The rending of one’s garments was a sign of deep sorrow, distress, horror, or resentment. The Scriptures note many instances in which emotion was expressed thus (Gen. 37:34; 44:13; Joshua 7:6; Judges 11:35; 2 Sam. 1:11; etc.). The meaning of Mordecai’s act was probably well understood by the Persians as well as the Jews.

 The wearing of sackcloth and ashes was another symbol of profound grief. The Bible refers to numerous occasions when men wore these emblems of sorrow (see Gen. 37:34; 1 Kings 20:32; Isa. 37:2; Dan. 9:3; Jonah 3:6; etc.). Having read the edict, Mordecai must have at once perceived its origin and the motive that prompted it. His first impulse would naturally be to rend his garments and to put on sackcloth and ashes. But the palace was not considered to be an appropriate place for the demonstration of private grief. To be sure, Mordecai was not alone in feeling sorrow and consternation. In Shushan and throughout the provinces the doomed race made bitter lamentation. Hope that there might yet be deliverance from the decree seems not to have occurred to any.

Mordecai apparently felt no impulse to hide his grief. He now came to the palace with the obvious purpose of informing Esther of the decree.

The Scripture account implies that by this time the Jews were scattered everywhere throughout the Persian Empire.

Rather, “most of them.”

In addition to her train of maids, an Oriental queen had a numerous body of eunuchs at her disposal, who went on errands for her and maintained her contact with the world outside the palace. In great distress, Esther manifested her concern by sending clothing out to her foster father to replace the sackcloth. Esther’s purpose was probably to make it possible for Mordecai to enter the palace.

Mordecai was not wearing sackcloth because he lacked better clothing. He felt no need of seeing Esther directly, and probably thought it inadvisable to do so under the circumstances.

The king had appointed the head eunuch to wait upon the queen, partly to serve her and partly to observe her conduct. No despot is ever exempt from the twin fears of jealousy and suspicion.

Mordecai refused to enter the palace. Esther could not leave it, and so resorted to the typically Oriental procedure of using a middleman.

 See on ch. 3:9. How Mordecai knew of the money Haman had offered to pay Xerxes by way of compensation for the loss of revenue that would result from the extermination of the Jews, is not stated. It would hardly be stipulated in the decree, even if Ahasuerus accepted it, which possibility seems unlikely (see on ch. 3:11).

 Esther’s maids and eunuchs certainly knew of her interest in Mordecai (see ch. 2:10-22) and may already have learned of her nationality (see ch. 3:4). In defense of his refusal to bow to Haman, Mordecai had already been compelled to declare his nationality (ch. 3:4). Now, circumstances require Esther to do likewise (see ch. 2:10); she must go before the king to make supplication for her people. But she cannot plead for the Jews as her people without being subject to their fate as decreed in the edict of Haman. There was no alternative. For better or for worse, and irrespective of her own choice in the matter, her personal fate was inevitably linked with that of her people, and both hung precariously on Ahasuerus’ regard for her. She had now been queen for a little more than four years. Her demeanor and conduct had been a large factor in influencing the king’s attitude toward her. Everything depended upon the quiet witness borne by her life during the past four years, and upon her tact, patience, and good judgment now.

Such a law was not entirely arbitrary. How often presumed friends or seemingly harmless strangers had approached royalty, with the objective of murder. This law was probably a measure to protect the king from harm, from troublesome petitioners, and from interference in the exercise of his despotic rule.

For the time being it seemed that the king had forgotten her. It might be weeks or months before she would be summoned before him. In the normal course of events she could not expect a favorable opportunity in the near future.

 That is, “imagine not in your mind.” Her favored position would not protect her from Haman’s wrath. Her racial identity was known to at least some in the palace (see on v. 8), and those who had informed Haman concerning Mordecai could be expected to do the same with regard to Esther. Haman would not feel safe so long as any Jew remained alive, particularly one so close to the king and so favored as Esther.

Literally, “respite” or “relief,” from the same root as the word for “breath.” Mordecai affirms trust in God’s gracious promises and conviction that Haman’s purposes will be frustrated. He does not know how, but is convinced that in one way or another deliverance will come.

 If Esther thought only of saving her own life, she would lose it (see Matt. 10:39). Unwillingness to die implied the certainty of death; life was to be purchased at the price of willingness to lose it. Mordecai’s reference to extinction of Esther’s family line implies that she was her father’s only child. The fact that Esther’s cousin Mordecai became her foster father supports this implication. Had Esther had an older brother or sister. Mordecai would not have needed to adopt her. Mordecai seems to have been Esther’s only near, living relative.

Mordecai perceived the outworking of Divine Providence. Perhaps no more dramatic challenge to courage, loyalty, and self-sacrifice ever confronted a representative of the kingdom of heaven. But the challenge to us today is no less imperative and no less real.

Esther, conscious that without sustaining confidence in God her task would prove unavailing, needed the prayers of her people. What she was about to do was on behalf of their lives as well as her own. Never did so many owe so much to the courage, tact, and self-sacrifice of one young woman.

Esther personally felt the need of knowing that her people shared with her the burden that fell primarily to her to bear.

 Some have supposed that Esther did not mean complete abstinence from both food and drink for so long a period of time. The time intended may have been only from the evening of the first day to the morning of the third day, a period not much in excess of 36 hours (see on ch. 5:1; Vol. II, pp. 136, 137).

The clarity of mind that often results from fasting would prepare her to perceive the will of God and to know how to cooperate intelligently with it.

Esther means, “If I lose my life in this attempt to save my people, I shall lose it cheerfully; I see it is my duty to make the attempt; come what will, I am resolved to do my best.”