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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
Eight Centuries of Reception
3 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.
Mordecai prays with the Jews on behalf of Queen Esther, and the queen likewise prays for Mordecai and the Jews, because a teacher ought to offer prayers to the Lord on behalf of his students, and students on behalf of their teachers, that the entire community of the faithful—i.e. the limbs along with the whole body—may be kept whole through the kindness of Heaven. This explains why, when Paul writes to the Romans, he tells them that he constantly mentions them in his prayers; and he also makes these same Romans swear on the Lord Jesus Christ, and on the charity of the Holy Spirit, that they would help him in their prayers and pray for him to the Lord that he might be freed from the faithless who were in Judea, and that his ministry—which he was bringing to Jerusalem—might be acceptable to the saints. So too is it written in the Acts of the Apostles that when Peter was thrown in jail, the Church prayed constantly to the Lord on his behalf; and he himself likewise asks in his letter that the grace of God, and the peace of the Church, may be multiplied and fulfilled in the knowledge of our Lord Jesus Christ.
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Summary
Esther 4:15 marks a profoundly pivotal moment in the book of Esther, signifying Queen Esther's decisive shift from initial apprehension to resolute action. Following Mordecai's urgent and challenging appeal regarding Haman's genocidal decree against the Jewish people, this concise verse encapsulates Esther's processing of the grave situation and her firm resolve to respond, setting in motion the courageous plan that will ultimately lead to the deliverance of her people and the dramatic reversal of their impending doom.
Context
Literary Context
This verse immediately follows a crucial exchange between Mordecai and Esther. Mordecai, having learned of Haman's decree to annihilate all Jews throughout the Persian empire (detailed in Esther 3:13), sent a dire message to Esther. Esther's initial response, conveyed through Hathach, expressed profound fear and hesitation, citing the life-threatening danger of approaching the king unsummoned (Esther 4:11). However, Mordecai's powerful and challenging rhetorical question, "who knoweth whether thou art come to the kingdom for such a time as this?" (Esther 4:14), clearly pierced through her fear and resonated deeply with her sense of destiny and responsibility. Esther 4:15 thus functions as the critical turning point, indicating that Esther has fully absorbed Mordecai's message, overcome her personal trepidation, and is now ready to formulate her definitive answer and strategic plan of action, which is then explicitly revealed in the subsequent verses, particularly her famous declaration in Esther 4:16.
Historical & Cultural Context
The narrative unfolds within the vast and centralized Persian Empire during the reign of King Ahasuerus (commonly identified as Xerxes I, 486-465 BC), with the royal court situated in the city of Susa. Persian law, as depicted in the book, was absolute and unchangeable once issued (Esther 1:19 and Esther 8:8). This legal rigidity underscored the immense personal risk Esther faced by approaching the king without a summons, a transgression punishable by death unless the king graciously extended his golden scepter (Esther 4:11). Communication within the royal court was highly formal and often indirect, relying on trusted intermediaries like Hathach, the king's chamberlain, who served as a conduit between Esther and Mordecai (Esther 4:5). Esther's "bidding" or commanding a return message in this verse signifies her exercise of royal authority within these strict protocols, even as she prepares for a perilous act of defiance against them.
Key Themes
Esther 4:15 significantly contributes to several overarching themes within the book of Esther. It powerfully illustrates the theme of Divine Providence, even though God is not explicitly mentioned; Esther's position "for such a time as this" (Esther 4:14) strongly implies a divine hand guiding events and placing individuals in strategic positions for His purposes. The verse also marks a crucial moment in the theme of Courage and Self-Sacrifice, as Esther moves from personal preservation to a willingness to risk her life for her people, embodying the essence of selfless leadership. It underscores the theme of Leadership and Responsibility, showing Esther embracing her royal role to protect her vulnerable community, recognizing that her unique status carried a unique burden. Finally, it highlights the importance of Decisive Action in the face of grave danger, serving as the immediate precursor to the strategic steps Esther takes to thwart Haman's wicked plot, a plot rooted in deep-seated anti-Semitism that echoes throughout history, as seen in the detailed machinations of Esther 3.
Exposition and Analysis
Key Word Analysis
The name of the Jewish heroine, derived from Persian, likely meaning "star." In this verse, the explicit mention of "Esther" as the subject of the action emphasizes her personal agency and transformation. It is she, the queen, who is now making a decisive choice, stepping into her destiny as the central figure in her people's deliverance. Her name here signifies not just her identity but her pivotal role in the unfolding narrative.
This verb, often translated "to say" or "to speak," carries significant weight in contexts of authority, frequently implying "to command," "to declare," or "to instruct." In Esther 4:15, its use highlights Esther's shift from a passive recipient of information to an active agent. It's not merely that she "said" something, but that she "commanded" or "instructed" a specific response to be delivered back to Mordecai, indicating her decisive engagement with the crisis and her assumption of leadership.
A primitive root meaning "to turn back," "to restore," or "to retrieve." In this context, it refers to the act of sending a messenger back to Mordecai with a reply. This seemingly simple word underscores the completion of the communication loop and the initiation of Esther's counter-strategy. The command to "return" signifies that the message has been received, processed, and an answer is now being dispatched, marking the transition from Mordecai's plea to Esther's action.
Verse Breakdown
"Then Esther bade [them]"
This opening phrase signifies a pivotal turning point in the narrative. The adverb "Then" (וַתֹּאמֶר, vatomer - "and she said/commanded") indicates an immediate and decisive consequence of Mordecai's powerful challenge in the preceding verse (Esther 4:14). Esther is no longer merely contemplating or hesitating; she is actively issuing an instruction. The bracketed "them" (implied in the KJV translation, referring to her attendants or messengers, likely Hathach) underscores the formal and indirect nature of royal communication, yet Esther's command demonstrates her firm authority within these protocols.
"return Mordecai [this answer],"
This clause specifies the recipient and the nature of Esther's instruction. She is commanding her messengers to go back to Mordecai and deliver a specific "answer." While the content of the answer is not provided in this verse, the very act of formulating and sending a reply indicates that Esther has processed the gravity of the situation, accepted the challenge, and is now ready to articulate her plan. It is a moment of profound commitment and resolve, signaling her readiness to move from personal fear to courageous, strategic action for the sake of her people.
Literary Devices
The verse, though remarkably brief, employs several significant literary devices that amplify its impact. Most prominently, it functions as a Turning Point, marking the precise moment Esther pivots from her initial fear and hesitation (as seen in Esther 4:11) to a firm resolve to act. This is powerfully reinforced by Foreshadowing, as the simple act of "bidding" a return message strongly hints at the courageous and strategic plan that will unfold in the subsequent verses, building significant narrative tension and anticipation. The use of Ellipsis (the bracketed "them" and "this answer" in the KJV) creates a sense of immediate action and directness, focusing the reader's attention on Esther's command rather than the specific details of the communication channel or the content of her reply, which is deliberately withheld to heighten suspense. Finally, the verse functions as a subtle yet powerful instance of Character Development, showcasing Esther's transformation from a seemingly passive queen to a determined, self-sacrificing leader who fully embraces her God-given role.
Theological and Thematic Connections
Esther 4:15, while brief and devoid of explicit divine reference, serves as a powerful theological pivot, demonstrating the critical role of human decision and courage in the unfolding of divine providence. Even without direct mention of God, Esther's shift from fear to resolute action is implicitly guided by a higher purpose, aligning with the broader biblical theme that God often works through the choices and actions of His people, especially in times of crisis. This verse underscores that faith is not merely passive trust but often requires active, courageous obedience and strategic engagement with challenging circumstances. It highlights the principle that moments of personal commitment can have far-reaching, redemptive consequences for an entire community, echoing the call to step into one's God-given purpose, even when it demands significant personal sacrifice. Esther's decision here is a profound testament to the power of one individual's courageous "yes" in the face of overwhelming odds, a "yes" that God uses to bring about salvation.
Reflection and Application
Esther 4:15 offers a profound lesson on the necessity of decisive action in the face of daunting challenges. It reminds us that after a period of contemplation, prayer, or receiving wise counsel, there comes a moment when a firm decision must be made. Esther's "bidding" of a return message is not just a communication; it is an act of profound commitment, signifying that she has weighed the risks, embraced her calling, and is prepared to act. In our own lives, we often encounter "such a time as this" moments—opportunities or crises where our response can significantly impact ourselves and others. This verse encourages us to move beyond hesitation and to step into our God-given roles with courage and resolve, understanding that even the seemingly small act of making a firm decision can set in motion a powerful chain of events for good. It calls us to consider what "answer" we are prepared to send back to the challenges or opportunities God places before us, particularly when the welfare of others, or the advancement of God's kingdom, is at stake. It is a reminder that our obedience, though costly, can be the very instrument God uses for His redemptive purposes.
Questions for Reflection
FAQ
Why is Esther 4:15 considered a "pivotal" verse if it's so short and doesn't contain Esther's full answer?
Esther 4:15 is pivotal precisely because of what it signifies, rather than what it explicitly states. It marks the internal and volitional turning point for Queen Esther. Prior to this, she was hesitant and fearful, citing the danger of approaching the king unsummoned (Esther 4:11). Mordecai's powerful challenge in Esther 4:14 forced her to confront her unique position and responsibility. This verse, "Then Esther bade [them] return Mordecai [this answer]," indicates that she has processed Mordecai's words, overcome her initial fear, and made the conscious, courageous decision to act. It's the moment of commitment before the courageous declaration in Esther 4:16, making it the crucial psychological and narrative hinge of the entire story. Without this decisive internal shift, the subsequent events of deliverance would not have occurred.
Does the Bible often use such brief verses to convey significant shifts in character or plot?
Yes, the Bible frequently employs concise language to convey profound shifts, especially in narrative books. Often, a short verse or even a single phrase can indicate a major turning point, a change of heart, or a decisive action that propels the plot forward with dramatic impact. For example, in the story of Abraham, Genesis 22:3 states, "And Abraham rose up early in the morning..." after God's command to sacrifice Isaac, conveying immediate and resolute obedience without detailing his internal struggle. Similarly, in the New Testament, Matthew 4:20 simply says of Peter and Andrew, "And they straightway left their nets, and followed him," capturing their immediate and life-altering decision to abandon their former lives. These brief statements often carry immense weight, inviting the reader to understand the depth of the character's commitment or the gravity of the moment through concise yet powerful narration.
What does the phrase "bade [them] return" tell us about ancient communication and royal protocol?
The phrase "bade [them] return" (KJV) or "sent back" (NIV) highlights the reliance on messengers for communication in ancient times, especially within royal courts, and the strict adherence to protocol. Direct, face-to-face communication with a queen, particularly for sensitive matters, was likely restricted to a very select few, and even then, formal channels were observed. Sensitive messages, particularly those involving life-or-death situations, were conveyed through trusted intermediaries like Hathach, the king's chamberlain, who served as a conduit between Esther and Mordecai (Esther 4:5). The use of "bade" (Hebrew vatomer, "and she said/commanded") emphasizes Esther's authority as queen; she is issuing a direct instruction to her servants, demonstrating her agency. This indirect method of communication also allowed for a degree of formality and control over the message, ensuring it was delivered precisely as intended, reflecting the hierarchical and formal nature of communication within the Persian Empire's royal administration.
Christ-Centered Fulfillment
Esther 4:15, marking Esther's decisive commitment to intercede for her people, powerfully foreshadows the ultimate intercession of Jesus Christ. Just as Esther, at great personal risk, chose to "return Mordecai [this answer]" of courageous action, so too did Christ, fully aware of the immense cost, decisively choose to fulfill His redemptive mission. His journey to the cross, a moment of ultimate decision and self-sacrifice, was not a hesitant act but a resolute commitment to save humanity from spiritual annihilation. Where Esther risked her life to save her physical people from a human decree, Christ willingly laid down His divine life to save all people from the eternal decree of sin and death (John 10:11). His "answer" to the Father's will and humanity's desperate need was not merely a spoken word but a lived obedience, culminating in His atoning sacrifice and resurrection, securing not just a temporary reprieve but eternal deliverance (Hebrews 9:12). Thus, Esther's pivotal decision echoes the greater, more profound resolve of the Lamb of God who takes away the sin of the world, whose ultimate "answer" brought salvation and eternal life to all who believe, embodying the perfect intercessor who "always lives to intercede for them" (Hebrews 7:25).