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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 4:6 serves as a crucial narrative pivot within the book of Esther, meticulously detailing the precise location where Queen Esther's chamberlain, Hatach, initiates the vital communication with Mordecai. This verse describes Hatach's journey from the isolated royal palace to the public street before the king's gate, a symbolic and strategic meeting point. It marks the indispensable bridging of the gap between Esther's initial ignorance of the Jewish people's peril and Mordecai's urgent revelation of Haman's genocidal decree, setting the stage for Esther's courageous intercession and the subsequent deliverance of her people.
Context
Literary Context
This verse immediately follows Queen Esther's profound distress upon learning of Mordecai's public mourning, characterized by sackcloth and ashes, and his refusal of the garments she sent him (Esther 4:1-4). Unaware of the specific cause of his grief, Esther dispatches Hatach, a trusted eunuch from the king's own household assigned to her, to ascertain the reason for Mordecai's public lament. This action is the first direct step in the narrative that will lead to the full disclosure of Haman's wicked plot against the Jews (Esther 3:13) and propel Esther into her divinely appointed role as deliverer. The narrative transitions from a state of anxious uncertainty within the palace to the confidential exchange of information that will catalyze the entire plot.
Historical & Cultural Context
The setting is Susa (Shushan), one of the Persian Empire's magnificent capital cities, renowned for its sprawling royal complex. The "king's gate" was far more than a mere entrance; it functioned as a vibrant public square and administrative hub where royal edicts were proclaimed, legal judgments rendered, and daily life unfolded. It was a customary place for royal officials, like Mordecai, to congregate (Esther 2:19). Mordecai's public display of grief in sackcloth and ashes at this prominent location was a culturally potent and unmistakable sign of extreme distress and protest, designed to draw widespread attention to a grave injustice. Hatach's ability to navigate seamlessly between the secluded royal quarters and this bustling public space underscores his unique position of trust and access within the Persian court, making him an ideal messenger for such a sensitive mission.
Key Themes
Esther 4:6 illuminates several profound themes critical to the book's message. Firstly, Crucial Communication in Crisis is paramount, as the very survival of the Jewish people hinges on the accurate and timely transmission of information between Mordecai, who possesses knowledge of the impending threat, and Esther, who holds the potential for royal intervention. Secondly, the Symbolism of Location is powerfully emphasized by "the street of the city, which was before the king's gate." This spatial distinction highlights the stark contrast between Esther's cloistered existence within the palace and Mordecai's vulnerable, public position at the very epicenter of the city's activity. This geographical divide mirrors their differing awareness and roles in the unfolding crisis. Lastly, the Providential Role of Intermediaries like Hatach is underscored, demonstrating how God, though unseen, sovereignly uses seemingly minor characters and their faithful service to facilitate major turning points in His redemptive plan, enabling the vital flow of information that will ultimately lead to deliverance, as vividly portrayed throughout Esther chapter 4.
Exposition and Analysis
Key Word Analysis
This individual is identified as a Persian eunuch, one of the king's chamberlains specifically assigned to attend Queen Esther. His name, likely of foreign origin, underscores his integration into the Persian court. In the narrative, Hatach transcends the role of a mere messenger; he is a critical, trusted conduit of information, facilitating the sensitive and urgent exchange between Esther and Mordecai. His willingness to carry messages concerning a potentially treasonous plot highlights his loyalty and quiet courage, making him an indispensable link in the chain of events leading to deliverance.
This term refers to a "broad place" or "street," denoting a wide public square or open area within a city (ʻîyr, H5892). Such spaces typically served as central gathering points for commerce, social interaction, and public announcements. Mordecai's deliberate choice to be present in this public "street of the city" (rᵉchôb hāʿîr) underscores his intention for his profound grief and protest to be highly visible and widely known, thereby signaling the extreme gravity of the situation to the populace.
This word signifies an "opening," specifically a "gate" or "door." When combined with "king" (melek, H4428), "king's gate" (shaʻar hammelek) denotes the main entrance to the royal palace complex. In ancient Near Eastern urban centers, the city gate was a highly significant locus of public life, serving as a place for legal proceedings, official proclamations, and general assembly. Mordecai's position "before the king's gate" symbolizes his proximity to the seat of power, yet his exclusion from its inner sanctum, emphasizing his public protest against a decree that originated from within those very walls. It represents a liminal space where public suffering confronts royal authority.
Verse Breakdown
"So Hatach went forth to Mordecai"
This clause emphasizes Hatach's immediate and obedient response to Queen Esther's command. His "going forth" signifies a crucial transition from the insulated, private world of the palace to the exposed, public realm outside. This movement underscores the urgency of the situation and the critical need for communication to bridge the gap between Esther's relative ignorance and Mordecai's full awareness of the existential threat.
"unto the street of the city"
This phrase specifies the general public location within Susa where Mordecai could be found. It indicates an open, common area where people would gather, conduct business, or simply pass through. Mordecai's choice of this highly visible location for his public mourning ensures maximum exposure for his protest, amplifying the message of the dire circumstances facing the Jewish people.
"which [was] before the king's gate"
This detail precisely defines Mordecai's exact position, placing him directly at the threshold of royal power. This specific location is highly symbolic, representing Mordecai's direct, albeit silent, appeal to the king's authority, even in his state of lament. It dramatically highlights the tension between the Jewish people's plight and the very source of the decree against them, situated just outside the king's own residence.
Literary Devices
The verse employs striking Specificity in its geographical details, precisely locating the critical meeting point between Hatach and Mordecai. This precision anchors the narrative in a tangible reality, making the unfolding events more immediate and impactful. The setting itself functions as rich Symbolism: the "king's gate" represents both the apex of royal power and the vibrant hub of public interaction, a liminal space where the private world of the palace converges with the public sphere of the city. Mordecai's presence there in sackcloth and ashes is a powerful Visual Metaphor for the dire situation of the Jewish people—a public lament at the very doorstep of the authority that issued their death sentence. This pivotal scene also serves as potent Foreshadowing, as the vital information exchanged at this location will directly precipitate Esther's courageous intervention and the eventual reversal of the genocidal decree.
Theological and Thematic Connections
Esther 4:6, though a seemingly simple descriptive verse, carries profound theological weight, illustrating God's meticulous providence working through human agency and the vital role of communication in times of crisis. It highlights how seemingly small acts of obedience and connection can initiate a chain of events leading to monumental deliverance. God's hand, while unseen and unmentioned explicitly in the book of Esther, is undeniably active, orchestrating the precise meeting of minds and the flow of information necessary for His people's salvation. The verse subtly teaches that even when God's name is not explicitly invoked, His sovereignty guides the circumstances and the actions of individuals, ensuring His divine purposes are fulfilled. It underscores the importance of being available and responsive to divine nudges, even when the full scope of the crisis or the solution is not yet clear, demonstrating how faithfulness in small tasks can lead to grand outcomes.
Reflection and Application
This verse serves as a powerful reminder that God frequently works through ordinary people and seemingly mundane actions to accomplish extraordinary things. Hatach, a royal servant, simply fulfills his duty by going where he is sent, yet his journey is instrumental in connecting Queen Esther to the dire reality outside the palace walls. This challenges us to critically examine our own potential roles as intermediaries in God's unfolding plan. Are we attuned to the distress of others, both within our immediate spheres of influence and in the broader world? Are we willing to step beyond our comfort zones to facilitate crucial conversations, convey difficult messages, or bridge divides? Sometimes, the most significant and transformative impact comes not from grand pronouncements or heroic feats, but from faithful, diligent communication and the willingness to connect disparate parties. In our own lives, whether in personal relationships, professional environments, or community engagement, the readiness to listen, convey accurate information, and bridge gaps can be a powerful catalyst for positive, God-honoring change, reflecting His providential care for His creation.
Questions for Reflection
FAQ
Who was Hatach, and why was his role important in the book of Esther?
Hatach was one of King Ahasuerus's trusted chamberlains (eunuchs) who was specifically assigned to attend Queen Esther. His role was of paramount importance because he served as the discreet and reliable messenger between Queen Esther, who was isolated within the palace due to strict court protocols, and Mordecai, who was publicly mourning outside the king's gate. In a court environment often characterized by intrigue and severe restrictions on access, Hatach's ability to move freely and convey sensitive information without suspicion was absolutely vital. He was the essential link that allowed the flow of critical intelligence about Haman's genocidal plot against the Jewish people to reach Esther, enabling her to fully grasp the scope of the crisis and ultimately act for her people's salvation. His faithfulness in this seemingly simple task of communication facilitated a monumental turning point in the narrative of Esther chapter 4 and the ultimate deliverance of the Jews.
Christ-Centered Fulfillment
Esther 4:6, with Hatach serving as the essential intermediary between Queen Esther and her people's advocate, Mordecai, beautifully foreshadows the ultimate and perfect mediation of Jesus Christ. Just as Hatach bridged the physical and informational gap, connecting the queen to the dire reality outside, Christ bridges the infinite chasm between a holy God and sinful humanity. He is the divine Messenger, the very Word made flesh (John 1:14), who "went forth" from the Father's side to reveal His will and character to us. More profoundly, Jesus is our great High Priest and the one Mediator between God and mankind (1 Timothy 2:5). He stepped out of the glory of heaven, descended to the "street of the city" of human existence, and met us in our state of spiritual mourning, condemnation, and alienation, bearing our grief and sorrows (Isaiah 53:3-5). Through His atoning sacrifice on the cross, He conveys God's message of grace and brings us into reconciliation, fulfilling the ultimate purpose of mediation by securing an eternal inheritance and access to God for all who believe (Hebrews 9:15).