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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 4:7 marks the pivotal moment when Mordecai, through the trusted eunuch Hatach, fully discloses to Queen Esther the horrifying details of Haman's genocidal decree. This verse reveals not only the comprehensive plot to annihilate all Jews throughout the vast Persian Empire but also the astronomical sum of money Haman had pledged to the royal treasury to secure the king's irrevocable approval for this heinous act. It is the critical juncture where the existential threat becomes unequivocally known to the one individual uniquely positioned within the palace to intercede, thereby setting in motion the divinely orchestrated chain of events that will ultimately lead to the miraculous deliverance of God's people.
Context
Literary Context
Esther 4:7 is strategically positioned within a dramatic and escalating narrative sequence. The preceding chapter, Esther 3, culminates in Haman's insidious decree to destroy all Jews, sealed with the king's signet ring (Esther 3:13). The immediate context in Esther 4 depicts Mordecai's profound grief, expressed through tearing his clothes, donning sackcloth and ashes, and wailing loudly in the city square, even approaching the king's gate in his distress (Esther 4:1-3). Queen Esther, initially unaware of the specific nature of the crisis due to her isolation within the palace, sends Hatach, one of her trusted eunuchs, to inquire about Mordecai's unusual and public display of sorrow (Esther 4:4-6). This verse, Esther 4:7, serves as Mordecai's crucial and detailed response to Hatach's inquiry, acting as the indispensable conduit through which the full, terrifying truth of Haman's plot and its financial backing is conveyed to Esther, thereby initiating her direct and necessary involvement in the unfolding crisis. It directly precedes Mordecai's urgent charge to Esther to intercede with the king (Esther 4:8).
Historical & Cultural Context
The book of Esther is set during the reign of Ahasuerus (Xerxes I), a powerful Persian king (486-465 BC), whose vast empire stretched from India to Ethiopia (Esther 1:1). The Persian Empire was an autocratic monarchy where royal decrees, once issued and sealed with the king's signet ring, were considered irrevocable and unchangeable (Esther 8:8). This cultural reality underscores the extreme gravity and seemingly irreversible nature of Haman's initial decree. Eunuchs like Hatach played vital and trusted roles within the Persian court, serving as personal attendants, intermediaries, and administrators within the royal harem and broader administration. Their privileged access and confidential nature made Hatach an ideal and secure messenger between Mordecai and Esther, circumventing the strict protocols that prevented direct communication. Haman's offer of "ten thousand talents of silver" (Esther 3:9) was an astronomical sum, equivalent to a significant portion of the empire's annual revenue (some estimates suggest it was two-thirds of the empire's yearly income). This immense bribe highlights Haman's deep-seated malice and his calculated attempt to financially incentivize the king to approve his genocidal plan, leveraging the king's potential greed and ignorance of the true target of the decree.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Esther. Firstly, it underscores the Gravity of the Threat faced by the Jewish people, revealing the plot as a comprehensive, state-sanctioned extermination, not merely a localized persecution. The phrase "to destroy them" leaves no doubt about the genocidal intent, encompassing "young and old, little children and women" (Esther 3:13). Secondly, it highlights Haman's Calculated Malice, demonstrating the depth of his hatred and his willingness to use vast financial resources to achieve his wicked ends, thereby exposing the insidious and mercenary nature of evil. Thirdly, the verse emphasizes the theme of Crucial Communication, as Mordecai's clear, direct, and detailed disclosure of the facts is indispensable for Esther to grasp the peril and act decisively. This act of informing is a strategic move that enables the subsequent divine orchestration of events. Finally, while God's name is conspicuously absent from the book, this verse subtly points to Divine Providence at work. Mordecai's immediate and effective communication to Esther, who is providentially positioned as queen, hints at the unseen hand of God guiding events and using human agents to bring about the deliverance of His chosen people, foreshadowing the profound question posed in Esther 4:14.
Exposition and Analysis
Key Word Analysis
This verb (H5046) signifies "to make known, to declare, to report, to reveal." It implies a full, explicit, and often formal disclosure of information, not merely a hint or a suggestion. In this context, Mordecai is not just expressing his sorrow but systematically laying out the facts of the plot, ensuring Esther receives the necessary details to comprehend the existential danger. This deliberate act of telling is crucial for initiating the counter-action and underscores the urgency and clarity of his message.
While the KJV uses "sum of the money," the underlying Hebrew word keçeph (H3701) literally means "silver" or "money." The context, however, clearly refers to the enormous bribe of 10,000 talents of silver that Haman had promised to the king's treasuries (Esther 3:9). This detail is critical because it underscores Haman's extreme determination and the calculated nature of his evil; he was willing to pay an astronomical price to achieve the annihilation of the Jews, demonstrating the depth of his animosity and his confidence in the king's approval. It reveals the mercenary aspect of his genocidal intent.
This verb (H6) means "to perish, to be lost, to be destroyed, to be ruined." It conveys a sense of utter annihilation, leaving nothing remaining. The use of this word emphasizes the comprehensive and genocidal intent of Haman's decree—it was not merely to oppress or deport, but to completely wipe out the Jewish people, including "young and old, little children and women" (Esther 3:13). It highlights the absolute nature of the threat facing Esther and her people.
Verse Breakdown
"And Mordecai told him of all that had happened unto him,"
This clause indicates that Mordecai did not merely lament but provided Hatach with a comprehensive and precise account of the unfolding crisis. "All that had happened unto him" would encompass not only his personal distress and the public mourning but, more importantly, the specific details of Haman's decree, its widespread nature across the empire, and the personal animosity Haman harbored against Mordecai that likely fueled the plot. This detailed disclosure was essential for Esther to grasp the full scope and gravity of the danger.
"and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews,"
Here, Mordecai reveals the significant financial incentive Haman offered the king. This detail is crucial because it explains Haman's confidence in the decree's approval and highlights the calculated, mercenary aspect of his evil. The "sum of the money" (10,000 talents of silver) was a staggering amount, demonstrating Haman's extreme commitment to the destruction of the Jews and the king's potential motivation for signing the decree without fully understanding its implications.
"to destroy them."
This final, chilling phrase clarifies the ultimate, horrific objective of Haman's plot. It leaves no ambiguity about the genocidal intent: the complete annihilation of the Jewish people. This is the core, terrifying truth that Mordecai conveys, emphasizing the existential threat facing Esther and her entire ethnic group, underscoring the urgency of her intervention.
Literary Devices
Esther 4:7 employs several powerful literary devices that deepen its impact and advance the narrative. Foreshadowing is evident as Mordecai's detailed disclosure to Hatach directly sets the stage for Esther's heroic intervention, hinting that her unique position will be crucial for the deliverance of her people. The mention of Haman's "sum of the money" creates a strong sense of Dramatic Irony, as the reader knows that the very wealth Haman offers to secure the Jews' destruction will ultimately contribute to his own downfall and the enrichment of the Jewish people and Mordecai (Esther 8:1-2). The verse also masterfully builds Suspense, as the reader is acutely aware of the mortal danger facing the Jews, and Mordecai's communication is the first concrete step towards a potential resolution, leaving the audience eager to see Esther's response and the unfolding drama. Finally, there is a clear Contrast between Haman's calculated, financially motivated evil and Mordecai's righteous indignation and strategic communication, highlighting the stark moral battle lines drawn in the narrative and emphasizing the selfless courage required to oppose such wickedness.
Theological and Thematic Connections
Esther 4:7, though notably devoid of explicit mention of God, powerfully illustrates the theme of divine providence actively working through human agency. Mordecai's precise, comprehensive, and timely communication is not merely a human act but a divinely guided step in the unfolding plan for Israel's preservation. It highlights that God often works through ordinary people in extraordinary circumstances, using their faithfulness, courage, and discernment to achieve His purposes. The revelation of Haman's plot, including its meticulous financial dimension, underscores the insidious and calculating nature of evil and its willingness to pay a high price for destruction. Yet, it implicitly affirms that God's covenantal plan for His people cannot ultimately be thwarted, even when His presence seems hidden. This verse serves as a powerful reminder that even in the darkest moments, when God appears silent or absent, His sovereign hand is at work, orchestrating events and raising up intercessors for the salvation of His chosen people, ensuring their ultimate deliverance.
Reflection and Application
Esther 4:7 serves as a profound and enduring reminder of the critical importance of clear, courageous, and timely communication, especially when facing grave threats to truth, justice, or human life. Mordecai did not merely express his personal grief or passively lament the decree; he strategically and comprehensively conveyed the full details of the existential danger to the one person who could potentially intervene. For believers today, this underscores our responsibility to be vigilant, discerning the true nature of spiritual, cultural, and societal threats, and to speak truth to power when necessary, even if it carries personal risk. It calls us to move beyond passive lament or uninformed anxiety into active, informed engagement. Just as Haman's plot was rooted in deep-seated hatred and financially incentivized, so too does evil in our world often operate with calculated malice and significant resources, seeking to destroy human flourishing and divine purposes. This verse encourages us to recognize that God often works through human instruments, placing us in positions "for such a time as this" (Esther 4:14) to speak, act, and intercede. Our communication, whether in personal relationships, within the church, or in the public square, must be clear, truthful, and driven by a desire for righteousness and the protection of the vulnerable, trusting that God can use our faithfulness to bring about His redemptive purposes and preserve His people.
Questions for Reflection
FAQ
What was the significance of Haman's "sum of the money" mentioned in Esther 4:7?
The "sum of the money" refers to the staggering 10,000 talents of silver that Haman had promised to pay into the king's treasuries if his decree to destroy the Jews was approved (Esther 3:9). This amount was immense, potentially equivalent to two-thirds of the Persian Empire's annual revenue. Its significance is multifaceted: firstly, it highlights the extreme depth of Haman's hatred and his willingness to pay an astronomical price to achieve the annihilation of the Jewish people. Secondly, it served as a powerful financial incentive for King Ahasuerus to approve the decree, demonstrating Haman's cunning in leveraging the king's potential greed and likely his ignorance of the true target. Thirdly, it underscores the calculated and premeditated nature of Haman's evil, showing that his plot was not a rash decision but a meticulously planned act of genocide with significant financial backing, reflecting the insidious nature of his animosity.
Why did Mordecai communicate through Hatach instead of directly to Esther?
Mordecai could not directly approach Queen Esther due to strict palace protocols and the hierarchical structure of the Persian court. As a man, and particularly one in mourning clothes (sackcloth and ashes), he would not have direct access to the queen's inner chambers, which were highly protected and secluded. Hatach, as one of the king's eunuchs "appointed to attend her" (Esther 4:5), served as a trusted and authorized intermediary. He was Esther's personal attendant and messenger, allowing for secure and confidential communication between Mordecai and the queen without violating court etiquette or raising undue suspicion among other palace officials. This indirect communication method was a practical necessity dictated by the cultural and political norms of the Persian Empire, ensuring that the critical information reached Esther discreetly and effectively.
Christ-Centered Fulfillment
Esther 4:7, with Mordecai's urgent and detailed communication of the plot to destroy the Jews, powerfully foreshadows the ultimate revelation of humanity's dire predicament and the divine solution found exclusively in Christ. Just as Mordecai exposed Haman's scheme to "destroy" God's people, the New Testament reveals the pervasive reality of sin and its destructive power, which leads to spiritual death and eternal separation from God (Romans 6:23). Humanity was under a death sentence, much like the Jews in Persia, with no inherent power or resource to save itself. However, the "sum of money" Haman offered to destroy stands in stark contrast to the immeasurable price God paid to save. The ultimate "sum" for our salvation was not corruptible silver or gold, but the precious blood of Jesus Christ, the spotless Lamb of God, who takes away the sin of the world! (1 Peter 1:18-19). Mordecai's intercession through Hatach points to Christ, our great High Priest, who not only fully revealed the enemy's destructive plans but also constantly intercedes for us before the Father (Hebrews 7:25). Through His sacrifice on the cross and triumphant resurrection, Jesus disarmed the powers and authorities of darkness, triumphing over them (Colossians 2:15). In Christ, the ultimate Deliverer, the spiritual "Haman" (Satan) is decisively defeated, and God's people are not merely spared from physical destruction but granted eternal life and glorious freedom from the dominion of sin and death (John 3:16).