city was besieged, asked permission of the elders to be allowed to go into the foreigners’ camp. By exposing herself to danger she went out for love of her country and of the people who were besieged, and the Lord delivered Holophernes into the hand of a woman. To no less danger did Esther, who was perfect in faith, expose herself, in order to save the twelve tribes of Israel that were to be destroyed. For by fasting and humiliation she begged the all-seeing Master of the ages, and he, seeing the meekness of her soul, rescued the people for whose sake she had faced danger.
But what use is there to recall all the examples of those who, because they prayed as they ought, received great favours from God? Everyone can choose for himself many examples from the Scriptures. Anna obtained the birth of Samuel, who was reckoned with Moses, because when she was barren she prayed to the Lord with faith. And Ezechias, being still childless and having learned from Isaias that he was about to die, prayed and was included in genealogy of the Saviour. Again, when, as a result of a single order arising from the intrigues of Aman, the people were about to be destroyed, the prayer and fasting of Mardochai and Esther were heard, and hence there arose, in addition to the feasts ordained by Moses, the festival of Mardochai for the people.
Why did Queen Esther expose herself to death and not fear the wrath of a fierce king? Was it not to save her people from death, an act both seemly and virtuous? The king of Persia himself also, though fierce and proud, yet thought it seemly to show honor to the man who had given information about a plot that had been laid against himself, to save a free people from slavery, to snatch them from death and not to spare him who had pressed on such unseemly plans. So finally he handed over to the gallows the man who stood second to himself and whom he counted chief among all his friends, because he considered that he had dishonored him with his false counsels. For that commendable friendship that maintains virtue is to be preferred most certainly to wealth, or honors or power. It is not accustomed to be preferred to virtue indeed, but to follow after it. So it was with Jonathan, who for his affection’s sake avoided not his father’s displeasure or the danger to his own safety. So, too, it was with Ahimelech, who, to preserve the duties of hospitality, though he must endure death rather than betray his friends when fleeing.
Mordecai prays with the Jews on behalf of Queen Esther, and the queen likewise prays for Mordecai and the Jews, because a teacher ought to offer prayers to the Lord on behalf of his students, and students on behalf of their teachers, that the entire community of the faithful—i.e. the limbs along with the whole body—may be kept whole through the kindness of Heaven. This explains why, when Paul writes to the Romans, he tells them that he constantly mentions them in his prayers; and he also makes these same Romans swear on the Lord Jesus Christ, and on the charity of the Holy Spirit, that they would help him in their prayers and pray for him to the Lord that he might be freed from the faithless who were in Judea, and that his ministry—which he was bringing to Jerusalem—might be acceptable to the saints. So too is it written in the Acts of the Apostles that when Peter was thrown in jail, the Church prayed constantly to the Lord on his behalf; and he himself likewise asks in his letter that the grace of God, and the peace of the Church, may be multiplied and fulfilled in the knowledge of our Lord Jesus Christ.
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Summary
Esther 4:16 encapsulates Queen Esther's courageous and pivotal decision to approach King Ahasuerus unsummoned, an act strictly forbidden by Persian law and punishable by death. Her directive for all Jews in Shushan to observe a three-day fast underscores a profound reliance on divine intervention and communal solidarity in the face of imminent genocide. Her resolute declaration, "if I perish, I perish," signifies her ultimate willingness to sacrifice her own life for the salvation of her people, marking a dramatic turning point where passive despair transforms into active, self-sacrificial intercession, setting the stage for their deliverance.
Context
Literary Context
Esther 4:16 serves as the dramatic turning point and climax of the initial crisis within the Book of Esther. It immediately follows Mordecai's impassioned plea to Esther, in which he reveals Haman's genocidal decree against all Jews throughout the Persian Empire, as detailed in Esther 3:13. Mordecai challenges Esther's initial reluctance, suggesting that her royal elevation may have been orchestrated by divine providence "for such a time as this" (Esther 4:14). Esther's initial hesitation, rooted in the severe penalty for unbidden entry into the king's presence (Esther 4:11), is overcome in this verse. Her decision represents a profound shift from apprehension to resolute courage, transforming her from a seemingly passive figure into an active agent of deliverance, thereby setting the stage for the dramatic confrontation and reversal of fortune that unfolds in Esther 5.
Historical & Cultural Context
The events depicted in the Book of Esther are set during the reign of Ahasuerus (commonly identified with Xerxes I), King of Persia, from 486-465 BC. His vast empire extended "from India even unto Ethiopia" (Esther 1:1). Persian monarchs wielded absolute power, and strict court protocol mandated that no one, not even the queen, could enter the king's inner court without a summons. To transgress this law meant certain death, unless the king graciously extended his golden scepter, signifying acceptance and granting permission to live (Esther 4:11). This law was not merely ceremonial but a critical safeguard for the king's security and authority, reflecting the precarious nature of life under an autocratic regime. Shushan (Susa), the capital city, was a significant administrative and cultural hub where the Jewish diaspora resided under Persian rule. Esther's act was thus an extraordinary defiance of established, life-threatening protocol, undertaken in a culture where royal authority was unquestionable and swift, brutal punishment was common.
Key Themes
This verse powerfully encapsulates several key themes central to the Book of Esther and broader biblical theology. It highlights Courage and Self-Sacrifice, as Esther willingly places her life in extreme peril for the sake of her people, embodying a profound willingness to "perish" for a greater cause. It also underscores Faith and Dependence on God, even though God is not explicitly named in the book; the call for a three-day fast by all the Jews in Shushan is a clear act of spiritual desperation and reliance on divine intervention, echoing practices found in other Old Testament crises, such as in Joel 2:12-17 or Jonah 3:5-9. Furthermore, the verse showcases Intercession and Leadership, as Esther steps into her divinely appointed role as an advocate for her people, uniting them in a collective spiritual act. Finally, it subtly points to Divine Providence, demonstrating how God's unseen hand orchestrates events through human agency, even in the face of seemingly insurmountable odds, to bring about His purposes, a theme beautifully articulated in Romans 8:28.
Exposition and Analysis
Key Word Analysis
The repetition of this verb in "if I perish, I perish" (Hebrew: 'im 'āvadetî 'āvadetî) is an emphatic idiomatic expression conveying absolute resolve and resignation to a potential, dire outcome. It signifies a complete acceptance of the worst possible fate, without implying a lack of hope or faith. It is a declaration of "come what may," a firm determination to proceed despite overwhelming odds, acknowledging the immense personal cost. This idiomatic construction powerfully conveys the depth of Esther's commitment and the gravity of the situation she faces.
The command to "fast ye for me, and neither eat nor drink three days, night or day" signifies a spiritual discipline involving the complete abstinence from food and drink, typically accompanied by prayer and repentance. In the biblical context, fasting was a common practice in times of national crisis, mourning, or when seeking divine guidance and intervention. It demonstrated humility, earnestness, and a deep reliance on God's power rather than human strength. Here, it unites the Jewish community in a collective act of spiritual preparation and intercession, acknowledging their helplessness apart from divine aid.
Verse Breakdown
"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:"
This opening clause reveals Esther's immediate, strategic, and profoundly spiritual response to Mordecai's challenge. Her command to "gather" indicates a desire for communal solidarity and unified action, recognizing the collective nature of the threat. The call for a three-day fast—a period of intense spiritual devotion and supplication—underscores the gravity of the situation and the recognition that human efforts alone are insufficient. This collective act of fasting and prayer is an implicit appeal to God, even in a book where His name is not explicitly mentioned, demonstrating a profound dependence on divine intervention for their deliverance.
"I also and my maidens will fast likewise;"
Esther's personal commitment to the fast highlights her solidarity with her people and her leadership by example. She does not merely command; she actively participates in the spiritual discipline, demonstrating her shared vulnerability and reliance on God. This act also suggests that her maidens, though likely non-Jewish, would join her, perhaps out of loyalty or a recognition of the queen's desperate plight, further emphasizing the depth of her commitment and the seriousness of the situation.
"and so will I go in unto the king, which [is] not according to the law:"
This clause states Esther's courageous decision to act despite the immense personal risk. She explicitly acknowledges the violation of Persian law—approaching the king without being summoned—which carried the penalty of death. This highlights the extraordinary nature of her courage; she is not acting ignorantly but with full awareness of the fatal consequences, underscoring the desperate situation of her people and the magnitude of her personal sacrifice.
"and if I perish, I perish."
This powerful, idiomatic declaration encapsulates Esther's resolute determination and self-sacrificial spirit. It is not a statement of despair or fatalism, but rather a profound commitment to her mission, accepting the ultimate personal cost. It signifies her willingness to lay down her life for the salvation of her people, prioritizing their survival over her own. This phrase has become a timeless expression of unwavering resolve in the face of daunting odds, embodying a willingness to face death for a greater purpose.
Literary Devices
Esther 4:16 is rich with Dramatic Irony, as Esther's desperate act, undertaken with such personal peril, is entirely unknown to Haman, who remains oblivious to the queen's Jewish identity and her impending intervention. The phrase "if I perish, I perish" is a powerful Idiom (Hebrew: 'im 'āvadetî 'āvadetî), conveying absolute resolve and resignation to a potential outcome, rather than mere fatalism. This statement also functions as Pathos, evoking deep sympathy and admiration for Esther's courageous vulnerability and self-sacrifice. The entire verse serves as a moment of Foreshadowing, hinting at the dramatic reversal of fortune that will inevitably follow, where Esther's willingness to risk her life ultimately leads to the deliverance of her people and the downfall of their enemy. Furthermore, the call for a communal fast employs Symbolism, representing the Jewish people's collective humility, desperation, and implicit reliance on a higher power, even in a narrative that does not explicitly name God.
Theological and Thematic Connections
Esther's audacious act in Esther 4:16 transcends a simple display of courage; it is a profound testament to intercessory leadership and the often-unseen hand of divine providence. Her willingness to risk her life for her people mirrors the biblical pattern of individuals stepping into dangerous situations as agents of God's deliverance. The collective fast, though not explicitly directed to God in the text, implicitly acknowledges a desperate need for supernatural intervention, demonstrating a deep-seated faith that transcends the immediate political reality. This moment underscores the theological truth that God often uses the courage and obedience of His people to accomplish His sovereign purposes, even when circumstances seem bleak and His presence appears hidden. It is a powerful reminder that God is at work, orchestrating events for the good of His people and the fulfillment of His promises, often through the unexpected actions of seemingly ordinary individuals who choose to act in faith.
Reflection and Application
Esther 4:16 presents a compelling challenge for believers today, urging us to consider our own roles in the face of injustice and need. Esther's courage was not born of recklessness but of a sober assessment of the immense danger combined with an unwavering commitment to her people. Her "if I perish, I perish" declaration is a call to radical obedience and self-sacrifice, reminding us that there are times when standing for righteousness, advocating for the vulnerable, or fulfilling a divine calling may demand personal risk and discomfort. The communal fast highlights the power of corporate prayer and spiritual discipline in times of crisis, emphasizing that our reliance should ultimately be on God, even when His hand seems hidden. We are encouraged to discern our own "for such a time as this" moments, understanding that God often places us in unique positions with specific gifts to make a difference in the world around us, calling us to step out in faith, trusting that He is sovereignly at work, even when the path ahead is uncertain or perilous.
Questions for Reflection
FAQ
Why is God not explicitly mentioned in the Book of Esther, especially when Esther calls for a fast?
While the personal name of God (Yahweh) is notably absent from the Book of Esther, His presence and providential hand are profoundly evident throughout the narrative. The call for a three-day fast in Esther 4:16 is a clear indication of the Jewish people's reliance on divine intervention, a common practice in the Old Testament for seeking God's favor and guidance in times of crisis (e.g., Joel 2:12-17). The book's omission of God's name is often interpreted as a literary device to highlight God's hidden, yet active, sovereignty, demonstrating that He works behind the scenes, orchestrating events and using human agents to fulfill His purposes, even when His people are in exile and seemingly far from His direct intervention. It teaches that God is at work even in the most secular or seemingly godless circumstances, ensuring His plans prevail.
Christ-Centered Fulfillment
Esther's courageous declaration, "if I perish, I perish," and her willingness to lay down her life for her people, powerfully foreshadow the ultimate self-sacrifice of Jesus Christ. While Esther risked her life for a single nation, Christ willingly gave His life not just for Israel, but for the sins of the entire world, becoming the Lamb of God who takes away the sin of the world. Esther's intercession before an earthly king, fraught with mortal danger, pales in comparison to Christ's eternal intercession before the Heavenly Father, where He ever lives to make intercession for those who draw near to God through Him. Her "if I perish, I perish" moment finds its profound fulfillment in Gethsemane, where Jesus, facing the ultimate cup of suffering, submitted to His Father's will, saying, "not my will, but yours be done," knowing it would lead to the cross. Esther's act saved her people from physical annihilation, but Christ's sacrifice offers eternal salvation and reconciliation with God, demonstrating the greatest love, that one lay down his life for his friends. Her story, therefore, serves as a poignant shadow of the perfect, complete, and eternally effective intercession and sacrifice of our Lord Jesus Christ.