Esther 4:14
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?
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(14) Enlargement.—Literally, a breathing-space.

From another place.—Although he does not explain his meaning, and, indeed, seems to be speaking with studied reserve, still we may suppose that Mordecai here refers to Divine help, which he asserts will be vouchsafed in this extremity. It does not necessarily follow that we are to see in this declaration a proof of the earnestness of Mordecai’s faith; probably had his faith been like that of many of his countrymen he would not have been in Persia at all, but with the struggling band in Judæa.

Thou and thy father’s house shall be destroyed.—That is, by the hand of God, who having raised thee to this pitch of glory and power will require it from thee, if thou fail in that which it plainly devolves upon thee to do. It is clear there is a good deal of force in these last words of Mordecai. Esther’s rise had been so marvellous that one might well see in it the hand of God, and if so there was clearly a very special object in view, which it must be her anxious care to work for. In the whole tone of the conversation, however, there seems a lack of higher and more noble feelings, an absence of any suggestion of turning for aid to God; and thus in return, when God carries out His purpose, and grants deliverance, it seems done indirectly, without the conferring of any special blessing on the human instruments.




Esther 4:14

All Christians are agreed in holding the principles which underlie our missionary operations. They all believe that the world is a fallen world, that without Christ the fallen world is a lost world, that the preaching of the Gospel is the way to bring Christ to those who need Him, that to the Church is committed the ministry of reconciliation.

These are the grand truths from which the grand missionary enterprise has sprung. It is not my intention to enlarge on them now. But in this and in all cases, there are secondary motives besides, and inferior to those which are derived from the real fundamental principles. We are stimulated to action not only because we hold certain great principles, but because they are reinforced by certain subordinate considerations.

It is the duty of all Christians to promote the missionary cause on the lofty grounds already referred to. Besides that, it may be in a special way our duty for some additional reasons drawn from peculiarities in our condition. Circumstances do not make duties, but they may bring a special weight of obligation on us to do them. Times again do not make duties, but they too make a thing a special duty now. The consideration of consequences may not decide us in matters of conscience, but it may allowably come in to deter us from what is on higher grounds a sin to be avoided, or a good deed to be done. Success or failure is an alternative that must not be thought of when we are asking ourselves, ‘Ought I to do this?’ but when we have answered that question, we may go to work with a lighter heart and a firmer hand if we are sure that we are not going to fail.

All these are inferior considerations which do not avail to determine duty and do not go deep enough to constitute the real foundation of our obligation. They are considerations which can scarcely be shut out, and should be taken in determining the weight of our obligation, in shaping the selection of our duties, in stimulating the zeal and sedulousness with which we do what we know to be right.

To a consideration of some of these secondary reasons for energy in the work of missions I ask your attention. The verse which I have selected for my text is spoken by Mordecai to Esther, when urging her to her perilous patriotism. It singularly blends the statesman and the believer. He sees that if she selfishly refuses to identify herself with her people, in their calamity, the wave that sweeps them away will not be stayed outside her royal dwelling; he knows too much of courts to think that she can stand against that burst of popular fury should it break out. But he looks on as a devout man believing God’s promises, and seeing past all instruments; he warns her that ‘deliverance and enlargement shall arise.’ He is no fatalist; he believes in man’s work, therefore he urges her to let herself be the instrument by which God’s work shall be done. He is no atheist; he believes in God’s sovereign power and unchangeable faithfulness, therefore he looks without dismay to the possibility of her failure. He knows that if she is idle, all the evil will come on her head, who has been unfaithful, and that in spite of that God’s faithfulness shall not be made of none effect. He believes that she has been raised to her position for God’s sake, for her brethren’s sake, not her own.

‘Who knoweth whether thou art come to the kingdom for such a time as this?’ There speaks the devout statesman, the court-experienced believer. He has seen favourites tended and tossed aside, viziers powerful and beheaded, kings half deified and deserted in their utmost need. Sitting at the gate there, he has seen generations of Hamans go out and in; he has seen the craft, the cruelty, the lusts which have been the apparent causes of the puppets’ rise and fall, and he has looked beyond it all and believed in a Hand that pulled the wires, in a King of Kings who raiseth up one and setteth down another. So he believes that his Esther has come to the kingdom by God’s appointment, to do God’s work at God’s time. And these convictions keep him calm and stir her.

We may find here a series of considerations having a special bearing on this missionary work. To them I ask your attention.

I. God gives us our position that we may use it for His cause, for the spread of the Gospel.

In most general terms.

{a} No man has anything for his own sake-no man liveth to himself. We come to the kingdom for others. Here we touch the foundation of all authority; we learn the awful burden of all talents, the dreadful weight of every gift.

{b} No man receives the Gospel for his own sake. We are not non-conductors, but stand all linked hand in hand. We are members of the body that the blood may flow freely through us. For no loftier reason did God light the candle than that it might give light. We are beacons kindled to transmit, till every sister light flashes back the ray.

{c} We especially have received a position in the world for the conversion of the world. Our national character and position unite that of the Jew in his two stages-we are set to be the ‘light of the world,’ and we are ‘tribes of the wandering foot.’ Our history, all, has tended to this function, our local position, our laws, our commerce. We are citizens of a nation which ‘as a nest has found the riches’ of the peoples. In every land our people dwell.

Think of our colonies. Think that we are brought into contact with heathen, whether we will or not. We cannot help influencing them. ‘Through you the name of God is blasphemed amongst the Gentiles.’ Think of our sailors. Why this position? What is plainer than that all this is in order that the Gospel might be spread? God has ever let the Gospel follow in the tracks made for it by commercial law.

This object does not exclude others. Our language, our literature, our other rich spiritual treasures, we hold them all that we may impart. But remember that all these other good things that England has will spread themselves with little effort, people will be glad to get them. But the Gospel will not be spread so. It must be taken to those who do not want it. It must be held forth with outstretched hands to ‘a disobedient and gainsaying people.’ It is found of them that seek it not.

Like the Lord we must go to the wanderers, we must find them as they lie panting and thirsty in the wild wilderness. Therefore Christian men must make special earnest efforts or the work will not be done. They must be as the ‘dew that tarrieth not for man, nor waiteth for the sons of men.’

And again, such action does not involve approval of the means by which such a position has become ours. Mordecai knew what vile passions had been at work to put Esther there, and did not forget poor Vashti, and we have no need to hide conviction that England’s place has often been won by wrong, been kept by violence and fraud, that, as she has strode to empire, her foot has trodden on many a venerable throne unjustly thrown down, and her skirts have been dabbled with ‘the blood of poor innocents,’ splashed there with her armed hoof. Be it so!-Still! ‘Thou makest the wrath of man to praise Thee.’ Still-’we are debtors both to the Greek and barbarian,’ and all the more debtors because of ills inflicted. God has laid on us a solemn responsibility. Over all the dust of base intrigues, and the smoke of bloody battles, and the hubbub of busy commerce, His hand has been working, and though we have been sinful, He has given us a place and a power, mighty and awful. We have received these not for our own glory, not that we should boast of our dominion, not that we should gather tribute of gain and glory from subject peoples, not even that we should carry to them the great though lesser blessings of language, united order, peaceful commerce, sway over brute nature, but that we should give them what will make them men-Christ.

We have a work to do, an awful work. To us all as Christians, to us especially as citizens of this land and members of this race, to us and to our brethren across the Atlantic the message comes, by our history, our manners, etc., as plainly as if it were written in every wave that beats around our coast. ‘Ye are my witnesses, saith the Lord.’

II. God lays upon us special missionary work by the special characteristics of the times.

‘Such a time as this!’ Was there ever such a time?

Look at the condition of heathenism. It is everywhere tottering. ‘The idols are on the beasts, Bel boweth down.’ The grim gods sit half famished already. There is a crack in every temple wall. Mahommedanism, Buddhism, Brahminism-they are none of them progressive. They are none of them vital. Think how only the Gospel outleaps space and time. How all these systems are of time and devoured by it, as Saturn eats his own children. They are of the things that can be shaken, and their being shaken makes more certain the remaining of the things that cannot be shaken.

Look at the fields open. India, China, Japan, Africa, in a word, ‘The field is the world’ in a degree in which it never was before. ‘Such a time’-a time of seething, and we can determine the cosmos; a plastic time, and we can mould it; it is a deluge, push the ark boldly out and ransom some.

III. If we neglect the voice of God’s providence, harm comes on us.

The gifts unimproved are apt to be lost. One knows not all the conditions on which England holds her sway, nor do we fathom the strange way in which spiritual characteristics are inwrought with material interests. But we believe in a providential government of the world, and of this we may be very sure, that all advantages not used for God are held by a very precarious tenure.

The fact is that selfishness is the ruin of any people. When you have a ‘Christian’ nation not using their position for God’s glory, they are using it for their own sakes; and that indicates a state of mind which will lead to numberless other evils in their relation to men, many of which have a direct tendency to rob them of their advantages. For instance, a selfish nation will never hold conquests with a firm grasp. If we do not bind subject peoples to us by benefits, we shall repel them by hatreds. Think of India and its lessons, or of South Africa and its. We have seen the tide of material prosperity ebb away from many a nation and land, and I for my part believe in the Hand of God in history, and believe that the tide follows the motions of the heavens.

The history of the Jewish people is not an exception to the laws of God’s government of the world, but a specimen of it. They who were made a hearth in which the embers of divine truth were kept in a dark world, when they began to think that they had the truth in order that they might be different from other people, and forgot that they were different from others in order that they might first preserve and then impart the truth to all, lost the light and heat of it, stiffened into formal hypocrisy and malice and all uncharitableness, and then the Roman sword smote their national life in twain.

Whatever is not used for God becomes a snare first, then injures the possessors, and tends to destroy the possessors. The march of Providence goes on. Its purposes will be effected. Whatever stands in the way will be mowed remorselessly down, if need be. Helps that have become hindrances will go. The kingdoms of this world will have to fall; and if we are not helping and hasting the coming of the Lord we shall be destroyed by the brightness of His coming. The chariot rolls on. For men and for nations there is only the choice of yoking themselves to the car, and finding themselves borne along rather than bearing it, and partaking the triumph, or of being crushed beneath its awful wheels as they bound along their certain road, bearing Him who rides ‘forth prosperously because of truth and meekness and righteousness.’

IV. Though we be unfaithful, God’s purpose of mercy to the world shall be accomplished.

‘Deliverance and enlargement shall arise from another place.’ So it is certain that God from eternity has willed that all flesh should see His salvation. He loves the heathen better than we do. Christ has died not for our sins only, but for the sins of the whole world. God hath made of one blood all nations of men. The race is one in its need. The race is one in its goal. The Gospel is fit for all men. The Gospel is preached to all men. The Gospel shall yet be received by a world, and from every corner of a believing earth will rise one roll of praise to one Father, and the race shall be one in its hopes, one in its Lord, one in faith, one in baptism, one in one God and Father of us all. That grand unity shall certainly come. That true unity and fraternity shall be realised. The blissful wave of the knowledge of the Lord shall cover and hide and flow rejoicingly over all national distinctions. ‘In that day Israel shall be the third with Egypt and with Assyria, a blessing in the midst of the earth.’

This is as certain as the efficacy of a Saviour’s blood can make it, as certain as the universal adaptation and design of a preached Gospel can make it, as certain as the oneness of human nature can make it, as certain as the power of a Comforter who shall convince the world of sin, of righteousness, and judgment can make it, as certain as the misery of man can make it, as certain as the promises of God who cannot lie can make it, as certain as His faithfulness who hangs the rainbow in the heavens and enters into an everlasting covenant with all the earth can make it.

And this accumulation of certainties does not depend on the faithfulness of men. In the width of that mighty result the failure of some single agent may be eliminated. Nay, more, though all men failed, God hath instruments, and will use them Himself, if need were.

Only we may share the triumph and partake of the blessed result. Decide for yourself, what share you will have in that marvellous day. Let your work be such as that it shall abide. Stonehenge, cathedrals, temples stand when all else has passed away. Work for God abides and outlasts everything beside, and the smallest service for Him is only made to flash forth light by the glorifying and revealing fires of that awful day which will burn up the wood, the hay, and the stubble, and flow with beautifying brightness and be flashed back with double splendour from ‘the gold, the silver, and the precious stones,’ the abiding workmanship of devout hearts in that everlasting tabernacle which shall not be taken down, the ransomed souls builded together, ransomed by our preaching, and ‘builded up together for a temple of God by the Spirit.’

4:5-17 We are prone to shrink from services that are attended with peril or loss. But when the cause of Christ and his people demand it, we must take up our cross, and follow him. When Christians are disposed to consult their own ease or safety, rather than the public good, they should be blamed. The law was express, all knew it. It is not thus in the court of the King of kings: to the footstool of his throne of grace we may always come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, even into the holiest, through the blood of Jesus. Providence so ordered it, that, just then, the king's affections had cooled toward Esther; her faith and courage thereby were the more tried; and God's goodness in the favour she now found with the king, thereby shone the brighter. Haman no doubt did what he could to set the king against her. Mordecai suggests, that it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. He that by sinful devices will save his life, and will not trust God with it in the way of duty, shall lose it in the way of sin. Divine Providence had regard to this matter, in bringing Esther to be queen. Therefore thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy being raised up. There is wise counsel and design in all the providences of God, which will prove that they are all intended for the good of the church. We should, every one, consider for what end God has put us in the place where we are, and study to answer that end: and take care that we do not let it slip. Having solemnly commended our souls and our cause to God, we may venture upon his service. All dangers are trifling compared with the danger of losing our souls. But the trembling sinner is often as much afraid of casting himself, without reserve, upon the Lord's free mercy, as Esther was of coming before the king. Let him venture, as she did, with earnest prayer and supplication, and he shall fare as well and better than she did. The cause of God must prevail: we are safe in being united to it.From another place - i. e. "from some other quarter." Mordecai probably concluded from the prophetic Scriptures that God would NOT allow His people to be destroyed before His purposes with respect to them were accomplished, and was therefore satisfied that deliverance would arise from one quarter or another.

Thou and thy father's house shall be destroyed - i. e. "a divine vengeance will overtake thee and thine, if thou neglectest thy plain duty." Though the name of God is not contained in the Book of Esther, there is in this verse a distinct, tacit allusion to God's promises, and to the direction of human events by Divine Providence.

13, 14. Then Mordecai commanded to answer Esther—His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race—that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success. From another place; from another hand, and by another means; which God can, and I am fully persuaded will, raise up.

Thou and thy father’s house shall be destroyed, by the righteous and dreadful judgment of God, punishing thy cowardice and self-seeking, and thy want of love to God, and to his and thy own people.

Who knoweth whether thou art come to the kingdom for such a time as this? It is probable God hath raised thee to this honour for this very season; and therefore go on courageously, and doubt not of the success.

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.

For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance {b} 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 {c} such a time as this?

(b) Thus Mordecai spoke in the confidence of that faith which all God's children should have; which is that God will deliver them, though all worldly means fail.

(c) To deliver God's Church out of these present dangers.

14. relief] A.V. enlargement, a word now obsolete in the sense of relief or deliverance. It does not occur elsewhere in the A.V., but we find the corresponding verb, meaning to set at large, to give freedom to move without obstruction, in 2 Samuel 22:37 (= Psalm 18:36) (‘Thou hast enlarged my steps under me’); Psalm 4:1 (‘Thou hast enlarged me when I was in distress’). For the same use of the verb in Old English compare

“Thrice hath this Hotspur …

Discomfited great Douglas, ta’en him once,

Enlarged him.…

I Henry IV. iii. 2. 115.

Enlarge the man committed yesterday.”

Henry V. ii. 2. 40.

from another place] not meaning simply from some human source, as when Judas Maccabaeus sent an embassy to Rome to ask aid against Greek oppression (1Ma 8:17), or later, when his brother Jonathan applied in the same quarter and for the same object (1Ma 12:1). The reference here, though veiled after the reticent fashion of this Book, is to the Divine agency, whether working through earthly means or not. Israel cannot perish.

but thou and thy father’s house shall perish] Her inactivity would involve not only herself but her family in ruin. Thus she has nothing to hope from that alternative. It ensures her death; the other course but risks it.

who knoweth whether] = perhaps. Cp. the same expression in Joel 2:14; Jonah 3:9.

whether thou art not come] A.V. whether thou art come. It is true that the ‘not’ has no literal equivalent in the original Hebrew, but still the R.V. is a more accurate translation of the exact sense. Mordecai means, We cannot say that Providence has not shaped thy fortunes to this very end, and given thee a position enabling thee to deliver thy whole nation in the impending crisis.

Verse 14. - Then shall there enlargemt, or respiration (marg. literally, "breath"), and deliverance arise to the Jews from another place. Mordecai is confident that God will not allow the destruction of his people. Without naming his name, he implies a trust in his gracious promises, and a conviction that Haman's purpose will be frustrated; how, he knows not, but certainly in some way or other. If deliverance does not come through Esther, then it will arise from some other quarter. But thou and thy father's house shall be destroyed. A denunciation of Divine vengeance. Though the nation will be saved, it will not benefit you. On you will fall a just judgment - having endeavoured to save your life, you will lose it - and your "father's house will be involved in your ruin. We may gather from this that Esther was not Abihail's only child. Who knoweth, etc. Consider this also. Perhaps (who knows?) God has raised you up to your royal dignity for this very purpose, and none other, that you should be in a position to save your nation in this crisis. Esther 4:14When what Esther said was reported to Mordochai, he sent word back to her (השׁיב): "Think not in thy soul (with thyself) to be saved in the house of the king above all the Jews; for if thou holdest thy peace at this time, recovery and deliverance will arise from another place, but thou and thy father's house shall be destroyed. And who knows if thou hast attained to royalty for a time such as this?" By the words: "Think not that thou wilt be saved in the king's house above all the Jew," i.e., alone of all the Jews, Mordochai does not reproach Esther with being indifferent to the fate of her fellow-countrymen, but rather calls her attention to the fact that her own life is in danger. This is evident from the clause: if thou hold thy peace, will not intercede with the king for thy people, help will come from some other quarter. רוח equals רוחה, Exodus 8:11, ἀναψύξις, deliverance from oppressive restraint. יעמוד, rise up, arise, used according to later custom for קוּם, as in 1 Chronicles 20:4. The thought is: the Jewish nation cannot perish, its continuance is guaranteed by the divine promise. If thou wilt venture nothing for its safety, God will bring deliverance, but destruction will come upon thee and thy family. Though Mordochai neither speaks of God, nor alludes directly to His assistance, he still grounds his hopes of the preservation of his people upon the word and promise of God, and Brentius pertinently remarks: habes hic excellentem ac plane heroicam Mardochaei fidem, qua in praesentissimo ac periculosissimo discrimine videt futuram liberationem. The last clause of Esther 4:14 is by most expositors understood as saying: and who knows whether thou hast not for a time like this attained to royalty? This agrees with the sense, but cannot be verbally justified, for אם does not mean whether not. The sentence contains an aposiopesis. The clause depending on the conditional אם is unspoken, but understood. Besides, הגּעתּ is not in the imperfect. Hence it can only be translated: Who knows, if thou hadst not attained to royalty at or for such a time? Then the clause omitted would be: what thou then wouldst have done. יודע מי more frequently has the meaning of perhaps; and Mordochai says: perhaps thou hast attained to royalty (to the dignity of queen) for a time like this, sc. to use thy position for the deliverance of thy people. In the turn thus given to the sentence it contains the most urgent injunction to Esther to use her high position for the preservation of her fellow-countrymen.
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