"All the royal officials and the people of the king's provinces know that one law applies to every man or woman who approaches the king in the inner court without being summoned--that he be put to death. Only if the king extends the gold scepter may that person live. But I have not been summoned to appear before the king for the past thirty days." All the royal officials and the people of the king’s provinces knowThis phrase sets the stage by emphasizing the widespread knowledge and understanding of the law within the Persian Empire. The Hebrew word for "know" (יָדַע, yada) implies not just awareness but a deep, experiential understanding. This suggests that the law was not only written but also ingrained in the culture and consciousness of the people. Historically, the Persian Empire was vast, and its laws were disseminated throughout its many provinces, ensuring that everyone, from royal officials to common citizens, was aware of the king's decrees. that any man or woman who approaches the king in the inner court without being summoned
The "inner court" was a place of great significance, reserved for the king and those he specifically invited. The Hebrew term for "approaches" (בּוֹא, bo) indicates a deliberate action, highlighting the seriousness of entering the king's presence uninvited. In ancient Persian culture, the king was seen as a semi-divine figure, and approaching him without permission was considered a grave offense. This reflects the absolute power and authority the king held, as well as the strict protocols of the royal court. has but one law that he be put to death
The phrase "has but one law" underscores the inflexibility and severity of the Persian legal system. The Hebrew word for "law" (דָּת, dath) conveys a sense of decree or edict, emphasizing that this was an unchangeable rule. The penalty of death for unsummoned entry into the king's presence illustrates the high stakes and the fear that surrounded the royal court. This harsh law served to protect the king and maintain order, but it also instilled a sense of fear and reverence among the people. The only exception to this is for the king to extend the gold scepter to him and spare his life
The "gold scepter" symbolizes the king's authority and mercy. The act of extending the scepter was a powerful gesture, signifying the king's willingness to grant favor and spare a life. In the Hebrew context, the scepter (שַׁרְבִּיט, sharbit) is a symbol of royal power and grace. This exception highlights the king's ultimate control over life and death, and it also introduces a glimmer of hope amidst the otherwise rigid law. It suggests that while the law is severe, the king's mercy can override it. But thirty days have passed since I was called to go to the king
Esther's statement here reveals her precarious position. The mention of "thirty days" indicates a significant period of absence from the king's presence, which could imply a loss of favor or influence. The Hebrew word for "called" (קָרָא, qara) suggests being summoned or invited, highlighting Esther's lack of agency in the situation. This phrase underscores the tension and uncertainty Esther faces, as she contemplates the risk of approaching the king without being summoned. It sets the stage for her courageous decision to act on behalf of her people, despite the personal danger involved. Persons / Places / Events 1. EstherThe Jewish queen of Persia, who is faced with a critical decision that could save her people from destruction. 2. King Ahasuerus (Xerxes I)The Persian king, Esther's husband, who holds the power of life and death over those who approach him unsummoned. 3. MordecaiEsther's cousin and guardian, who urges her to intercede with the king on behalf of the Jewish people. 4. The Inner CourtThe place within the king's palace where one must be summoned to enter, symbolizing the king's authority and the risk involved in approaching him uninvited. 5. The Gold ScepterA symbol of the king's favor and mercy, extended to those whom he chooses to spare. Teaching Points Courage in the Face of DangerEsther's dilemma teaches us the importance of courage when standing up for what is right, even when it involves personal risk. Divine ProvidenceThe account of Esther highlights God's unseen hand in orchestrating events for the deliverance of His people. The Power of IntercessionEsther's willingness to intercede for her people is a powerful example of advocacy and prayer. Obedience and FaithEsther's actions demonstrate obedience to God's call and faith in His protection and provision. The Role of AuthorityUnderstanding the dynamics of authority and submission, as Esther navigates her relationship with the king, can inform our interactions with authority figures today. Bible Study Questions 1. What does Esther's situation teach us about the importance of timing and preparation when approaching those in authority? 2. How can Esther's courage inspire us to take bold steps in our own lives, especially when facing difficult decisions? 3. In what ways does the account of Esther illustrate the concept of divine providence, and how can this encourage us in our daily walk with God? 4. How does Esther's willingness to intercede for her people relate to the role of prayer and advocacy in the life of a believer? 5. What lessons can we learn from Esther about balancing respect for authority with the need to stand up for righteousness? Connections to Other Scriptures Daniel 6Similar to Esther, Daniel faces a life-threatening situation due to a royal decree, yet he remains faithful to God. Nehemiah 2Nehemiah also approaches a Persian king with a request, demonstrating courage and reliance on God. Proverbs 21:1This verse speaks to the sovereignty of God over the hearts of kings, relevant to Esther's situation. Romans 8:28This verse assures believers that God works all things for good, a theme evident in Esther's account. People Esther, Haman, Hatach, MordecaiPlaces SusaTopics Alike, Anyone, Apart, Approaches, Common, Court, Death, Except, Exception, Extend, Goes, Gold, Golden, Hold, Holdeth, Holds, Inner, Inside, Kingdom, King's, Law, Officials, Passed, Provinces, Rod, Room, Royal, Scepter, Sceptre, Servants, Spare, Stretched, Summoned, Thirty, Unless, Whether, WomenDictionary of Bible Themes Esther 4:11 4333 gold
5270 court
5513 sceptre
8421 equipping, physical Esther 4:4-11 5309 eunuchs 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 ScriptureWatkinson -- 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 Links Esther 4:11 NIVEsther 4:11 NLTEsther 4:11 ESVEsther 4:11 NASBEsther 4:11 KJV
Esther 4:11 Commentaries
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