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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 4:5–17. His three-level outline is real structure in the source text, so it is rendered as structure.
So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in.
I.She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting (Est 4:5) and why it was that he would not put off his sackcloth. To enquire thus after news, that we may know the better how to direct our griefs and joys, our prayers and praises, well becomes all that love Sion. If we must weep with those that weep, we must know why they weep.
II.Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter:
Mordecai told him all that had happened unto him (Est 4:7), what a pique Haman had against him for now bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in, and charged her, if she had any respect for him or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the misinformations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree.
III.She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon her in urging her to it. Gladly would she wait, gladly would she stoop, to do the Jews a kindness; but, if she must run the hazard of being put to death as a malefactor, she might well say, I pray thee have me excused, and find out some other intercessor.
1.The law was express, and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden sceptre to them, and it was extremely doubtful whether she should find him in so good a humour, Est 4:11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was; for,
(1.)It made the kings themselves unhappy, confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature.
(2.)It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus.
(3.)It was particularly very uncomfortable for their wives (for there was not a proviso in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.
2.Her case was at present very discouraging. Providence so ordered it that, just at this juncture, she was under a cloud, and the king's affections cooled towards her, for she had been kept from his presence thirty days, that her faith and courage might be the more tried, and that God's goodness in the favour she now found with the king notwithstanding might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom no doubt he did what he could to alienate the king, knowing her to be averse to him.
IV.Mordecai still insisted upon it that, whatever hazard she might run, she must apply to the king in this great affair, Est 4:13, Est 4:14.
No excuse will serve, but she must appear an advocate in this cause; he suggested to her,
1.That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king's house, that the palace will be thy protection, and the crown save thy head: no, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy.
2.That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place." This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but God's covenant will not.
3.That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin.
4.That divine Providence had an eye to this in bringing her to be queen: "Who knows whether thou hast come to the kingdom for such a time as this?" and therefore, (1.) "Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy elevation." (2.) "Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success." Now, [1.] It appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and, when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him (v. 7) which he desired she might be told, "that going home, the night before, in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he enquired what they had learned that day; one of them told him his lesson was, Pro 3:25, Pro 3:26, Be not afraid of sudden fear; the second told him his was, Isa 8:10, Take counsel together, and it shall come to nought; the third told him his was Isa 46:4, I have made, and I will bear, even I will carry and will deliver you. 'O the goodness of God,' says Mordecai, 'who out of the mouth of babes and sucklings ordains strength!"'
V.Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to God.
Let them first by fasting and prayer obtain God's favour, and then she should hope to find favour with the king, Est 4:15, Est 4:16. She speaks here,
1.With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore,
(1.)Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it.
(2.)She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves.
2.With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers (Kg2 7:4): "If I sit still, I die; if I venture, I may live, and be the life of my people: if the worst come to the worst," as we say, "I shall but die." Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty and trust God with the issue; welcome his holy will. In the apocryphal part of this book (ch. 13 and 14) we have Mordecai's prayer and Esther's upon this occasion, and both of them very particular and pertinent. In the sequel of the story we shall find that God said not to this seed of Jacob, Seek you me in vain.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Many women, fortified by the grace of God, have accomplished many heroic actions. The blessed Judith, when the city was besieged, asked permission of the elders to be allowed to go into the foreigners’ camp. By exposing herself to danger she went out for love of her country and of the people who were besieged, and the Lord delivered Holophernes into the hand of a woman. To no less danger did Esther, who was perfect in faith, expose herself, in order to save the twelve tribes of Israel that were to be destroyed. For by fasting and humiliation she begged the all-seeing Master of the ages, and he, seeing the meekness of her soul, rescued the people for whose sake she had faced danger.
Why did Queen Esther expose herself to death and not fear the wrath of a fierce king? Was it not to save her people from death, an act both seemly and virtuous? The king of Persia himself also, though fierce and proud, yet thought it seemly to show honor to the man who had given information about a plot that had been laid against himself, to save a free people from slavery, to snatch them from death and not to spare him who had pressed on such unseemly plans. So finally he handed over to the gallows the man who stood second to himself and whom he counted chief among all his friends, because he considered that he had dishonored him with his false counsels. For that commendable friendship that maintains virtue is to be preferred most certainly to wealth, or honors or power. It is not accustomed to be preferred to virtue indeed, but to follow after it. So it was with Jonathan, who for his affection’s sake avoided not his father’s displeasure or the danger to his own safety. So, too, it was with Ahimelech, who, to preserve the duties of hospitality, though he must endure death rather than betray his friends when fleeing.
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Summary
Esther 4:10 marks a pivotal moment in the unfolding drama of the book of Esther, detailing Queen Esther's initial response to Mordecai's urgent plea regarding Haman's genocidal decree against the Jewish people. Having received Mordecai's message through Hatach, a trusted royal chamberlain, Esther dispatches Hatach back to Mordecai with her own communication. This seemingly brief verse highlights the critical role of intermediaries in crisis, establishes the essential chain of communication between Esther and Mordecai, and sets the immediate stage for the intense, life-or-death dialogue that will ultimately determine the fate of a nation.
Context
Literary Context
Esther 4:10 is situated at a critical juncture in the narrative, immediately following Mordecai's desperate appeal to Esther. Having learned of Haman's decree to annihilate all Jews throughout the vast Persian Empire, Mordecai publicly expressed his profound grief and alarm by mourning in sackcloth and ashes outside the palace gate (compare Esther 4:1-4). His conspicuous sorrow caught Esther's attention from within the palace, prompting her to send garments to him, which he refused. This refusal led Esther to dispatch Hatach, one of the king's trusted chamberlains assigned to her, to inquire about Mordecai's distress and the reason for his public lament (see Esther 4:5). Mordecai then utilized Hatach to convey the full horror of Haman's decree, the immense sum of money Haman offered for the Jews' destruction, and, most critically, to implore Esther to intercede with the king on behalf of her people (as detailed in Esther 4:7-9). Thus, Esther 4:10 represents Esther's first direct action in response to this monumental crisis, initiating a crucial back-and-forth communication through Hatach that will ultimately lead to her courageous decision to risk her life for her people.
Historical & Cultural Context
The events of Esther unfold within the vast Persian Empire during the reign of King Ahasuerus (commonly identified with Xerxes I, 486-465 BC). The Persian court was characterized by rigid protocols, strict etiquette, and the absolute, often capricious, authority of the king. Approaching the king unsummoned was a capital offense, punishable by immediate death, unless the king graciously extended his golden scepter as a sign of favor and permission (as explicitly stated in Esther 4:11). This severe cultural norm underscores the profound personal risk Esther faced in considering Mordecai's request. Furthermore, the narrative highlights the precarious and vulnerable position of minority groups, such as the Jews, within the empire, susceptible to the whims and malicious schemes of powerful officials like Haman. The reliance on trusted eunuchs or chamberlains like Hatach was common in ancient Near Eastern courts. These individuals served as reliable, discreet intermediaries for communication, especially in sensitive or confidential matters, due to their privileged access to royal personages and their perceived loyalty to the crown.
Key Themes
This verse, though brief, contributes significantly to several overarching themes in the book of Esther. It underscores the urgency of crisis and the immediate need for decisive action and communication in the face of an existential threat to an entire people. The repeated mention and crucial role of Hatach highlight the theme of divine providence working through human intermediaries; though God is not explicitly named in Esther, His hand is clearly seen in the strategic placement and reliability of Hatach, enabling crucial communication between Esther, isolated within the palace, and Mordecai, who is outside. It also introduces and advances the theme of intercession and advocacy, as Esther is being called upon to use her unique position and influence to plead for her people, foreshadowing her eventual courageous act of self-sacrifice (a theme powerfully articulated in Esther 4:14). Finally, the verse is an integral part of the rising action of the narrative, building dramatic tension and setting the stage for the climactic confrontation and the miraculous deliverance that will follow.
Exposition and Analysis
Key Word Analysis
This Hebrew verb (H559) signifies more than mere casual conversation; it denotes a deliberate, purposeful act of communication. It carries a wide semantic range, from simply "to say" to "to command" or "to declare." In this context, Esther's "speaking" to Hatach is an intentional and significant act, indicating her active engagement with the crisis and her decision to formulate a response to Mordecai's urgent message. It underscores the weight and intentionality behind her words.
This proper noun (H2047) refers to the specific Persian eunuch or chamberlain assigned to Queen Esther. His name, likely of foreign origin, is significant because he serves as the indispensable and trusted intermediary in this critical communication chain. His role highlights the constraints of the Persian court, where direct access to the queen was limited, and underscores the importance of reliable agents in high-stakes diplomatic or personal matters. His presence facilitates the crucial dialogue that will determine the fate of the Jewish people.
This Hebrew verb (H6680) is an intensive root meaning "to constitute" or "to enjoin," often translated as "to command," "to charge," or "to appoint." When Esther "gave him commandment," it indicates a strong, authoritative directive or instruction. While the content of her message (in the following verse) expresses apprehension, the act of giving a "commandment" to Hatach signifies her queenly authority and the serious, formal nature of her response to Mordecai. It is not a casual suggestion but a decisive order for Hatach to convey her specific message.
Verse Breakdown
"Again Esther spake unto Hatach"
This phrase emphasizes the continuation and re-establishment of the crucial communication channel through Hatach. The word "Again" indicates that Hatach had previously been dispatched by Esther to Mordecai (as seen in Esther 4:5) and had just returned with Mordecai's dire message. Now, Esther is sending him back once more. This highlights Hatach's reliability and Esther's dependence on him as the sole, trusted conduit for this high-stakes, sensitive communication between herself, isolated within the palace, and Mordecai, who is publicly mourning and advocating. It also underscores Esther's agency and her immediate engagement with the unfolding crisis.
"and gave him commandment unto Mordecai;"
This clause reveals the specific purpose of Hatach's return journey: to deliver Esther's direct instruction or message to Mordecai. The use of the term "commandment" (from the Hebrew tsâvâh) signifies that Esther's communication, even if it will express her fear of approaching the king unsummoned (as revealed in Esther 4:11), is nonetheless a formal and authoritative response. It is a directive to Hatach concerning the message he is to convey to Mordecai, indicating that Esther is taking the matter with utmost seriousness and is actively initiating her part in the crucial exchange that will ultimately determine the fate of her people.
Literary Devices
Esther 4:10, though concise, effectively employs several literary devices to advance the narrative and heighten tension. The most prominent is Rising Action, as this verse serves as a crucial step in the escalating series of events leading to Esther's courageous and decisive intervention. It re-establishes and emphasizes the vital communication link between Esther and Mordecai, which is absolutely essential for the plot to unfold and for the Jewish people to be delivered. There is also an element of Foreshadowing, as Esther's immediate response, even if initially expressing apprehension (as revealed in the subsequent verse), signals her eventual and inevitable engagement with the crisis and the dramatic confrontation that is to come. The reliance on Hatach as an Intermediary is a key narrative device, emphasizing the strict constraints and dangers of the royal court and highlighting the necessity of trusted agents in high-stakes situations where direct communication is impossible or perilous. Finally, the very brevity and transactional nature of the verse, contrasted sharply with the immense, life-and-death stakes of the situation, create a subtle sense of Dramatic Irony, as the reader is fully aware of the genocidal threat that Esther is only now beginning to grasp and respond to.
Theological and Thematic Connections
Esther 4:10, while seemingly a simple transitional verse detailing a message exchange, is deeply significant within the broader theological framework of the book of Esther, which subtly yet powerfully portrays God's providential hand at work even when He is not explicitly named. This verse illustrates the profound principle that God often uses human agency, seemingly mundane acts of communication, and the faithful service of individuals to orchestrate His divine purposes. Esther's decision to "give commandment" to Hatach is a small but crucial step in a chain of events that will lead to the miraculous deliverance of her people. It underscores the importance of wise counsel and effective, timely communication, particularly in times of profound crisis, reflecting the biblical truth that "Where no counsel is, the people fall: but in the multitude of counsellors there is safety" (Proverbs 11:14). The verse implicitly highlights the value of trusted relationships and reliable intermediaries in navigating complex and dangerous situations, demonstrating how God can strategically use individuals in specific roles to facilitate His overarching will and bring about His redemptive plan.
Reflection and Application
Esther 4:10, though a brief account of a message being sent, offers profound and practical insights for contemporary believers facing challenges. It reminds us that even in the face of overwhelming and seemingly insurmountable obstacles, taking the first, seemingly small, step of communication, inquiry, or response can be divinely orchestrated and profoundly impactful. Esther, isolated within the palace and initially fearful of the king's law, still takes decisive action by dispatching Hatach. This teaches us the vital importance of not succumbing to paralysis or despair in crisis but actively seeking understanding, engaging with trusted individuals, and initiating necessary dialogue. It underscores the value of clear, timely, and discreet communication and highlights the necessity of reliable intermediaries or counselors in our lives, whether they are spiritual mentors, wise friends, professional advisors, or even just trusted colleagues. God often works through ordinary means and people, and our willingness to communicate, to listen attentively, and to respond faithfully, even with initial apprehension, can set in motion a chain of events that leads to His ultimate purpose. The verse subtly encourages us to be available as "Hatachs" for others, faithfully conveying messages, facilitating connection, and providing support in times of need, trusting that even our seemingly small acts of service can contribute significantly to God's larger redemptive plan in the lives of individuals and communities.
Questions for Reflection
FAQ
What was the content of Esther's first message back to Mordecai?
Esther's first message, conveyed through Hatach, expressed her profound fear and apprehension about approaching King Ahasuerus. She reminded Mordecai of the strict Persian law: anyone, man or woman, who approached the king in the inner court without being summoned faced immediate death, unless the king graciously extended his golden scepter to them as a sign of favor. She further stated that she herself had not been summoned to the king for thirty days, implying her vulnerable position and the extreme personal risk involved in such an unbidden approach (Esther 4:11).
Why was Hatach so important in this communication between Esther and Mordecai?
Hatach was absolutely crucial because he served as the sole, trusted, and reliable intermediary between Queen Esther, who was confined within the palace due to court protocol, and Mordecai, who was outside in public mourning. As one of the king's chamberlains specifically assigned to Esther, he had privileged access to both parties and could move freely and discreetly between them. In a royal court filled with intrigue, suspicion, and danger, Hatach's loyalty, discretion, and ability to convey sensitive messages accurately and securely were indispensable, enabling the critical dialogue that would ultimately save the Jewish people. His vital role as messenger is first highlighted in Esther 4:5, and he continues to be the essential conduit for this high-stakes communication in Esther 4:10 and beyond.
Christ-Centered Fulfillment
Esther 4:10, with its depiction of a queen initiating crucial communication for the deliverance of her people, finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Esther, in her eventual willingness to "go unto the king" (as she declares in Esther 4:16) and risk her life for her people, serves as a powerful type of intercessor. Jesus, however, is the supreme and perfect Intercessor, who did not merely risk His life but willingly and perfectly laid it down as the ultimate sacrifice for His people. The communication initiated in Esther 4:10, leading to a strategic plan of salvation for the Jews, profoundly foreshadows the divine communication of the Gospel, which reveals God's ultimate and eternal plan of salvation for all humanity through Christ. Just as Esther was uniquely positioned by divine providence to approach the earthly king, Jesus, being both fully God and fully man, is uniquely qualified to bridge the infinite chasm between a holy God and sinful humanity, serving as our Great High Priest who "always lives to intercede" for us before the Father (Hebrews 7:25). He is the ultimate "intermediary," not merely conveying messages but embodying the very message of reconciliation and grace. His unparalleled sacrificial love, beautifully described in passages like John 10:11 where He declares, "I am the good shepherd. The good shepherd lays down his life for the sheep," far surpasses Esther's courage and self-sacrifice. The "for such a time as this" motif (from Esther 4:14) reaches its glorious zenith in Christ's incarnation, atoning death, and resurrection, perfectly timed in God's eternal plan to deliver His chosen people—the Church—from the ultimate decree of death, sin, and eternal separation (Ephesians 5:25).