Esther 4:13
he sent back to her this reply: "Do not imagine that because you are in the king's palace you alone will escape the fate of all the Jews.
Sermons
False Hopes of Safety are One Fruitful Source of DelusionT. McCrie.Esther 4:13
High Motives NecessaryA. M. Symington, B. A.Esther 4:13
No Refuge in the King's HouseT. McEwan.Esther 4:13
Reluctant Self-DenialJ. S. Van Dyke, D. D.Esther 4:13
Repeated Admonition NecessaryG. Lawson.Esther 4:13
A Bold FaithW. Dinwiddle Esther 4:13-17














I. DIFFICULTIES DO NOT DAUNT THE STRONG. Mordecai quite understood the force of the twofold barrier to Esther's appealing to the king. Yet if it had been a hundredfold he would have urged her to face it. Neither a legal folly nor any amount of personal risk could justify irresolution or inaction when a whole people might be saved by a bold attempt. Obstacles that seem insurmountable in ordinary times dwindle much in presence of great emergencies.

II. IF WE ARE TRUE TO GOD OURSELVES WE SHALL WISH AND PRAY THAT OUR BELOVED ONES MAY BE TRUE ALSO. No being on earth was so precious to Mordecai as Esther, but his very love would long to see her faithful to her God and country. Esther would have been to him no longer what she had been in the past if now she had failed to undertake the mission which God seemed to lay upon her. Parents send forth their sons to do battle for their country, and they would much rather that they should die on the field than prove recreant to honour and duty.

III. A FAITHFUL LOVE IS RATIONAL IN ITS DEMANDS. We should neither make sacrifice ourselves, nor ask sacrifice from others, without good cause. In such cases we should be clear in our faith and judgment. To Mordecai Esther seemed the one appointed instrument of thwarting Haman and saving Israel. The reasons of this conviction he stated to the queen with great simplicity and force. Let us look at them.

1. As a Jewess, her life was already doomed. Let the edict once be put in force, let blood once be shed, and even she would not escape, any more than Vashti, the immutability of Persian law. Better to risk life in trying to prevent a dreadful iniquity than to expose it by a timid quiescence to almost certain death.

2. If she failed, deliverance would come by another. Here was an expression of a strong and prophetic faith; and in it we learn the secret of Mordecai's persistent opposition to Haman. He trusted in God, and had a firm persuasion that God would yet deliver his people. Esther and her house might be destroyed, but some other saviour would be raised up to testify to the faithfulness anal omnipotence of the God of Israel. God is not dependent on any one instrument, or on any multiple of one. He raises up and casts down at will, and chooses his servants. Amidst all the weaknesses of his people his covenant stands sure.

3. She might have been raised to the throne just for the purpose of saving her people at this juncture. The circumstances of her elevation were peculiar. There was a mystery in them which indicated to the thoughtful Mordecai the hand of God. To some extent the mystery was now explained. Esther was the instrument provided by God for the "enlargement and deliverance of Israel." Every opportunity of doing good is virtually a Divine call. When God points the way we should pursue it, at whatever cost, as the only right way. The providence of God is often remarkably shown in the occasions which demand from us special service for him and his people.

IV. A MIND THAT CLOSES ITSELF AGAINST CONVICTION IS ITS OWN ENEMY. Whether from fear, or pride, or evil inclinations, many harden themselves against the demonstrations of reason and experience; they shut the window of the soul against any fresh light. They take a stand which implies the impossibility of any change or advancement. Reasoning is lost on them. But Esther at once felt and acknowledged the force of Mordecai's argument. She could not resist it, and did not try. Her heart was convinced, and in the answer she returned she frankly confessed it. An openness to conviction is a condition of growth and usefulness; stubborn prejudice is a bar to wisdom and its fruits.

V. CONVICTIONS SHOULD BE CARRIED OUT IN ACTION. We are often tempted to act in opposition to the dictates of our inward judgment. The will may fail to be governed even by the deepest conviction. It is sad when acknowledged truth and actual conduct are at variance with each other. Esther affords us an example of loyal obedience to conviction, in face of the weightiest temptation to set it aside. Having been convinced by Mordecai's representations, she resolved to do what these urged upon her as a sacred duty. And in the words by which she conveyed her purpose to Mordecai she gave a remarkable display of -

1. Piety. The three days' fast which she laid on herself and her maidens inside the palace, and on Mordecai and the Jews of Shushan, was a humble and prayerful casting of the whole matter on Divine help. No mention is made of prayers, but the fast was all a prayer. The queen knew her own weakness; she knew also the true Source of strength; she felt that the work was God's, and that she was but a feeble instrument in his hands; and, therefore, she desired her countrymen to unite with her in humiliation and supplication before the God of Israel. Trial achieves much of its purpose when it brings a soul thus to the feet of God under a sense of dependence on his merciful succour. Victory is really won when endangered weakness feels itself under the shadow of the Almighty.

2. Heroism. All irresolution had now faded from Esther's mind. Having appealed to God, she was no longer doubtful; strength had already been given her. She was prepared for the sacrifice. "If I perish, I perish. A godly heroism! - one inspired by God and fed by communion with him. Esther's words were not emotional, or self-confident, or desperate; they were the result of earnest meditation, and must not be separated from her proposal of a three days' fast. We are reminded by them of the words of our Lord when communing with his Father before he went to the cross: Nevertheless, not my will, but thine be done." Esther is a type of Israel's Messiah. We see in her conduct at this time the working of that Holy Spirit who led God's Son to the sacrifice of himself for the salvation of men.

VI. THE WAY INTO THE PRESENCE OF THE KING OF KINGS is open and free to all who truly seek him. To the earnest suppliant or loving child the Divine majesty is not hedged round by formalities that create distance and terror. God is near to all who call upon him. He dwells with the humble and contrite. All may come to him by the way that he has consecrated in his Son, and come at any time. None are refused a hearing and a welcome. There is joy in the presence of his angels over every one that seeks his face. - D.

Then Mordecai commanded to answer Esther.
It is necessary for those who desire to be useful to the souls of their neighbours not only to tell them, as occasion requires, what it is their duty to do, but to repeat their admonitions, to enforce them by reasons, and to obviate those objections which rise up in their minds against the performance of it.

(G. Lawson.)

Mordecai's answer is tragical and grand. Esther's womanly caution brought out his courage and his faith. In his consuming zeal for God and God's people, he left the domestic affections far below him. Though loving Esther more than he loved any one else on earth, he never scrupled about risking her life. For the same reason he made no allusion to the obligations under which she lay to his kindness, He had nursed her on his knees, he had taught her to walk and speak, he had fed and clothed her, he had surrounded the perilous steps of her maidenhood with the shield of his watchful and wise affection; but he neither remembered these things now nor wished her to remember them. As none of them moved him to spare her the risk, so neither will he urge them as reasons why she should undertake it. This great thing must be gone through under the influence of higher motives than these, and in obedience to a higher will than his.

(A. M. Symington, B. A.)

Think not with thyself that thou shalt escape in the king's house, more than all the Jews
by making persons careless or averse to use means for their own escape, or the deliverance of others, from danger, temporal or eternal. They must, therefore, be disabused and undeceived; the veil of covering which is spread over their minds must be torn off, and they must be shown their real state, and their impending danger in all its nakedness and nearness. We never will persuade sinners to flee to the refuge opened for them if we do not convince them that wrath is coming upon them. "Save yourselves from this untoward generation." Think not with yourselves that you shall escape their doom, however sober, and decent, and moral you may be, compared with some of them. While profligacy destroys its thousands, false peace and lying confidences destroy their ten thousands.

(T. McCrie.)

Alas! how often it happens that the Christian needs to be plied with arguments rooted in selfishness ere he can be induced to perform an unpleasant duty, especially if it involves the possibility of self-sacrifice! John Sterling well said, "The worst education which teaches self-denial is better than the best which teaches everything else but that." Strange that, although we announce ourselves followers of the Saviour, we should be so reluctant to endure hardship as good soldiers, while yet fulsome in the declaration, "No sweat, no sweet; no cross, no crown; no pains, no gains."

(J. S. Van Dyke, D. D.)

In many ways do men cherish false hopes, from the simple circumstance of dwelling in what may be called "the king's house." For example: The Word of God includes all under condemnation who have not a personal faith in the Divine Redeemer; but in the neglect of that urgent duty there are some who hope for salvation simply because descended of pious parentage, or possessed of an outwardly good moral character, or connected with the Christian Church. When they are charged with their duty in relation to the gospel these are the king's houses in which they vainly flee for refuge.

(T. McEwan.)

People
Esther, Haman, Hatach, Mordecai
Places
Susa
Topics
Alone, Bade, Commanded, Delivered, Escape, Esther, Fate, Heart, Idea, Imagine, Jews, King's, Mordecai, Mor'decai, Palace, Reply, Return, Safe, Soul, Speaketh, Thyself
Outline
1. The great mourning of Mordecai and the Jews.
4. Esther, understanding it, sends to Mordecai,
7. who shows the cause, and advises her to undertake the suit.
10. She, excusing herself, is threatened by Mordecai.
15. She, appointing a fast, undertakes the suit.

Dictionary of Bible Themes
Esther 4:12-14

     7505   Jews, the

Esther 4:12-17

     5978   warning

Library
Mordecai and Esther
'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?'--ESTHER iv. 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
Alexander Maclaren—Expositions of Holy Scripture

Watkinson -- the Transfigured Sackcloth
William L. Watkinson, Wesleyan minister, was born at Hull, 1838, was educated privately and rose to eminence as a preacher and writer. The Rev. William Durban calls him "The classic preacher of British Methodism." "He ranks," says Dr. Durban, "with Dr. Dallinger and the Rev. Thomas Gunn Selby as the three most learned and refined of living preachers in the English Methodist pulpit. Dr. Watkinson is famous for the glittering illustrations which adorn his style. These are for the most part gathered
Grenville Kleiser—The world's great sermons, Volume 8

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. 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. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

Of the Discipline of the Church, and Its Principal Use in Censures and Excommunication.
1. Of the power of the keys, or the common discipline of the Church. Necessity and very great utility of this discipline. 2. Its various degrees. 1. Private admonition. 2. Rebukes before witnesses. 3. Excommunication. 3. Different degrees of delinquency. Modes of procedure in both kinds of chastisement. 4. Delicts to be distinguished from flagitious wickedness. The last to be more severely punished. 5. Ends of this discipline. 1. That the wicked may not, by being admitted to the Lord's Table, put
John Calvin—The Institutes of the Christian Religion

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought
J. W. McGarvey—The Four-Fold Gospel

Esther
The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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