Esther 4:1

WEB

Now when Mordecai found out all that was done, Mordecai tore his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and wailed loudly and a bitterly.

KJV

When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;

Commentary

We left God's Isaac bound upon the altar and ready to be sacrificed, and the enemies triumphing in the prospect of it; but things here begin to work towards a deliverance, and they begin at the right end. I. The Jews' friends lay to heart the danger and lament it, ver. 1-4 . II. Matters are concerted between Mordecai and Esther for the preventing of it. 1. Esther enquires into this case, and receives a particular account of it, ver. 5-7 . 2. Mordecai urges her to intercede with the king for a revocation of the edict, ver. 8, 9 . III. Esther objects the danger of addressing the king uncalled, ver. 10-12 . IV. Mordecai presses her to venture, ver. 13, 14 . V. Esther, after a religious fast of three days, promises to do so ( ver. 15-17 ), and we shall find that she sped well. 1 When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. 4 So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not. Here we have an account of the general sorrow that there was among the Jews upon the publishing of Haman's bloody edict against them. It was a sad time with the church. 1. Mordecai cried bitterly, rent his clothes, and put on sackcloth, v. 1, 2 . He not only thus vented his grief, but proclaimed it, that all might take notice of it that he was not ashamed to own himself a friend to the Jews, and a fellow-sufferer with them, their brother and companion in tribulation, how despicable and how odious soever they were now represented by Haman's faction. It was nobly done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even when it seemed a desperate and a sinking cause. Mordecai laid the danger to heart more than any because he knew that Haman's spite was against him primarily, and that it was for his sake that the rest of the Jews were struck at; and therefore, though he did not repent of what some would call his obstinacy, for he persisted in it ( ch. v. 9 ), yet it troubled him greatly that his people should suffer for his scruples, which perhaps occasioned some of them to reflect upon him as too precise. But, being able to appeal to God that what he did he did from a principle of conscience, he could with comfort commit his own cause and that of his people to him that judgeth righteously. God will keep those that are exposed by the tenderness of their consciences. Notice is here taken of a law that none might enter into the king's gate clothed with sackcloth; though the arbitrary power of their kings often, as now, set many a mourning, yet none must come near the king in a mourning dress, because he was not willing to hear the complaints of such. Nothing but what was gay and pleasant must appear at court, and every thing that was melancholy must be banished thence; all in king's palaces wear soft clothing ( Matt. xi. 8 ), not sackcloth. But thus to keep out the badges of sorrow, unless they could withal have kept out the causes of sorrow--to forbid sackcloth to enter, unless they could have forbidden sickness, and trouble, and death to enter--was jest. However this obliged Mordecai to keep his distance, and only to come before the gate, not to take his place in the gate. 2. All the Jews in every province laid it much to heart, v. 3 . They denied themselves the comfort of their tables (for they fasted and mingled tears with their meat and drink), and the comfort of their beds at night, for they lay in sackcloth and ashes. Those who for want of confidence in God, and affection to their own land, has staid in the land of their captivity, when Cyrus gave them liberty to be gone, now perhaps repented of their folly, and wished, when it was too late, that they had complied with the call of God. 3. Esther the queen, upon a general intimation of the trouble Mordecai was in, was exceedingly grieved, v. 4 . Mordecai's grief was hers, such a respect did she still retain for him; and the Jews' danger was her distress; for, though a queen, she forgot not her relation to them. Let not the greatest think it below them to grieve for the affliction of Joseph, though they themselves be anointed with the chief ointments, Amos vi. 6 . Esther sent change of raiment to Mordecai, the oil of joy for mourning and the garments of praise for the spirit of heaviness; but because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not, but was as one that refused to be comforted. 5 Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was. 6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. 7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. 9 And Hatach came and told Esther the words of Mordecai. 10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai; 11 All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king th ese thirty days. 12 And they told to Mordecai Esther's words. 13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. 14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? 15 Then Esther bade them return Mordecai this answer, 16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish. 17 So Mordecai went his way, and did according to all that Esther had commanded him. So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in. I. She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting ( v. 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 ( v. 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, v. 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, v. 13, 14 . No excuse will serve, but she must appear an advocate in this cause; he suggested to her, 1. That it was her own cause, for that the decree to destroy all the Jews did not except 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, Prov. iii. 25, 26 , Be not afraid of sudden fear; the second told him his was, Isa. viii. 10 , Take counsel together, and it shall come to nought; the third told him his was Isa. xlvi. 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, v. 15, 16 . She speaks here, 1. With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves. 2. With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers ( 2 Kings vii. 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. xiii. and xiv. ) 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. INTRODUCTION TO ESTHER 4 This chapter relates the mourning of Mordecai, and of the Jews in every province, on account of the edict to destroy them, Es 4:1, the information Esther had of it, and what passed between her and Mordecai, through Hatach, a chamberlain, by whom he put her upon making a request to the king in their favour, Es 4:4, to which she at first objected, because of a law in Persia which forbids any to come to the king unless called, Es 4:9, but being pressed to it by Mordecai, she agreed, and ordered a general fast among the Jews, Es 4:13. Ver. 1. When Mordecai perceived all that was done,.... By the king, at the instigation of Haman, against the Jews; which he came to the knowledge of, either by some of the conflicts or by common fame, or on the sight of the edicts which were published in Shushan; though the Jews think it was made known to him in a supernatural way, either by Elijah, as the former Targum {x}, or by the Holy Ghost, as the latter: Mordecai rent his clothes: both behind and before, according to the same Targum; and this was a custom used in mourning, not only with the Jews, but with the Persians also, as Herodotus {y} relates: and put on sackcloth with ashes; upon his head, as the former Targum; which was usual in mourning, even both; Job 2:12 and went out into the midst of the city; not Elam the province, as Aben Ezra, but the city Shushan: and cried with a loud and bitter cry; that all the Jews in the city might be alarmed by it, and inquire the reason of it, and be affected with it; and a clamorous mournful noise was used among the Persians, as well as others, on sad occasions {z}. {x} So Midrash Esther, fol. 94. 1. {y} Thalia, sive, l. 3. c. ----. Urania, sive, l. 8. c. 99. {z} Calliope, sive, l. 9. c. 24. Esther 4:2 Ver. 2. And came even before the king's gate,.... Or court, that Esther might if possible be made acquainted with this dreadful calamity coming upon her people: for none might enter into the king's gate clothed with sackcloth: or appear in such a dress at court, where nothing was admitted to damp the pleasures of it. Esther 4:3 Ver. 3. And in every province whithersoever the king's commandment and his decree came,.... For destroying the Jews on such a day, in every place where they were to be found: there was great mourning among the Jews, and weeping, and wailing; which continued all day: and many lay in sackcloth and ashes: all night; made use of no other bed to lie on, nor clothes to cover them with. Esther 4:4 Ver. 4. So Esther's maids and her chamberlains came and told it her,.... Her maids of honour and eunuchs that attended her, which they might tell her merely as a piece of news, there being something shocking in it to tender minds; or perhaps nothing more than that Mordecai was in sackcloth; and they might have observed, by some incident or another, that there was some connection between Mordecai and Esther, and that she had a peculiar respect for him: then was the queen exceedingly grieved; even though she might not know the whole of the matter; but perceiving whatever it was it greatly affected Mordecai, with whom she sympathized: and she sent raiment to clothe Mordecai, and to take away his sackcloth from him; that so he might appear at court, and she get better intelligence of the cause of all this: but he received it not; refusing to be comforted, or appear cheerful under such melancholy circumstances. Esther 4:5 Ver. 5. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her,.... Which, according to the Targum, was Daniel {a}; but it is not likely that Daniel should have lived to this time; however, this officer was not only intrusted with the care of the queen by the king, but she had also an high opinion of him, and therefore employed him in this affair: and gave a commandment to Mordecai, to know what it was, and why it was; what was the reason of his appearing in sackcloth, and why he did not receive the clothes she sent him. {a} So Midrash Esther, fol. 94. 3. & Jarchi in Dan. iv. 5. Esther 4:6 Ver. 6. So Hatach went forth to Mordecai, unto the street of the city,.... Where he was, in a public manner, expressing his grief and sorrow: which was before the king's gate: that led to the royal palace. Esther 4:7 Ver. 7. And Mordecai told him of all that had happened unto him,.... How that, for refusing to reverence Haman, he was incensed against him, and against all the Jews for his sake; and had vowed revenge on them, and had formed a scheme for the ruin of them: and of the sum of money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them the 10,000 talents of silver he proposed to pay into the king's exchequer in lieu of the Jews' tribute; which Mordecai observes, to show how bent he was upon the destruction of the Jews, and cared not what it cost him to gain his point; and perhaps Mordecai as yet might not know that the king had remitted it. Esther 4:8 Ver. 8. Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them,.... Which had now been published in the city; by which means Mordecai had had a sight of it, and had transcribed it; see Es 3:14 to show it unto Esther, and to declare it unto her; what Haman intended against the people of the Jews; as the Targum adds: and to charge her; in his name; whose charges she had always regarded, both before and since she was queen; or in the name of God: that she should go in unto the king to make supplication unto him, and to make request before him for her people; signifying there was a necessity of doing it speedily, and of urging her request with great earnestness and importunity, since it was not the life of a single person, but the lives of a body of people, and her own, that lay at stake. Esther 4:9 Ver. 9. And Hatach came and told Esther the words of Mordecai. Both the case of the Jews, and the cause of it, and what he would have her do at this critical juncture. Esther 4:10 Ver. 10. Again Esther spake unto Hatach,.... For there was no other way of corresponding and conversing but by an eunuch; the wives of kings being altogether under their watch and care: and gave him commandment unto Mordecai; to go unto him, and what he should say to him from her, which is as follows. Esther 4:11 Ver. 11. All the king's servants and the people of the king's provinces do know,.... Not only the princes and courtiers, but all the king's subjects, the meanest of them; there is scarce a person throughout the whole empire, to whom the following law is not known; this is said, to show how notorious it was: 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; according to the former Targum, Human got this law to be made now, to prevent any application to the king about this affair; but then it would not have been so universally known as before declared; and it appears that there was such a law among the Medes, made by Dejoces, that none should go into the king's presence, but all should be done by messengers {b}; and this was altered among the Persians, for the seven princes that slew Smerdis made an agreement, that whoever of them was chosen king, the rest should have the liberty of going unto him when they pleased, without a messenger to introduce them {c}; it seems by this account it was death to go into the inner parlour, where the king usually was, without leave, or being called; this was made both for the king's safety, and for awe and reverence of his majesty, and to prevent any insinuations into him by ill-designing persons: except such to whom the king shall hold out the golden sceptre, that he may live; which, whether he would or not, was very precarious; so that a person ran a great risk to go in uncalled: but I have not been called to go in unto the king these thirty days; which looked as if the king had not that fond affection for her he formerly had; and therefore there was greater danger in going in to him uncalled, and the less hope of success. {b} Herodot. Clio, sive, l. 1. c. 99. {c} Herodot. Thalia, sive, l. 3. c. 84. Esther 4:12 Ver. 12. And they told to Mordecai Esther's, words. The messengers she sent to him. Esther 4:13 Ver. 13. Then 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. Esther 4:14 Ver. 14. For if thou altogether holdest thy peace at this time,.... And will not speak to the king in favour of the Jews, because of the danger she would be exposed to in doing it: then shall there enlargement and deliverance arise to the Jews from another place; Mordecai seemed confident of it, that by some means or another the Jews would be delivered; if not through the intercession of Esther, yet from some other quarter, or by some other hand: but thou and thy father's house shall be destroyed; for such neglect of the people of God when in distress, want of pity to them, and not exerting herself as she might in their behalf; so that seeing she and her family must perish, it was better to perish in a good cause than in a bad one: and who knoweth whether thou art come to the kingdom for such a time as this? he intimates that he believed that the providence of God had raised her to that dignity, that she might be an instrument of saving his people in the time of their distress; and this he said to encourage her to make the experiment. Esther 4:15 Ver. 15. Then Esther bade them return Mordecai this answer. Which follows, and was sent by the messengers she sent the above to him. Esther 4:16 Ver. 16. Go, gather together all the Jews that are present in Shushan,.... To acquaint them with what follows; but not to continue in a body together, which might cause suspicion of an ill design in them; according to the latter Targum, 12,000 chosen priests were found in it; but that must be an exaggeration of their number; it can hardly be thought there were so many Jews in all there: and fast ye for me; that is, pray for her, that she might have courage to go in to the king, and meet with success; for prayer was the principal thing, fasting only an accessory to it, and as fitting for it, and expressive of affliction and humiliation of soul: and neither eat nor drink three days, night nor day; it was to be a continued fast unto the third day; as Aben Ezra interprets it, they were not to eat at evening, but fast two whole days, and two whole nights, until the third day came, on which Esther went in to the king, Es 5:1. I also and my maidens will fast likewise; in the same manner and as long; these maids of honour were either proselytes, perhaps of her making, or Jewish ladies, she being allowed by the king to choose whom she pleased: and so will I go in unto the king, which is not according to the law; or "afterwards", or "and then" {d} when they, and she and her maids, had fasted and prayed so long, then she was determined in the strength of the Lord to go into the king's presence with her petition, though it was contrary to law: and if I perish, I perish; signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of God, that she should lose it, she was content, and acquiesced in his will, leaving herself entirely in his hands, to dispose of her as he thought fit. {d} Nkbw "et postea", Noldius, p. 198. No. 899. so the Targum, kai tote, Sept. "et tune", V. L. Pagninus, Montanus; "tum", Tigurine version. Esther 4:17 Ver. 17. So Mordecai went his way,.... About the business he was directed to; the word used having sometimes the signification of passing over or transgressing, Jarchi interprets it of Mordecai's transgressing the command, by fasting on a festival; the letter being written on the thirteenth of Nisan, Es 3:12, the next day was the passover, on which he supposes the fast began; and the three days were, the fourteenth, fifteenth, and sixteenth of the month, and belonged to the feast of the passover and of unleavened bread; so the Targum: and did according to all that Esther had commanded him; got the Jews together, and kept a fast three days; according to the Midrash {e} they were the thirteenth, fourteenth, and fifteenth of Nisan. {e} Midrash Esther, fol. 94. 4. John Gill's Exposition of the Entire Bible. Mordecai avowed his relation to the Jews. Public calamities, that oppress the church of God, should affect our hearts more than any private affliction, and it is peculiarly distressing to occasion sufferings to others. God will keep those that are exposed to evil by the tenderness of their consciences./ Mordecai avowed his relation to the Jews. God will keep those that are exposed to evil by the tenderness of their consciences./

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise