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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 4:12 serves as a concise yet profoundly pivotal verse in the Book of Esther, marking the critical moment when Queen Esther's apprehensive and fear-laden response to Mordecai's urgent plea was formally relayed back to him. Her message articulated the severe and life-threatening protocol of the Persian court, where approaching King Ahasuerus unbidden was an act punishable by death. This crucial communication sets the immediate stage for Mordecai's powerful and challenging counter-argument, which would ultimately galvanize Esther to transcend her personal fear and embrace her unique, divinely appointed role in averting the imminent annihilation of her people.
Context
Literary Context
This verse is strategically positioned at a dramatic turning point in the narrative, immediately following Esther's initial, fear-driven articulation of the immense personal risk involved in approaching the king (Esther 4:10-11). Mordecai, having become aware of Haman's genocidal decree against all Jews throughout the Persian Empire (Esther 3:13), had dispatched a direct and urgent message to Esther through Hatach, one of the king's eunuchs, imploring her to intercede with the king on behalf of her people (Esther 4:8). Esther's reply, conveyed in Esther 4:11, clearly outlined the capital offense of unsummoned entry into the king's presence, a transgression punishable by death unless the king graciously extended his golden scepter. Verse 4:12 simply but significantly states that this fearful and cautious reply was communicated back to Mordecai, creating a dramatic pause and heightening the tension before his profound and challenging counter-argument unfolds in Esther 4:13-14. It underscores the vital role of accurate and timely communication in a crisis and highlights the very real personal danger Esther faced.
Historical & Cultural Context
The backdrop for Esther 4:12 is the highly centralized, absolute, and often capricious Persian Empire under the reign of King Ahasuerus (historically identified with Xerxes I). Persian court protocol was notoriously rigid and meticulously enforced, designed primarily to reinforce the king's supreme authority and deter any perceived challenge or threat to his person. Approaching the king unsummoned was indeed a capital offense, a law strictly enforced to protect the monarch's person and power, as dramatically evidenced by the earlier deposition of Queen Vashti for her refusal to obey a royal summons (Esther 1:19-21). The golden scepter was the king's exclusive prerogative, a potent symbol of his absolute power to grant life or death. For Esther, a queen who had not been called to the king's presence for a full thirty days, this law was not a mere formality but a tangible, life-threatening reality, adding immense weight to her expressed hesitation and Mordecai's subsequent, daring challenge.
Key Themes
Esther 4:12, despite its brevity, subtly reinforces several key themes prevalent throughout the Book of Esther. Firstly, it underscores the critical role of communication in navigating a crisis, demonstrating that the accurate and timely relay of information, even through intermediaries like Hatach, is absolutely essential for strategic decision-making and coordinated action. Secondly, it highlights the profound tension between human hesitation and the divine call to courageous action. Esther's understandable fear, vividly conveyed in her "words," sets the dramatic stage for Mordecai's powerful challenge to transcend personal apprehension and embrace a divinely purposed destiny, a theme powerfully articulated in Esther 4:14. Finally, while the name of God is famously absent from the Book of Esther, the verse implicitly points to the unseen hand of divine providence. The precise timing and relay of these messages are crucial, divinely orchestrated steps in God's subtle yet powerful work to deliver His people from Haman's genocidal plot, demonstrating how seemingly ordinary human interactions can serve His extraordinary purposes, a concept echoed in Proverbs 16:9.
Exposition and Analysis
Key Word Analysis
The Hebrew verb נָגַד (nâgad, H5046) means "to declare, to make known, to report, to announce." Its use here emphasizes the direct, formal, and clear communication of Esther's message back to Mordecai. It is not a casual whisper or an indirect hint, but a definitive report, underscoring the gravity and official nature of the information being conveyed. The verb implies a complete, accurate, and authoritative transmission of her concerns and the perilous situation she faced.
The Hebrew noun דָּבָר (dâbâr, H1697), appearing here in its construct plural form (dibrey), refers to "words, matters, affairs, statements, things." In this specific context, it denotes the precise content and substance of Esther's message, which included her detailed explanation of the Persian law regarding unsummoned entry to the king's presence and her profound personal apprehension about risking her life (Esther 4:11). The use of "words" rather than a more general term like "message" highlights the specific, articulated nature of her expressed concerns, fears, and the legal constraints that bound her.
Verse Breakdown
"And they told"
This phrase refers to the intermediaries responsible for conveying Esther's message. Primarily, this would be Hatach, the king's eunuch, whom Mordecai had initially sent to Esther (Esther 4:5) and through whom Esther had sent her reply. The plural "they" could indicate Hatach and his attendants, or it could be a general, impersonal reference to the successful completion of the act of communication by those involved in the message relay. This clause emphasizes the effective and complete transmission of Esther's response.
"to Mordecai"
Mordecai is explicitly identified as the direct and intended recipient of Esther's message. As the one who initiated the urgent plea for intercession on behalf of the Jewish people, he is now receiving the vital information regarding Esther's initial hesitation and the severe constraints she faced due to Persian law. This delivery of information is crucial, as it sets the immediate stage for his subsequent, powerful counter-argument and challenge to Esther.
"Esther's words"
This clause specifies the content of the communication, referring to the precise message Esther sent back, as detailed in the preceding verse (Esther 4:11). Her "words" conveyed her deep-seated fear of the strict Persian law that mandated death for anyone, including the queen, who approached the king without being summoned, unless he extended his golden scepter as a sign of favor. This clause signifies that Mordecai was fully and accurately apprised of the dangerous reality of Esther's situation and her personal apprehension, which was essential for him to formulate his compelling response.
Literary Devices
Esther 4:12, despite its stark brevity, functions as a significant Turning Point in the narrative, subtly but powerfully shifting the focus from Mordecai's desperate plea to Esther's internal struggle and the subsequent call for her courageous action. It acts as a crucial Pivot where the immediate danger facing Esther is clearly articulated, setting the dramatic stage for the profound resolution that follows. There is also an element of Understatement in the simple declaration, "And they told to Mordecai Esther's words," as this plain statement belies the immense weight and consequence of the message it conveys—a queen's legitimate fear, a people's impending doom, and the crucial decision that hangs precariously in the balance. The verse also employs Foreshadowing, as the clear communication of Esther's hesitation directly anticipates Mordecai's famous and inspiring challenge in the verses that immediately follow, which will ultimately lead to Esther's heroic and life-saving decision.
Theological and Thematic Connections
This seemingly simple verse, recording the transmission of a message, carries profound theological weight by underscoring the divine orchestration of human communication, even in moments of fear and uncertainty, as a crucial element in God's providential plan. Esther's honest expression of her fears, accurately relayed to Mordecai, was not a sign of weakness but a necessary step that allowed for wise counsel and strategic encouragement to be offered. It highlights that God often works through the natural, sometimes mundane, processes of human interaction, using seemingly ordinary exchanges to advance His extraordinary purposes, even when His name is not explicitly mentioned within the narrative. The precise and timely relay of this message is a vital link in the intricate chain of events leading to the miraculous deliverance of God's people, demonstrating that even our hesitations and the communication of them can be integrated into a larger, sovereign, divine tapestry.
Reflection and Application
Esther 4:12 offers a powerful and enduring lesson for contemporary believers: the profound importance of honest and transparent communication, particularly when facing daunting challenges or a call to courageous action that involves personal risk. Esther's vulnerable and transparent relay of her fears to Mordecai allowed him to respond not with judgment or dismissal, but with the specific wisdom, profound challenge, and strategic encouragement she desperately needed to overcome her apprehension. In our own lives, when we are confronted with a divine calling, a moral imperative, or a significant decision that involves personal risk, discomfort, or sacrifice, it is entirely natural to feel fear and to express our concerns. This verse encourages us to articulate those fears openly and honestly to trusted spiritual mentors, wise counselors, or fellow believers. Such honest communication is not a sign of weakness; rather, it is often the essential first step towards receiving the counsel, prayer, and support necessary to move from hesitation to faithful obedience. Like Esther, we are frequently called to step out in faith beyond our comfort zones, and acknowledging the difficulty and seeking wise input prepares us to act courageously, trusting that God can use our circumstances, our fears, and our honest communication for His sovereign purposes, even when the path ahead seems perilous or impossible.
Questions for Reflection
FAQ
Why is this seemingly simple verse significant?
Esther 4:12 is significant because it acts as a crucial turning point and a vital link in the unfolding narrative. It confirms that Esther's initial, fear-filled and cautious response was successfully and accurately communicated back to Mordecai. This direct relay of her apprehension is absolutely vital because it immediately precedes Mordecai's powerful, famous, and divinely inspired challenge in Esther 4:14, which ultimately galvanizes Esther to risk her life for her people. Without this clear and precise communication of her hesitation, Mordecai's subsequent words would lack their full dramatic and theological impact. It underscores the profound importance of accurate information exchange and understanding in a crisis.
Who are "they" who told Mordecai?
The "they" primarily refers to Hatach, one of the king's eunuchs, who was serving as the trusted and official intermediary between Esther and Mordecai. Esther 4:5 explicitly states that Esther sent Hatach to Mordecai to find out what was troubling him, and it was through Hatach that Mordecai relayed his initial urgent plea to Esther. Therefore, it is most logical that Hatach, perhaps accompanied by his attendants, was the one who returned to Mordecai with Esther's detailed and fearful response.
What were "Esther's words" that were relayed?
"Esther's words" refer to the specific and detailed message she sent back to Mordecai, as fully articulated in the preceding verse, Esther 4:11. Her words conveyed her deep concern and legitimate fear regarding the strict and deadly Persian law: "All the king's servants and the people of the king's provinces know that for any man or woman who comes to the king in the inner court without being summoned, there is but one law—to be put to death, unless the king extends to him the golden scepter so that he may live. And I have not been summoned to come to the king for these thirty days." Her words highlighted the very real, life-threatening danger she faced if she were to approach King Ahasuerus unbidden, setting the stage for Mordecai's profound reply.
Christ-Centered Fulfillment
The seemingly mundane act of relaying a message of fear and hesitation in Esther 4:12 finds its ultimate fulfillment and glorious transformation in the person and redemptive work of Jesus Christ. Esther's profound hesitation to approach an earthly king, due to the very real and imminent threat of death, powerfully foreshadows the infinitely greater chasm between sinful humanity and a perfectly holy God. Yet, unlike Esther who needed an intermediary and faced a potential death sentence, Christ, the ultimate and perfect Intercessor, willingly and courageously approached the very throne of divine justice on our behalf. He did not fear death but embraced it fully, demonstrating the greatest love by laying down His life for His friends (John 15:13). Where Esther faced a capricious king whose scepter might grant life, Christ, through His perfect atoning sacrifice on the cross, definitively secures eternal life and unhindered access to God for all who believe, inviting us to "draw near with confidence to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:16). The "unseen hand of God" subtly orchestrating events in Esther is fully and gloriously revealed in Christ, through whom God's providential plan for salvation is perfectly executed. Furthermore, Christ's decisive victory over sin and death frees believers from the paralyzing fear of death (Hebrews 2:14-15), empowering us to act with courage and faith, just as Esther eventually did, knowing that our ultimate King has already secured our eternal safety and calls us to live boldly for His kingdom and glory.