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Study This Verse
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
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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Summary
Esther 4:17 marks a pivotal moment in the book of Esther, depicting Mordecai's immediate and complete obedience to Queen Esther's command. Following her courageous decision to risk her life by approaching King Ahasuerus unsummoned, Esther had instructed Mordecai to gather all the Jews in Susa for a three-day fast. Mordecai's swift and thorough compliance sets in motion the critical events that lead to the eventual deliverance of the Jewish people from Haman's genocidal decree, underscoring the profound themes of faith, unity, divine providence, and the power of obedient action in the face of existential threat.
Context
Literary Context
This verse immediately follows Queen Esther's courageous and pivotal declaration in Esther 4:16, where she resolves to approach King Ahasuerus unsummoned, an act punishable by death, and commands Mordecai to gather the Jews in Susa for a three-day fast. It is the culmination of a dramatic exchange initiated by Mordecai's desperate plea and challenging question in Esther 4:14, which spurred Esther from hesitation to heroic resolve. Mordecai's swift and complete obedience in this verse transitions the narrative from deliberation and emotional tension to decisive action, setting the stage for Esther's dangerous approach to the king in Esther 5:1. It highlights the shift in responsibility from Mordecai's instigation to Esther's leadership and Mordecai's subsequent submission to her plan, demonstrating a unified front against an existential threat and the seamless cooperation essential for their survival.
Historical & Cultural Context
The events unfold in Susa, one of the Persian Empire's capitals, during the reign of King Ahasuerus (historically identified with Xerxes I, 486-465 BC). Persian law was notoriously rigid and unchangeable, particularly regarding access to the king, where approaching him without a summons was punishable by death unless he extended his golden scepter (Esther 4:11). The backdrop is Haman's genocidal decree against all Jews throughout the empire (Esther 3:13), which created an unprecedented and dire crisis for the Jewish people. Fasting, as commanded by Esther, was a common and deeply significant practice in ancient Israel and the broader ancient Near East, signifying profound distress, repentance, and a desperate plea for divine intervention, often undertaken collectively in preparation for a significant or dangerous undertaking. The "three days and three nights" (Esther 4:16) indicates a period of intense spiritual devotion and complete reliance on God, emphasizing the gravity of their situation and the depth of their spiritual commitment.
Key Themes
Mordecai's obedience in this verse contributes significantly to several overarching themes in the book of Esther. Firstly, it underscores Divine Providence, even though God is never explicitly mentioned. Mordecai's prompt action is a crucial link in the chain of events orchestrated by God's unseen hand to preserve His covenant people against seemingly insurmountable odds, a theme consistently woven throughout the book of Esther. Secondly, it exemplifies Courage and Obedience: Esther's courage in risking her life is mirrored by Mordecai's immediate and complete obedience to her command, demonstrating a unity of purpose and action essential for their survival. This highlights the importance of obedience to righteous leadership in times of crisis, reflecting principles found in Hebrews 13:17. Lastly, the verse emphasizes Corporate Action and Unity: The call for a collective fast, which Mordecai diligently carries out, highlights the power of community and unified action in the face of overwhelming adversity. The Jewish people, facing annihilation, respond with solidarity, demonstrating that collective prayer and action can be instrumental in seeking deliverance, a concept also seen in the early church's united prayer in Acts 4:24.
Exposition and Analysis
Key Word Analysis
Of foreign derivation, Mordecai is presented as a loyal and astute Israelite who serves as a key figure in the narrative. His name, possibly linked to the Babylonian god Marduk, highlights the Jewish people's integration, yet distinct identity, within the Persian Empire. In this verse, his name signifies the agent of obedience, the one who faithfully carries out the crucial instructions, demonstrating his steadfast character and commitment to his people's welfare.
This verb, derived from H5674 (ʻâbar), meaning "to cross over" or "to pass through," signifies more than simply leaving. In this context, it conveys Mordecai's immediate and decisive action. It implies he proceeded directly and without hesitation to carry out Esther's instructions, effectively "crossing over" from the phase of discussion and emotional appeal to the phase of active execution. This emphasizes his promptness, purposefulness, and the urgency with which he embraced his role in the desperate plan.
(ʻâsâh), meaning "to do or make, in the broadest sense and widest application," this word underscores the thoroughness and completeness of Mordecai's action. It implies not just a partial or perfunctory compliance but a full and active execution of Esther's command. This verb highlights his diligence and the comprehensive nature of his obedience, encompassing all the necessary steps to organize the fast and prepare the community for the impending crisis.
(tsâvâh), meaning "(intensively) to constitute, enjoin; appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order," this word emphasizes the authoritative nature of Esther's instruction. It was not a mere suggestion but a direct, binding order given by the queen. Mordecai's response to such a "command" highlights the weight and seriousness of the situation, and his respect for Esther's leadership in this critical moment.
Verse Breakdown
"So Mordecai went his way,"
This opening clause indicates the immediate and decisive transition from Esther's courageous vow and command to Mordecai's active response. It signifies that Mordecai did not delay, question, or hesitate but promptly set out to execute the instructions given to him. The narrative moves swiftly from a moment of high tension and deliberation to one of determined action, highlighting Mordecai's readiness to fulfill his part in the unfolding drama and his recognition of the extreme urgency of the situation.
"and did according to all that Esther had commanded him."
This concluding clause emphatically confirms the completeness and faithfulness of Mordecai's obedience. It assures the reader that he meticulously carried out every single aspect of Esther's instructions, particularly the critical call for a corporate fast among the Jewish community in Susa. This full and unqualified compliance underscores the profound unity of purpose between Esther and Mordecai and the immense gravity of the situation, which demanded absolute adherence to the desperate plan for survival. It demonstrates a model of faithful execution, leaving no room for doubt about the thoroughness of his response.
Literary Devices
Esther 4:17 is marked by its striking Conciseness and Directness. The simple, declarative sentence structure, "So Mordecai went his way, and did according to all that Esther had commanded him," functions with remarkable Narrative Economy. It efficiently conveys a pivotal moment of action without unnecessary elaboration, propelling the plot forward with a sense of urgency and inevitability. This brevity serves to highlight the profound significance of Mordecai's immediate and unhesitating obedience as the crucial next step in the unfolding drama of deliverance. Furthermore, the phrase "did according to all" acts as a form of Synecdoche or Understatement, implying the extensive and challenging task of organizing an entire community for a three-day fast, yet presenting it in a brief, matter-of-fact manner. This understated presentation underscores Mordecai's efficiency, determination, and the absolute nature of his commitment, making his act of obedience all the more impactful within the narrative. The verse's simplicity also lends it a sense of Finality, signaling the end of deliberation and the beginning of decisive, unified action.
Theological and Thematic Connections
Mordecai's immediate and complete obedience in Esther 4:17 is a powerful demonstration of faithful action in response to a divine calling, even when that calling is mediated through human agency. While the book of Esther famously omits explicit mention of God, the narrative consistently points to His providential hand guiding events. Mordecai's promptness reflects a deep understanding of the urgency and gravity of the situation, mirroring the kind of faith that acts decisively in the face of overwhelming odds. This act of obedience is not merely personal but communal, as it initiates the collective fasting and prayer that precedes Esther's courageous approach to the king, highlighting the spiritual discipline and unity essential for God's people in times of crisis. It underscores that God often works through the faithful obedience of His people, even in seemingly secular contexts, to accomplish His redemptive purposes, demonstrating that human faithfulness is often the conduit for divine intervention.
Reflection and Application
Esther 4:17 serves as a profound reminder of the transformative power of prompt and complete obedience, especially when facing daunting challenges or when a clear call to action is discerned. Mordecai's immediate response, without hesitation or complaint, demonstrates a vital principle for believers: when a righteous course of action is clear, whether from God's Word, through wise counsel, or by the Spirit's leading, swift and thorough compliance is essential. This verse encourages us to move beyond contemplation to decisive engagement, trusting that our obedience, however small or seemingly insignificant it may appear, can be a crucial link in God's larger, providential plan. It also underscores the importance of supporting and aligning with righteous leadership, recognizing that collective action, fueled by faith and unity, can overcome seemingly insurmountable obstacles. In our own lives, there are moments when "doing according to all" is not just a matter of duty but a pathway to divine intervention and ultimate deliverance, calling us to a deeper trust in God's unseen hand and a readiness to act on His promptings, even when the outcome is uncertain.
Questions for Reflection
FAQ
Why is Mordecai's obedience so significant in this verse?
Mordecai's obedience is profoundly significant because it marks the critical transition from Esther's courageous decision and command to the actual implementation of the plan that would save the Jewish people. His prompt and complete compliance ("did according to all") demonstrates his unwavering trust in Esther's leadership and the extreme urgency of the situation. It signifies the unity of purpose between them and sets in motion the events that lead to Haman's downfall and the Jewish people's deliverance, highlighting that even seemingly small acts of obedience can have monumental consequences in God's providential plan, as seen in Proverbs 16:9. His action transforms Esther's resolve into a tangible, community-wide movement of prayer and preparation.
Does this verse imply that Mordecai was now submitting to Esther's authority, reversing their previous roles?
While Mordecai had previously been the one to challenge and command Esther (e.g., Esther 4:8), this verse shows a shift in the immediate dynamic, where Esther, having made her courageous decision, now issues the command, and Mordecai faithfully executes it. This is not necessarily a permanent reversal of roles but rather a demonstration of flexible leadership and mutual respect in a crisis. Mordecai recognized Esther's unique position as queen and her newfound resolve, understanding that her command was the necessary next step for their people's survival. Their relationship demonstrates a partnership where each played their indispensable part, fulfilling their respective roles for the common good, much like the diverse yet unified members of the body of Christ described in 1 Corinthians 12:12-27.
What does the "fast" that Esther commanded and Mordecai carried out signify?
The fast commanded by Esther and carried out by Mordecai and the Jews in Susa (Esther 4:16) was a profound act of spiritual desperation and dependence. In ancient Near Eastern and biblical contexts, fasting was typically observed in times of great distress, mourning, or when seeking divine intervention for a critical matter. It signified humility, repentance, and a complete reliance on God's power rather than human strength. For the Jews facing annihilation, it was a collective plea to the unseen hand of God, acknowledging their helplessness and seeking His favor and deliverance. This act of corporate fasting demonstrates a deep spiritual discipline and a recognition that human efforts alone were insufficient to overcome the existential threat, similar to the fast called by Jehoshaphat in 2 Chronicles 20:3-4 or the Ninevites in Jonah 3:5-9.
Christ-Centered Fulfillment
Mordecai's prompt and complete obedience in Esther 4:17, though occurring in a narrative where God is unmentioned, profoundly foreshadows the perfect obedience of Christ. Just as Mordecai "did according to all that Esther had commanded him" for the physical salvation of his people, so Jesus Christ perfectly fulfilled the will of His Father for the eternal salvation of all humanity. The ultimate act of obedience is seen in Christ's willingness to lay down His life, becoming obedient "even to the point of death on a cross" (Philippians 2:8). While Mordecai's act initiated a physical deliverance from an earthly enemy, Christ's obedience secured eternal deliverance from the power of sin and death, fulfilling the ultimate purpose of God's redemptive plan. His life, death, and resurrection are the supreme demonstration of obedience, providing the way for all who believe to be reconciled to God, as declared in Romans 5:19. The unseen hand of God, working providently through Mordecai and Esther to save His people from perishing, finds its ultimate, visible, and comprehensive manifestation in the person and work of Jesus, the true King who perfectly obeyed to save His people from ultimate destruction (John 3:16), establishing a new covenant through His perfect submission to the Father's will (Hebrews 10:9-10).