Now it came to pass, when they spoke daily to him, and he didn’t listen to them, that they told Haman, to see whether Mordecai’s reason would stand; for he had told them that he was a Jew.
Parallel Translations
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Now it came to pass, when they spoke daily to him, and he didn’t listen to them, that they told Haman, to see whether Mordecai’s reason would stand; for he had told them that he was a Jew.
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Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he was a Jew.
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Now it came to pass, when they spoke daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's words would stand; for he had told them that he was a Jew.
Cross-references (9)
Passages linked to Esther 3:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 39:10 As she spoke to Joseph day by day, he didn’t listen to her, to lie by her, or to be with her.
- Daniel 6:20-28 When he came near to the den to Daniel, he cried with a troubled voice. The king spoke and said to Daniel, “Daniel, servant of the living God, is your God, whom you serve continually, able to deliver you from the lions?” Then Daniel said to the king, “O king, live forever! My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me; because as before him innocence was found in me; and also before you, O king, I have done no harm.” Then the king was exceedingly glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no kind of harm was found on him, because he had trusted in his God. The king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions mauled them, and broke all their bones in pieces, before they came to the bottom of the den. Then king Darius wrote to all the peoples, nations, and languages, who dwell in all the earth: “Peace be multiplied to you. “I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel; “for he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end. He delivers and rescues. He works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.” So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
- Jonah 1:9 He said to them, “I am a Hebrew, and I fear Yahweh, the God of heaven, who has made the sea and the dry land.”
- Daniel 6:13 Then they answered and said before the king, “That Daniel, who is of the children of the captivity of Judah, doesn’t respect you, O king, nor the decree that you have signed, but makes his petition three times a day.”
- Ezra 1:3 Whoever there is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Yahweh, the God of Israel (he is God), which is in Jerusalem.
- Daniel 3:8-9 Therefore at that time certain Chaldeans came near, and brought accusation against the Jews. They answered Nebuchadnezzar the king, “O king, live for ever!
- Daniel 3:12 There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, have not respected you. They don’t serve your gods, and don’t worship the golden image which you have set up.”
- Daniel 3:16-18 Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter. If it happens, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king. But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.”
- Daniel 3:23-30 These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace. Then Nebuchadnezzar the king was astonished, and rose up in haste. He spoke and said to his counselors, “Didn’t we cast three men bound into the middle of the fire?” They answered the king, “True, O king.” He answered, “Look, I see four men loose, walking in the middle of the fire, and they are unharmed. The appearance of the fourth is like a son of the gods.” Then Nebuchadnezzar came near to the mouth of the burning fiery furnace. He spoke and said, “Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out of the middle of the fire. The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed, the smell of fire wasn’t even on them. Nebuchadnezzar spoke and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants who trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree, that every people, nation, and language, which speak anything evil against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god who is able to deliver like this.” Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Thus we see that there is none so wicked,…
Thus we see that there is none so wicked, but they have their flatterers to accuse the godly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Est 3:4 Now it came to pass, when they…
Est 3:4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he [was] a Jew.
Ver. 4. Now it came to pass, when they spake daily unto him] This, if they did of good-will (as at first perhaps they did), it was a friendly office, and may shame many of us who are so backward to Christian admonition (see my common-places), that spiritual alms, that we are bound freely to distribute, Jdg 1:22-23. But it; as is likely, at length at least they did it to ingratiate with Haman, and out of envy to Mordecai, because he did not comply and comport with them, what did they else but act the devil’s part, and the rather, because they were importunate and impudent as not to take an answer?
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And he hearkened not unto them] They did but surdo fabulam (as they say), beat upon cold iron; this matter was not malleable, this man not to be prevailed with, to do aught against his conscience. The heavens shall sooner fall than I will alter mine opinion, said that martyr. This the persecutors called obstinacy; seal pro hac obstinatione fidei morimur, saith Tertullian, but for this obstinacy of faith we gladly die; and the stronger any are in faith the more resolute in warrantable purposes. The strength of Israel repenteth not, 1Sa 15:29. Inconstancy comes from weakness.
That they told Haman] Purposely to pick a thank and curry favour. Go not about as a tale bearer, Lev 19:16. The word signifieth as a pedlar, that first filleth his pack with tales and slanders, and then venteth them to the hurt of others. Such are fitly joined with flatterers, Pro 20:19, and with murderers, Eze 22:9. Such a wretched pedlar was Doeg, and such were these evil instruments in the text, whose tongues were as sharp as the quills of a porcupine, the poison of asps was under their lips. And although it was truth they told Haman, yet because they did it not for any love to the truth, nor for respect to justice, nor for the bettering of either party, but only to undo the one, and to incense the other, they were no better than slanderers.
To see whether Mordecai’s matters would stand] Whether he would stick to his principles, and not start aside for any terror, Php 1:28.
For he had told them that he was a Jew] That is, by interpretation, a confesssor; yea, more, he was a stout professor of the truth; and though he had hitherto concealed himself, yet now (since they will needs have it so) he plainly tells them his country, and his conscience, the true cause of his peremptoriness, which they held and called pride and stubbornness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whether Mordecai’s matters would stand, i.e. whether he would…
Whether Mordecai’s matters would stand, i.e. whether he would persist in his refusal, and what the event of it would be.
He had told them that he was a Jew; and therefore did not deny this reverence to Haman out of pride, or any personal grudge against him, much less out of a rebellious mind and contempt of the king’s authority and command; but merely out of conscience, because he was a Jew, who was obliged to give this honour to none but to God only.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Now it came to pass, when they spake daily…
Now it came to pass, when they spake daily unto him,.... Putting him in mind of his duty to obey the king's command, suggesting to him the danger he exposed himself to, pressing him to give the reasons of his conduct:
and he hearkened not unto them; regarded not what they said, and continued disobedient to the king's order, and disrespectful to Haman
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that they told Haman, to see whether Mordecai's matters would stand; they informed Haman that Mordecai refused to give him reverence as the king had ordered; this they did to try whether such a conduct would be suffered and bore with, and whether Mordecai would persevere in it when taken notice of:
for he had told them that he was a Jew; which was all the reason he gave why he would not reverence Haman; and a reason sufficient, because, by a fundamental law of his religion, he was not to worship mere man, but God only: and this confirms what has been before observed; for this would have been no reason for refusing civil respect and honour, but was a strong one for denying religious worship and reverence; and no wonder that the Jews should refuse it, when even the Grecians, though Heathens, refused to give the Persian kings the divine honours they required (m); yea, the Athenians put Timagoras to death for prostrating himself in such a manner to Darius (n); for the Persian kings were, as Aristotle says (o), called Lord and God, and said to hear and see all things.
(m) Herodot. Polymnia, sive, l. 7. c. 136. Justin e Trogo. l. 6. c. 2. Aelian. Var. Hist. l. 1. 21. (n) Plutarch. in Artaxerxe, Valer. Maxim. l. 6. c. 3. (o) De Mundo, c. 6.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To see - What the event of it would…
To see - What the event of it would be. For, &c. - And therefore did not deny this reverence out of pride, but merely out of conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Est 3:4. To see whether Mordecai’s matters would stand…
Est 3:4. To see whether Mordecai’s matters would stand — Whether he would persist in his refusal, and what the event of it would be; for he had told them that he was a Jew — And therefore did not deny this reverence to Haman out of pride, or any personal grudge against him, much less from a rebellious mind, and contempt of the king’s authority and command, but merely out of conscience, being obliged, as a Jew, to give such honour to God only.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Whether Mordecai’s matters would stand - Rather, “whether Mordecai’s…
Whether Mordecai’s matters would stand - Rather, “whether Mordecai’s words would hold good” - whether, that is, his excuse, that he was a Jew, would be allowed as a valid reason for his refusal.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Resolution. The did not mean to injure Mardochai, who…
Resolution. The did not mean to injure Mardochai, who had an employment at court, chap. xii. 5. (Calmet) --- Jew, and of course hindered by his religion from giving divine worship to any man. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 4. He hearkened not unto them — He would…
4. He hearkened not unto them — He would not be persuaded from his purpose to remain true to the principles of his religion. His course was dictated, not by obstinacy, but by firmness of religious principle. Herodotus (vii, 136) relates the case of certain Spartans who visited Shushan in the time of Xerxes, and, when ushered into the royal presence, refused to prostrate themselves and worship the king, on the ground that it was contrary to their customs to worship a man.
They told Haman — Until they told him, Haman seems not to have noticed that Mordecai did not bow down to him.
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Whether Mordecai’s matters would stand — Whether the religious scruples of a Jew would be tolerated in opposition to Persian laws and customs.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. whether Mordecai’s matters would stand] The Heb. expression…
4. whether Mordecai’s matters would stand] The Heb. expression signifies either matters or words. They desired to know whether his refusal would pass with impunity. In their eyes it was not only a breach of custom but a piece of unwarrantable presumption.
for he had told them that he was a Jew] The point of this clause is not clear. It may mean that they desired to see whether his nationality would exempt him from prostration, or, on the other hand that they expected him, as belonging to a captive race, to be treated with special severity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Whether Mordecai’s matters would stand.—This should be, his…
(4) Whether Mordecai’s matters would stand.—This should be, his words: whether his statement that he belonged to a nation who might only pay such reverence to God, would hold good.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain A loyal disobedience.
Vers. 4, 5.
A loyal disobedience.
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Mordecai"s conduct was indeed striking. All the circumstances added to its impressiveness. The influences that ruled him must have been powerful. Why did he refuse to give homage to Haman? Why was he willing to disobey the king"s command?
I WAS HIS DISOBEDIENCE TO THE ROYAL WILL THE RESULT OF A DISLOYAL SPIRIT? That could not be; for he had recently given a most signal proof of his loyalty in discovering the plot of the conspirators against the king"s life. He was true to the king even when he disobeyed him.
II WAS HIS DISOBEDIENCE THE RESULT OF A VIRTUOUS DISLIKE OF THE WICKED FAVOURITE? Any amount of aversion for so worthless a creature would have been justified. But such an antipathy would hardly account for his disregard of the king"s command. Here duty would have stepped in and saved at once his conscience and his self-respect. It must be remembered that he braved the king as well as Haman.
III WAS HIS DISOBEDIENCE TO THE KING A RESULT AND EXPRESSION OF HIS OBEDIENCE TO THE KING OF KINGS? We now get near to the springs of his singular conduct. Nothing but this loyalty to the God of Israel will account for his calm and persistent daring. The unworthy character and the false eminence of Haman would no doubt have their effect on his mind. But it is only by considering the religious faith and principle of Mordecai that we can reach the true motive that actuated him. And here let us learn some things from the example of the heroic Jew.
1. A wise concession. So long as we can work honourably with those who differ from us in faith and opinion we should gladly co-operate with them. Religious differences should not interfere with civil duties ornational obligations. It is laid on both Jews and Gentiles to be loyal to the throne or government under which they live. A wise conduct is especially required in the followers of God whose lot is cast in heathen lands. While true to their faith in all things, they should avoid an inconsiderate and irritating obtrusiveness. Their aim should be to win by a holy guile, i.e. by "the meekness of wisdom", (Jam_3:13) rather than to repel by a crude and unsympathetic assumption of superior light. There are such things as casting pearls before swine, and swine turning and rending the foolish spendthrift.
2. A good confession. Whenever a time comes when silence as to our faithwould be a sin, we should speak, and speak plainly. There should be no hesitation in naming God, or in witnessing for Christ, when occasion demands a clear testimony. When Mordecai saw that his silence was misinterpreted he declared his Jewish origin and faith. He was an Israelite and a worshipper of the Jehovah of Israel, and as such he could not give worship to any creature of God, even though it should be a Haman. There is a time to be silent, and there is a time to speak.
3. An enduring steadfastness. It is often easier to begin than to continue afaithful witnessing for God. Some who readily acknowledge the truth begin to waver and lose steadfastness in presence of difficulty or danger. They cannot endure. But Mordecai, having once taken his stand on religious principle, remained firm against all temptations. He reminds us of the words of Luther in presence of Charles V: "Here I stand; I cannot do otherwise; God help me. Amen" (Mat_24:13; Jam_1:12)
4. A noble courage. It was not without sober calculation that Mordecairefused homage to Haman. He knew how much he risked. He had "the courage of his convictions." He was
(1) willing to stand alone amongst his companions in service. He could bear their sneers and threats. A hard thing in any position! He
(2) faced the probable anger of the king, to whom he had proved himself loyal. He
(3) braved the malignant wrath of the favourite, from whom he could expect no mercy. He
(4) put in peril the happiness and future guidance of his beloved Esther. He
(5) laid his own life on the altar of righteousness. He
(6) sacrificed every earthly interest to his allegiance to God. We think of Paul"s heroism of faith. (Php_3:8) Then we think of the words of Paul"s Master. D. (Mat_19:29)
HOMILIES BY D. ROWLANDS Ver. 4.
Profession and practice.
The favourites of fortune are generally remarkable for their pride. Especially is this the case with those whom despots delight to honour. Forgetting the worthlessness of the preference to which they owe their promotion being sometimes nothing more than a passing whim they rashly lay claim to universal homage. Haman is therefore the representative of a numerous class, which is not likely soon to become extinct. Mordecai in this instance resolves upon a manly course. He will not join the multitude in feeding the vanity of an inflated upstart. Neither threatening nor persuasion is able to overcome his steadfastness. What could have been Mordecai"s reason for his present conduct? We may well imagine that he had more reasons than one, and that the combined force of several had influenced his decision.
1. Haman possessed a despicable character. Mordecai could not have bowed to him without doing violence to his own nature. He knew the man his insolent bearing, his mean spirit, his cruel disposition and herecoiled from him with unconquerable loathing. And he was right. There are men whom to admire is a degradation, whom to serve involves the ruin of our manhood. They may possess brilliant parts, they may occupy high positions, they may enjoy popular favour; but in a moral point of view they are the pests of society.
2. Haman claimed Divine honours. The court officials prostrated themselves in the dust at his feet, and he regarded such obeisance as his due. How could Mordecai, a worshipper of the Most High, unite in such an extravagant demonstration of servility, even though the object of it had been the worthiest instead of the basest of mankind? To him it was a matter of conscience, and he calmly awaited the consequences. We have here a striking exemplification of PROFESSION AND PRACTICE in perfect harmony. Mordecai declared himself to be a Jew, and conducted himself as a Jew might be expected to do. Note
I MORDECAI"S BOLD PROFESSION. "For he had told them that he was a Jew." This was a brave thing to do; for the Jews were a conquered race. But it was the right thing to do; for to deny his people would have been the height of cowardice. What does profession involve at the present day? Is it simply a tacit avowal that we are Christians? Surely most people will go that length. It must, therefore, imply something more than that, if it is to serve as a distinction amongst us. It means, in fact, an open confession of our attachment to Christ, by identifying ourselves, in some way or other, with his Church. To the true Christian profession is a necessity.
1. It is a duty which he owes to himself. Secret discipleship may be possible under very exceptional circumstances; but it must be most disadvantageous for the development of spiritual power. A plant may grow in the dark, but it cannot attain its full proportions, or put on its robe of beauty, without the light of day. The surest way to overcome temptation is to declare your principles. By the very act you will add to your own strength and weaken the power of the tempter. It was the attempt to disguise himself that led Peter to his fall.
2. It is a duty which he owes to the world. He has found peace himself, and will he hide its source from the troubled hearts among whom he lives? The Divine light has been kindled within him, and will he place himself under a bushel? The misery, the darkness, the sinfulness of the world constitute the world"s claim upon his services, nor can he render the highest services except as a professed servant of Christ.
3. It is a duty which he owes to God. God requires it. No shame, or suffering, or loss should, therefore, make us hesitate in reference to this matter. Our Lord declared that whosoever was ashamed of him in his humiliation he would be ashamed to own when he came in his glory.
II MORDECAI"S CONSISTENT CONDUCT. The king"s servants endeavoured to persuade him to change his attitude, but he would not. "He hearkened not unto them." He was a witness-bearer, a martyr, and possessed a martyr"s courage. Having professed himself to be a Jew, he would make good his profession by adhering to the right. Profession alone is worse than worthless. It injures the professor himself, and the cause with which he claims connection. "Faith without works is dead.
1. To act is admittedly more difficult than to profess. Had Mordecai merely professed himself a Jew, while he behaved like a Gentile, he would probably have experienced no difficulty. Haman would have been satisfied with his homage, and his comrades would have commended his prudence. To say, "Lord, Lord," is one thing; but to do "the will of the Father" is another. There is no grandeur in magnificent words, except when they are backed up by noble deeds. Heroism consists not so much in declaring war as in fighting the enemy.
2. Men learn more easily by example than by precept. Hence the immense importance of consistent conduct, when we consider its influence upon others. If Christianity had never succeeded to produce Christians if it had set up a high ideal which no one ever attempted to approach it would have remained to this day a dead form; and no amount of learning, or reasoningi or eloquence could have persuaded the world to accept it. Men may argue against creeds, but the holy lives which those creeds help to fashion are unassailable. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.