Esther 4:11

Est 4:11 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.

Ver. 11. All the king’s servants] His courtiers and counsellors, who haply were as very slaves to him, as now the greatest lords of the court are to the Great Turk; no man having any power over himself, much less is be master of the house wherein he dwelleth, or of the land which he tilleth, but is in danger of being whipped upon the least displeasure of the tyrant, especially if he be not a natural Turk born.

And the people of the king’s provinces, do know] i.e. All, both far and near: this shows that the law here mentioned was no new law procured by Haman, to prevent Jewish suppliants, as Lyra would have it, but long since made, and known to all the king’s subjects.

That whosoever, whether man or woman] Yea, though she be his dearest consort, who should cohabit with him, and not be sundered for a season but by consent, 1Co 7:5.

Shall come unto the king] The Persians usually hid their king, tanquam aliquod sacrum mysterium, as some precious business, and that for two reasons. First, for state and authority, lest familiarity with their subjects should breed contempt, and make them too cheap. Philip II, King of Spain, was of the same mind and practice. For, after that he had gotten into his hands the kingdom of Portugal, and therewith the wealth of the Indies, inclusit se in Curiali, he shut up and immured himself in his court, and was seldom seen of any, though never so great a man, but upon long suit, and as a singular favour. This made him to be adored as a demi-god. Secondly, for security and safety, lest, if all should be suffered to come that would, the king should be assassinated and made away, as Eglon was by Ehud; Ishbosheth, by Baanah and Rechab; Gedaliah, by Ishmael; and many kings of Israel and emperors of Rome were by their own servants. The Turks at this day allow no stranger to come into the presence of their emperor, but first they search him that he have no weapon; and so, clasping him by the arms, under colour of doing him honour, dissemblingly they bereave him of the use of his hands, lest he should offer him any violence; yet hath he alway, as he sitteth in his throne, lying at hand ready by him, a target, a scimitar, an iron mace, with bow and arrows.

- Sors ista tyrannis

Muniti ut gladiis vivant, cinctique venenis.

How much better Agesilaus, king of Spartans, who walked daily among his subjects, doing justice, and is, therefore, by Xenophon worthily preferred before this stately king of Persia! How much better Queen Elizabeth, who often showed herself to her people, and cheerfully received bouquets, flowers, rosemary, from lowly persons. She got the heart of her subjects (which Philip of Spain, her stately contemporary, never could do), by coupling mildness with majesty, and stooping, yet in a stately manner, to those of low condition. So reserved she was, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them, who thought they might presume of her favour, have been so suddenly daunted and planet-stricken, {to strike as a malignant influence, to blast} that they could not lay down the grief thereof but in their graves (Speed, 1235).

There is one law of his] A wretched law it was, written not with black, but with blood, and condemned by very heathens for barbarous and pernicious to the public. For if the king may not be come at, but upon pain of death, what shall become of the poor oppressed? and how shall he ever hear of the rapines and other miscarriages of his favourites and junior officers, by whom he shall be even bought and sold, and himself never the wiser, as Aurelian, the emperor, complained. Orpheus, that oldest of poets, feigneth, that Litae (or petitions) are Jove’s daughters, and ever conversant about his throne. David heard the woman of Tekoa; Solomon the two harlots; and King Joram the affamished woman that called to him for justice with, Help, O king; Philip, of Macedon, righted the old wife that checked him for his neglect of her; and Trajan, the widow that would not be put off till another time (Plutarch). This was king-like; his office is to judge the people with righteousness, and the poor with judgment. He shall judge the poor of the people … and break in pieces the oppressor, Psa 72:2; Psa 72:4.

To put him to death] Yανατος η ζημια (Athenaeus). No such danger in approaching God’s presence: he soliciteth suitors, and seeketh such as may come before him, Joh 4:23. This was anciently figured by the door of the tabernacle, not made of any hard or debarring matter, but of a veil easily penetrable; which also now is rent, to show our easy access to him, who heareth prayers, and willeth that all flesh come unto him, lifting up in all places pure hands, without wrath, and without doubting, Psa 65:2 1Ti 2:8.

Except such to whom the king shall hold out the golden sceptre] In token that he called for them. Thus whom he would he slew, and whom he would he kept alive, as Dan 5:19. But Esther should (as afterwards she did) have trusted God with her life; and with a Roman resolution have said, Necesse est ut eam, non ut vivam: It is necessary that I venture, not that I live. That she was fearful when her life lay upon it, we may impute to the weakness of her sex, or rather of her faith; against which sense fights sore when it is upon its own dunghill; I mean, in a sensible danger. Nature’s retraction of itself, from a visible fear, may cause the pulse of a Christian, that beats truly and strongly in the main point (the state of the soul), to intermit and falter at such a time. Abraham showed some trepidation, and Peter much more.

But I have not been called to come in to the king these thirty days] There was hot love the while; his concubines, perhaps, had engrossed him. Doves are said to draw the chariot of Venus; and those neither change their mates nor forsake their company. Haman was all the doer now about the king, as our King Richard II’s favourites, knights of Venus rather than Bellona, saith the chronicler, conversing with the king, not without suspicion of foul familiarity, as Walsingham writeth. Sodomitica labe infecti fere omnes, saith another (Speed. 746).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Est_4:11

But I have not been called to come in unto the king these thirty days.

Providence tries faith

Thus it is that Providence sometimes frowns on the cause of His Church and people, by not only exposing them to imminent danger, but by shutting up all the ordinary avenues of escape, so that there appears no evasion for them. This proves a severe trial to their faith, but affords an opportunity for displaying His own wisdom and mercy in their ultimate deliverance. (T. McCrie.)

The darker aspect, of providence

We have here an illustration of what is not unfrequently observable in the arrangements of the Divine providence--that the affairs of Gods people assume a darker and darker aspect, just before a favourable interposition comes--in order, no doubt, to make the truth more palpable, that it is by His hand that their deliverance, is wrought out, and that therefore they should never distrust Him, nor think that He has forgotten to be gracious. (A. B. Davidson, D. D.)

Access to God without fear

It is indeed with the Great King you have to deal, and life and death are at His disposal; but you may go to Him without fear, if you go with a true heart. There was all the formality of priestly services under the law, between the worshippers and Jehovah, to make them feel that they could not come nigh personally; just as there were functionaries to prevent Esther from coming into the presence of the king, when she merely felt the wish to do so. Now, however, God invites us to come to Him at all times, and what prevents us from having full communion with Him is not our personal unworthiness, but our unbelief. (A. B. Davidson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Est 4:11. Whosoever shall come into the inner court — Within which the king’s residence and throne were; who is not called — This was decreed to maintain both the majesty and the safety of the king’s person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. — Which gives me just cause to fear that the king’s affections are alienated from me, and that neither my person nor petition will be acceptable to him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:11 anyone who appears . . . without being invited is doomed to die: Access to the king was strictly controlled by his guards to prevent unwanted guests from wasting the king’s time with petty requests. Since these were the official rules of the court, the danger to Esther’s life was enormous. Apparently she ruled out requesting an audience with the king through a messenger, possibly because she would have to tell the messenger why she wanted to talk to the king. • has not called for me to come to him for thirty days: Esther had no guarantee of the king’s favorable response.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

whosoever, whether man or woman, shall come unto the king into the inner court, who is not called--The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Into the inner court] We have already seen that the Persian sovereigns affected the highest degree of majesty, even to the assuming of Divine honours. No man nor woman dared to appear unveiled before them, without hazarding their lives; into the inner chamber of the harem no person ever entered but the king, and the woman he had chosen to call thither. None even of his courtiers or ministers dared to appear there; nor the most beloved of his concubines, except led thither by himself, or ordered to come to him. Here was Esther's difficulty; and that difficulty was now increased by the circumstance of her not having been sent for to the king's bed for thirty days. In the last verse of the preceding chapter we find that the king and Haman sat down to drink. It is very likely that this wicked man had endeavoured to draw the king's attention from the queen, that his affection might be lessened, as he must have known something of the relationship between her and Mordecai; and consequently viewed her as a person who, in all probability, might stand much in the way of the accomplishment of his designs. I cannot but think that he had been the cause why Esther had not seen the king for thirty days.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) There is one law of his . . .—Literally, one is his law, that is, there is one unvarying rule for such. No one who had not been summoned might enter the king’s presence under pain of death.

The golden sceptre—We are told that in the representations of Persian kings at Persepolis, in every case the monarch holds a long staff or sceptre in his right hand. How forcibly, after reading this verse, the contrast strikes us between the self-styled king of kings, to enter into whose presence even as a suppliant for help and protection was to risk death, and the King of Kings, who has Himself instructed man to say, “Let us go into His tabernacle and fall low on our knees before His footstool.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Esther points out that it is a matter of common notoriety, not only among the courtiers but throughout the Empire, that death would be the penalty for entering the king’s presence unsummoned, unless he should hold out the golden sceptre. Herodotus puts the rule in a modified form, saying that those who sought the interview had to be announced (Herod. iii. 118, and cp. 140). But Esther might very well have hesitated to make application in this way, from the likelihood to her mind that she was no longer in favour with the king, and that therefore a request for an audience would certainly prove futile, whereas in the method which she actually adopted there was at least a chance of success. Josephus makes the law to have been that none of the king’s own people (that is, members of the royal family) should approach him unsummoned, when he sat on his throne (Ant. xi. 6. 3).

there is one law for him] i.e. the law is without exception, the pronoun referring to the law-breaker. The A.V. (‘there is one law of his’) wrongly makes it refer to the king.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they told to Mordecai Esther's, words. The messengers she sent to him.

And they told to Mordecai Esther's, words. The messengers she sent to him.

Esther 4:13

est 4:13

est 4:13

est 4:13Then Mordecai commanded to answer Esther,.... Gave in charge to the messengers what they should say to Esther from him, by way of reply:

think not with thyself that thou shall escape in the king's house, more than all the Jews; signifying that her being queen, and in the king's palace, would be no protection to her; and she would be no safer there than the Jews elsewhere, since they had no greater enemies any where than in the king's court; and it was or would be known of what nation she was, and therefore must not expect to escape the fury of the enemy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The golden scepter - In all the numerous representations of Persian kings at Persepolis the monarch holds a long tapering staff (probably the scepter of Esther) in his right hand. It was death to intrude on the privacy of the Persian king uninvited.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Inner court, with regard to many others around, though there was one still more retired, (Tirinus) where the king alone could enter. This admitted the light only by the door, before which hung a curtain, so that the king could see (Calmet) who came into the hall of audience, (Haydock) without being seen. None durst come even to this antichamber, without being called. It was also death to appear with their hands out of their sleeves, (Cyrop. ii.) or to sit down, (Diod. xvii.) or look at any of the king’s wives in the face, &c. (Plut. Artax.) --- This gloomy retirement was intended to keep up the idea of his majesty being something more than man. (Haydock) --- Apud Persas persona regis, sub specie majestatis, occulitur. (Justin. i.) --- The king’s secret cabinet (Calmet) resembled, in magnificence (chap. xv. 9.) the description which Ovid has given us of the palace of the sun. (Tirinus) --- It was covered with gold and precious stones. Here he continued, almost inaccessible, and business was despatched slowly. (Calmet) --- Agesilaus, king of Sparta, shewed how ridiculous these customs were, by acting quite the reverse, appearing frequently among his subjects, and granting their just requests without delay. (Xenophon) --- Thirty. She might apprehend that the king’s affection was beginning to cool. God was pleased thus to try her the more. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The king’s servants and the people do know, by common fame, of this received custom and law.

Into the inner court, within which the king’s residence and throne was.

There is one law of his to put him to death: this was decreed, partly to maintain both the majesty and the safety of the king’s person; and partly by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. And many such severe laws there were in the Persian court, which profane historians relate, as that if any person looked upon one of the king’s concubines, or wore any of his own clothes, or drink of that water which he had appropriated to himself; and other such-like things, he was punished with death.

I have not been called to come in unto the king these thirty days; which gives me just cause to suspect and fear that the king’s affections are alienated from me, and therefore that neither my person nor petition will be acceptable to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. The inner court — The court that faced the principal audience hall — the throne chamber — where alone it would be practicable for Esther to see the king on such a business. See on Est_5:1.

There is one law of his to put him to death — Literally, one is his law to put to death; that is, the king’s law or custom is one and unchangeable — to put such intruders to death. This law receives confirmation from Herodotus, 3:84, 118.

Hold out the golden sceptre — “In all the numerous representations of Persian kings at Persepolis, there is not one in which the monarch does not hold a long, tapering staff in his right hand.” — Rawlinson. This was one of the emblems of royalty which he seems ever to have had about his person.

But I have not been called… these thirty days — This was Esther’s greatest difficulty. At other times, when her intercourse with the king was frequent, she might have ventured, with little or no fear, unbidden into his presence. But not having been invited to go in to the king for a month, she had reason to fear that he did not wish to see her, and it would be specially perilous to approach him publicly in the great throne chamber.

We have here a glimpse of female life in the harem of a Persian king. Days and months might elapse, and a wife not see her lord. How could it well be otherwise, where wives and concubines were numbered by hundreds? Herodotus says (iii, 79) that the Persian wives visited their husbands by turns, but this rule was probably not regularly followed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All the king"s servants seems to mean here "all the court," "all those in the immediate service of the king." The inner court. The palace had, as it would seem, only two courts, the "outward court" of Est_6:4, and the "inner court" of the present passage. There is one law of his to put him to death. Rather, "there is one law for him. "Whoever he be, there is one and the same law regarding him he must suffer death. Herodotus excepts six persons from the operation of this law (3:84, 118), but in making the exception shows the general rule to have been such as here represented. Except such to whom the king shall hold out the golden sceptre. No other writer tells us of this custom, but it is in perfect harmony with Oriental habits and modes of thought. Some have objected that the king would not always have a golden sceptre by him; but the Persepolitan sculptures uniformly represent him with a long tapering staff in his hand, which is probably the "sceptre" (sharbith) of Esther. I have not been called to come in unto the king these thirty days. The king s passion had cooled, and Esther now, like his other wives, waited her occasional summons to his presence. She had not been called for a whole month, and did not know when a summons might come. It would not do to trust to so mere a chance; and therefore, if she was to interpose on behalf of her nation, she must intrude on the king uninvited, and risk being put to death.

The golden sceptre.

The superstitious reverence which surrounded the throne of Ahasuerus is manifest from the whole tenor of this narrative. Capricious and absolute, his frown was feared as the most awful of earthly ills; and his smile was sought, with abject slavishness and adulation, as the herald of honour, riches, end power. Even his wife could not approach unbidden into the presence of the "great king," save at the peril of her life. When he was pleased to stretch forth the golden sceptre of clemency and mercy, all was well. The golden sceptre, which encouraged the timid, assured the suppliant of a gracious reception, and was the earnest of royal favours and blessings, may be taken as an emblem of the merciful regard and purposes of the King of kings. In the gospel of his Son our heavenly Ruler and Lord extends to us the golden sceptre of his grace.

I It is a sceptre OF ROYAL POWER. Originally the sceptre was the rod of the chief with which he smote the cowardly and the recreant, and thus it became the emblem of kingly rule. All God"s acts are acts of a just authority, enforced by an irresistible power. Whilst his sway extends over his whole creation, as a moral sway it is exercised upon righteous principles over his moral and accountable subjects.

II It is a sceptre OF ROYAL FAVOUR. It is evident from the narrative that Esther had no hope except from the clemency of the king. Her position as queen did not even give her the right to approach the throne unbidden. When Ahasuerus stretched forth the golden sceptre she knew that she was regarded with favour. Our heavenly King extends to us the favour of his royal nature. His word, his gospel, is the expression of his regard for men. His anger is turned away, and he comforts us.

III It is a sceptre OF ROYAL MERCY. Esther"s approach was a presumption, an offence. But the symbolical act we are considering assured her that her offence was overlooked, and she herself accepted. In the gospel God appears not only as kind, but as merciful. He addresses the sinful suppliant, and says, Fear not! I am the Lord that hath mercy on thee! Thou shalt not perish, but shalt have pardon and life eternal.

IV It is a sceptre OF ROYAL BOUNTY. The act of Ahasuerus was the earnest of further kindness. "What is thy petition, and what is thy request?" She had, in response, only to ask, and to have. God has given us his Son, and the gospel, which tells us of this gift, tells us that all provision is made for us. This is the language of our royal Father: "All that I have is thine!"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Inner court - Within which, the king's residence and throne was. Not called - This was decreed, to maintain both the majesty, and the safety of the king's person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. - Which gives me just cause to fear that the king's affections are alienated from me, and that neither my person nor petition will be acceptable to him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.