Esther 4:4
When Esther's maidens and eunuchs came and told her about Mordecai, the queen was overcome with distress. She sent clothes for Mordecai to wear instead of his sackcloth, but he would not accept them.
Sermons
Sorrow Net Superficially RemovedG. Lawson.Esther 4:4
SympathyW. Dinwiddle Esther 4:4-12














Mordecai's strange appearance at the king's gate made a stir in the palace. It was seen by Esther's "maids and chamberlains," and by them it was described to the queen. When Esther heard of the condition of the man whom she loved as a parent she was "exceedingly grieved." Then she took such measures as she could to show how much she felt and suffered with Mordecai. Let us learn from her conduct -

I. THAT IN TIMES OF TRIAL THE SYMPATHY OF THOSE WHOM WE LOVE IS A PRECIOUS THING. When Esther sent robes to Mordecai to replace his sackcloth, and loving messages with them, she would pour a real solace into his sorely-tried heart. She did not know at first the cause of his anguish, but she did her best to put her own loving heart beside his, and by the sweet contact to comfort and strengthen him in his mysterious sorrow. In many cases of suffering we can do little more than pour into the ear a breath of sympathy. That often is the best blessing that can be given or received. We should all cherish and freely exhibit" a fellow-feeling" with those of our friends who are "in any distress."

II. THAT A TRUE SYMPATHY IS EAGER TO EXPRESS ITSELF IN BENEFICIAL ACTION. Esther's first attempt to comfort Mordecai having failed, she sent a trusted servant to him to ascertain what his so loudly-pronounced manifestations of sorrow really meant. She could not live in peace while he was in such visible unrest. She longed to know all, that she might do all that she could. It is not good to indulge in idle sentiment. Many are content if they feel well, or surrender themselves for a time to tender emotions. No practical good results from their sensibility, nor is any intended. There is a good feeling which is satisfied with itself. Such was not Esther's. Let us beware of it (see Matthew 7:21; Matthew 21:28-31; Luke 10:33-35).

III. THAT THE MOST EAGER SYMPATHY MAY SEEM HELPLESS IN PRESENCE OF THE OBJECTS THAT ATTRACT IT. When Esther learned through Hatach the cause of Mordecai's distress, and received the copy of the royal decree, her sorrow and sympathy would be greatly intensified. They were now extended to all her people. Yet, queen as she was, she felt unable to do anything to give help. There are troubles before which the most powerful have to confess themselves powerless. Few griefs are so keen as that which springs from a conscious inability to satisfy the heart's compassionate yearnings. In connection with Esther's difficulties let us notice here -

1. Mordecai's charge. It was that, after reading the royal decree, Esther should go to the king and make supplication before him for her people (ver. 8). This he laid upon her as a solemn duty. The obligations of duty are increased by high position and influence.

2. Esther's strait. However willing to obey Mordecai, Esther was aware of a twofold obstacle to her following his guidance in this instance. It was a universally known law of the Persian court that no one, man or woman, should approach the king uninvited under the penalty of death (ver. 11). The life of any intruder, on whatever mission, could only be saved by the king's holding out to him or her his golden sceptre. In ordinary circumstances the unbidden entrance of the queen would be most likely to receive the royal sign of safety and welcome. But Esther had a special fact to communicate to Mordecai on this point. For thirty days, or a month, the king had never sought her company, and she had no hope that he might now give her an opportunity of speaking to him. This forgetfulness of Esther on the part of the king may perhaps have been owing to the vicious influence of Haman.

IV. THAT TESTING OCCASIONS ARISE IN THE HISTORY OF EVERY LIFE. No position, however exalted, is free from them. Many fail to meet them honestly and heroically, and therefore suffer more than they gain by them. Happy are those who, under the power of faith and a sense of duty, withstand and conquer them to good ends (1 Peter 1:6, 7). - D.

Then was the queen exceedingly grieved; and she sent raiment.
Esther, in her elevation, and in her separation from her friends, was far from forgetting them. She was deeply afflicted when she heard of the mourning habit and sore affliction of Mordecai. She was vexed that he should appear at the king's gate in a dress in which he could not enter it, and therefore sent to him change of raiment. But she knew not the sources of his distress. Grief so firmly rooted, and so well founded, could not be removed without a removal of its cause.

(G. Lawson.)

People
Esther, Haman, Hatach, Mordecai
Places
Susa
Topics
Accept, Accepted, Anguish, Aside, Chamberlains, Clothe, Clothes, Clothing, Declare, Deeply, Didn't, Distress, Distressed, Esther, Esther's, Eunuchs, Exceedingly, Garments, Grief, Grieved, Haircloth, Instead, Maidens, Maids, Mordecai, Mor'decai, Pained, Queen, Raiment, Receive, Received, Remove, Replace, Robes, Sackcloth, Servants, Turn, Women, Writhed
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 4:4

     6604   acceptance, human

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 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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