Esther — Chapter 4

In platea mediae civitatis voce magna

Mordecai cried out with a loud voice in the middle of the city — in the public square or similar public place where all gathered. The Septuagint adds that he cried out that the Jews, who were innocent and had sinned nothing, were condemned to death. This custom of crying out in great calamities was common and frequent among the Persians to arouse commiseration and stir someone to suggest a remedy, as Curtius bk. IV and V and Herodotus bk. III and VIII attest.

Crudele regis dogma, id est edictum

The cruel decree of the king — that is, the edict. Hence in Hebrew it is \"the word of the king.\" Thus \"dogma\" is used for decree in Acts 16:4 and in Josephus, Demosthenes, and others.

Interius atrium regis, in quo rex in aureo

The inner court of the king, in which the king sat on a golden throne gleaming with gold and gems like a terrestrial deity. The law decreed that whoever entered this court uninvited should immediately be put to death without delay. The reason for this law, as Rupertus bk. VIII De Victoriis Verbi Dei ch. 40 says, was \"that the king's person should be hidden under the appearance of majesty, and should be thought to have something more than human, lest he become contemptible through the common habit of seeing him.\" Josephus, Rupertus, and others add that this law was enacted or renewed by Assuerus at the instigation of Haman, to cut off access to the king by Esther, Mordecai, and all others, lest they intercede for the Jews.

Quod animam tuam tantum liberes

Mordecai's message: \"Do not think that you alone will escape among all the Jews because you are in the king's house\" — meaning, consider it your duty to deliver the whole people from death, and in fact you will deliver them if you approach the king your husband as queen and intercede.

Tu et domus patris tui peribitis

You and your father's house will perish — either by God punishing your neglect and want of compassion for your people, or by the Jews themselves taking vengeance, as Josephus says. \"And who knows whether you have come to the kingdom for such a time as this?\" — a truly divine sentiment, teaching that God's providence governs all things, even seemingly casual ones, and orders them to a higher end; and that we must use opportunities as they arise.

Non comedatis et non bibatis tribus diebus

Do not eat or drink for three days and nights, and I with my maidens will fast likewise, and then I will go to the king, doing contrary to the law, not having been called, and giving myself to death and to danger. Note here the fortitude, piety, and charity of Esther, who offers herself to mortal danger for the sake of her people, trusting that God will be present — therefore she wisely requires a public three-day continuous fast from all, that they might appease God and gain his grace. St. Ambrose, bk. De Elia et Jejunio: \"Esther became more beautiful through fasting; for the Lord increased the grace of her sober mind.\" Hence follows in ch. 5 v. 2: \"When the king saw Queen Esther standing, she found favor in his eyes.\" Thus through fasting and prayer Esther secured beauty for herself, liberation for her people, the cross for Haman, the litter for Assuerus, and glory to God. Allegorically, Esther represents the Church: as St. Prosper, Predestinations pt. VII ch. 37, says: \"Thus Holy Church destroys the enemies of the Cross. Thus she opposes herself to dangers of her own. Thus she ministers life by giving her own labors over to death — as a queen who is admonished by her spouse and Lord, and to whom it is said: 'Deliver those who are being led to death, and redeem those who are being slain.'\"