Esther 4:17

Est 4:17 So Mordecai went his way, and did according to all that Esther had commanded him.

Ver. 17. So Mordecai went his way, and did according, &c.] As he had put her upon a dangerous, but, as the cause stood, necessary, exploit (nature will venture its own particular good for the general, as heavy things will ascend to keep our vacuity, and preserve the universe); so he is ruled by her (though a woman, and once his pupil) when he perceived her counsel was good. Abraham must hear Sarah, and David Abigail, and Apollos Priscilla, when they speak reason. It is foretold of a man in Christ, that a little child shall lead him, Isa 11:6.

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.

CRITICAL NOTES.]

Est_4:17. And Mordecai went his way] i.e. from the place before the court of the king, to do what the queen had commanded him to do.—Keil.

MAIN HOMILETICS OF THE PARAGRAPH. Est_4:17

A GOOD MAN’S CHARACTERISTICS

I. Mordecai went his way pondering. Mordecai was a man of thought, as is plainly seen from the whole course of this narrative. His course of conduct was evidently the result of intense thought. And this was a special occasion for thought. He would still require to ponder deeply, for we must think not only to form our plans, but also after our plans are on their way to accomplishment. This is characteristic of a good man, that he thinks. David often speaks of thinking. “When I thought to know this.” “I thought on my ways.” The prophets were men of thought. The question was asked, “How knoweth this man letters, or learning, having never learned.” The answer may be given—that Jesus was supernaturally endowed, and he exercised himself to acquire knowledge. He studied the Old Testament writings, and the ways of men. He thought. He increased in wisdom. There was mental development in the man Christ Jesus. The apostles thought. Goodness is helpful to, and is the provocative of, thought. It enables the mind to see clearly. It stimulates the mind to think deeply. To pray well is to study well. To live in the pure atmosphere of goodness is to enlarge the nature. Professedly good men should seek to think more. There is a want of strenuous thinking in the present day. We do not ponder. We muse. We sentimentalize. We indulge in sentiment for the mere luxury of excitement. There is further a want of thinking for others. Our thoughts are too much centred on self. Mordecai thought for his people.

II. Mordecai went his way believing. The man of faith finds that the occasions of life increase his faith. The movements of Providence tend to strengthen his confidence. We have seen that Mordecai was a man of faith, and here in Esther’s answer he finds encouragement to keep on believing. His faith lived through, and was not destroyed by, Esther’s apparent refusal, and now his faith is wonderfully enlarged by Esther’s gracious answer of determination to make the venture. He believed before that enlargement and deliverance would arise from another place, and now he believes still more strongly that God will save his anointed. God has given enlargement already by rewarding Mordecai’s faith, and giving him fresh reasons for confidence. The faith of the Christian is not killed by the trials of life, and is developed by the occasional tokens of Divine interposition. Faith leads to more faith. It is strengthened by the storm. It ripens in the calm. It surmounts discouragements. It finds encouragement where there may be little to be seen by doubt. It gathers food in the most barren spots. It turns the sterile rock into a garden of promise. It never sinks beneath the billows, for it firmly grasps the hand of omnipotence. Lord, we believe, but our faith is weak. Oh, help our unbelief! Give signs and tokens of thy presence that doubting ones may become believing ones. Raise up in these modern times heroes of faith. Oh, let the mighty power of faith be again manifested! The world requires a fresh race of heroes who shall through faith subdue kingdoms, work righteousness, obtain promises, and wax valiant in moral fights.

III. Mordecai went his way obeying. Faith without works is dead. Mordecai did according to all that Esther had commanded him. He saw that Esther’s command was in harmony with the command of God, and therefore he obeyed. Two things are to be taken into consideration with reference to earthly commands. Who commands? What is the nature of the commandment? There is a primâ facie objection against the commands of some. They are not noted either for wisdom or for piety. We very soon settle in our minds as to their utterances. Esther possessed both wisdom and piety. Mordecai might therefore very properly consider the nature of her requirements. However, it is human to err. The best people make mistakes. We have, then, to examine all commands. It is to be presumed that Mordecai examined the command of Esther and saw its propriety. There is no need to examine the propriety of the commandments of God. His commandments are not grievous. All his laws are right. All his requirements are the result of wisdom. Therefore let us obey promptly and persistently. Behold, to obey is better than to sacrifice. Here note that God gives credit for an action when the true purpose is found in the mind to do the commandment. While Mordecai is on his way to gather together all the Jews that were present in Shushan, he may be said to do according to that which Esther had commanded. God takes notice of good intentions, of holy resolves, as well as of actual performances. Death may intervene between the resolve and its execution on earth; but death cannot prevent the holy resolution being developed in heaven, death cannot rob the earnestly resolving soul of its Divine reward. Death may seem to kill the noble purpose, but there is a sphere where death has no power and where the noble purposes of earth may fructify. In this aspect heaven is the complement of earth. It is man’s to resolve and to do so far as possible. God will rightly perfect that which concerneth his saints.

IV. Mordecai went his way praising. It is not a great stretch of imagination to suppose Mordecai praising God for his goodness on his way from the palace-gates. He would naturally praise God for the readiness with which Esther now entered upon the difficult enterprise. We must praise God not only for the accomplished deliverance, but when the deliverance is being accomplished. Prayer must be joined with praise. Whoso offereth praise glorifieth God. Some cannot see an opportunity for praise when it is a season of fasting and prayer. “Moreover, when ye fast, be not, as the hypocrites, of a sad countenance, for they disfigure their faces, that they may appear unto men to fast; verily, I say unto you, they have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” “Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.”

SUGGESTIVE COMMENTS ON Est_4:17

So Mordecai went his way, and did according, &c.—As he had put her upon a dangerous, but, as the cause stood, necessary, exploit (nature will venture its own particular good for the general, as heavy things will ascend to keep out vacuity, and preserve the universe); so he is ruled by her (though a woman, and once his pupil) when he perceived her counsel was good. Abraham must hear Sarah, and David Abigail, and Apollos Priscilla, when they speak reason. It is foretold of a man in Christ, that a little child shall lead him.—Trapp.

So Mordecai went his way, and did according to all that Esther had commanded him.—Mordecai commanded Esther, and she obeyed him. Esther commanded Mordecai, and he obeyed her. They served one another in love. It would be happy for us if we knew how to command and how to obey in our turns, being subject one to another in the fear of God.

Mordecai required the Jews to fast three days according to Esther’s orders; and we have no reason to doubt of their ready and grateful compliance. They would not think it hard, but necessary and useful, to be called to afflict their souls to an extraordinary degree, when their lives and the lives of all their people were in question. And yet the present life of all the many thousands of Judah was not of equal importance to the eternal life of one precious soul. What, then, are we to think of ourselves, if the sentence of eternal death denounced against every sinner, has never induced us to devote as many hours to fervent prayer, as these Jews employed days in prayer and fasting to obtain deliverance from temporal death? Is it not to be feared that we do not really believe what the Scripture tells us about that judgment which is come upon all men to condemnation, if we think it too much trouble to spend some hours or days in considering our condition, and pouring out supplications for that mercy which we so greatly need. The Jews fasted. Esther went in to the king, uncertain about the event, but pressed by hard necessity. Necessity is laid upon sinners, yea, woe unto them if they do not obtain mercy! But great encouragement is given them to come to the throne of grace to obtain mercy. God himself puts words into their mouths, and will he not hear those prayers which are dictated by his own Spirit? (Hos_14:2-3; Jer_31:18-20.)—Lawson.

Est_4:17. That which belongs to us in our calling is care of discharging our duty; that which God takes upon him is assistance, and good success in it. Let us do our work, and leave God to do his own. Diligence and trust in him is only ours, the rest of the burden is his. In a family the father’s and the master’s care is the greatest; the child’s care is only to obey, and the servant’s to do his work; care of provision and protection doth not trouble them. Most of our disquietness in our calling is, that we trouble ourselves about God’s work. Trust God and be doing, and let him alone with the rest. He stands upon his credit so much, that it shall appear we have not trusted him in vain, even when we see no appearance of doing any good. Peter fished all night, and catched nothing, yet upon Christ’s word he casts in his net again, and caught as many fish as brake his net. Covetousness, when men will be richer than God would have them, troubles all; it troubles the house, the whole family, and the house within us, our precious soul, which should be a quiet house for God’s Spirit to dwell in, whose seat is a quiet spirit. If men would follow Christ’s method, and “seek first the kingdom of heaven,” all other things would be cast upon them. If thoughts of insufficiency in our places discourage us, remember what God saith to Moses, when he pretended disability to speak, “Who hath made man’s mouth? have not I, the Lord!” All our sufficiency for every calling is from God.

God is never nearer his Church than when trouble is near. Usually, after the lowest ebb follows the highest springtide. Christ stands upon Mount Zion. There is a counsel in heaven that will dash the mould of all contrary counsels on earth; and, which is more, God will work the raising of the Church by that very means by which his enemies seek to ruin it. God gave too dear a price for his Church to suffer it long in the hands of merciless enemies. Take heed therefore of fretting, because of the man that bringeth wicked devices to pass, for the arms of the wicked shall be broken. The depths of misery are never beyond the depths of mercy. God oft, for this very end, strips his Church of all helps below, that it may only rely upon him, and that it may appear that the Church is ruled by a higher power than it is opposed by. And then is the time when we may expect great deliverances in the Church, when there is a great faith in the great God.—Sibbes.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

17. went his way] The Targum takes advantage of the frequent though by no means exclusive use of the original verb in the sense to pass beyond, transgress, to interpret it as indicating that Mordecai transgressed the rule of Passover, which prohibited fasting at that season. It is true that the Passover feast commenced on the evening which, with the following morning, constituted the fifteenth day of the month Nisan[72], but from the date at which the king’s scribes were convened, as given in Est_3:12, we need by no means conclude that the arrangement made between Mordecai and Esther followed so closely as this interpretation would imply.

[72] The Passover lamb was eaten on the fourteenth day (Exo_12:6), just before the sunset which introduced the fifteenth.

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.

Mordecai did according to all that Esther had commanded. i.e. gathered the Jews together, and proclaimed a three days fast. Though without authority, he would naturally, under the circumstances, have sufficient influence over his countrymen to induce them to do his bidding.

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

And Mordochai went his way, i.e., from the place before the court of the king, to do what the queen had commanded him to do.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

So Mordecai passed i.e., he transgressed the law by fasting on the first festive day of Passover, for he fasted on the fourteenth, the fifteenth, and the sixteenth, since the letters were written on the thirteenth day.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.