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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
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 4:9 serves as a pivotal communication nexus in the book of Esther, succinctly detailing the successful relay of Mordecai's urgent and critical message to Queen Esther through her trusted chamberlain, Hatach. This concise verse is the indispensable link that transitions Esther from her initial ignorance of Haman's genocidal decree against the Jews to full awareness, thereby setting the stage for her courageous intercession and initiating the dramatic turning point that leads to the deliverance of her people. It underscores the profound significance of faithful communication and the subtle yet divinely orchestrated actions that pave the way for monumental events.
Context
Literary Context
This verse is strategically placed at a critical juncture in the narrative, immediately following Mordecai's discovery of Haman's sinister decree to annihilate all Jews throughout the Persian Empire, as first revealed in Esther 3:13. Overwhelmed by grief and despair, Mordecai publicly expressed his profound sorrow by tearing his clothes, donning sackcloth and ashes, and crying out loudly in the city square, even approaching the king's gate (Esther 4:1-2). Queen Esther, initially unaware of the specific cause of his distress, dispatched her trusted chamberlain, Hatach, to inquire. Hatach was an essential intermediary, as Mordecai, in his state of mourning, was prohibited from entering the inner court to speak directly with the queen. The preceding verses (Esther 4:4-8) meticulously describe Esther's concern, her sending of Hatach, and Mordecai's detailed explanation of Haman's plot, along with a copy of the decree and a direct command for Esther to approach the king to plead for her people. Esther 4:9 represents the successful culmination of this vital initial exchange, confirming that Mordecai's dire and urgent message has indeed reached the queen.
Historical & Cultural Context
The narrative unfolds within the opulent royal palace in Susa, the capital of the Persian Empire, during the reign of Ahasuerus (commonly identified as Xerxes I, 486-465 BC). The role of a "chamberlain" or "eunuch" (Hebrew: saris), such as Hatach, was a common and highly significant position in ancient Near Eastern courts. These officials were typically trusted servants, responsible for a wide array of duties within the royal household, including managing the queen's affairs, overseeing the harem, and serving as confidential messengers. Their privileged access to the inner workings of the palace made them indispensable conduits for communication. Furthermore, strict and often lethal protocols governed access to the Persian king; approaching him unsummoned was punishable by death unless the king graciously extended his golden scepter (Esther 4:11). This severe rule underscores the immense danger Esther would soon face and highlights the absolute necessity of a trusted intermediary like Hatach to convey messages between Mordecai and Esther, who were separated not only by court etiquette but also by Mordecai's public display of mourning.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Esther. Firstly, it profoundly emphasizes Crucial Communication in a time of existential crisis. Hatach's faithful and accurate relay of Mordecai's "words" is not merely a routine administrative act but an absolutely vital catalyst that propels Esther from a state of unawareness to informed, decisive action. This precise communication serves as the lynchpin for the entire rescue operation. Secondly, the verse subtly but powerfully highlights the theme of Divine Providence, even though the name of God is conspicuously absent from the entire book. The precise timing of Esther's elevation to queen, the presence of a loyal and trusted messenger like Hatach, and the successful, unhindered delivery of such a critical message all strongly point to an unseen, sovereign hand orchestrating events for the ultimate deliverance of God's people. Hatach's reliability is a testament to the meticulous, behind-the-scenes workings of providence, ensuring that the right message reaches the right person at the right moment, preparing Esther for her pivotal role in saving her people, a theme beautifully echoed in Proverbs 16:9. Thirdly, the verse undeniably underscores the theme of Catalyst for Action. The urgent message conveyed by Hatach is the direct impetus for Esther's eventual, momentous decision to risk her life for her people, thereby moving the narrative from passive distress and lamentation to active, courageous, and strategic intercession.
Exposition and Analysis
Key Word Analysis
This name, likely of Persian origin, identifies the specific individual who served as Queen Esther's chamberlain or eunuch. His role was not merely that of a generic messenger but a trusted, high-ranking servant with direct access to the queen. The fact that Esther specifically chose Hatach to inquire about Mordecai's distress (Esther 4:5) indicates her profound confidence in him. His faithfulness in conveying Mordecai's precise "words" (not merely a summary) underscores his reliability and the critical importance of his role in facilitating the communication that would ultimately save a nation.
This verb, derived from the primitive root H5046, means "to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise." In this context, it implies a clear, direct, and authoritative communication of information. It emphasizes the accuracy and fidelity of Hatach's message. He was not simply relaying a vague notion of distress but conveying the specific, urgent "words" of Mordecai, which included the full scope of Haman's plot and Mordecai's explicit instruction to Esther. This precise telling was crucial for Esther to grasp the gravity of the situation and understand her mandated role.
This noun, derived from the root H1697, signifies "a word; by implication, a matter (as spoken of) or thing." In this context, "the words of Mordecai" refers to the entire detailed message conveyed by Mordecai to Hatach, which included the full account of Haman's plot, the decree for annihilation, the amount of money Haman offered for the destruction of the Jews, and Mordecai's direct command for Esther to intercede with the king. The use of "words" rather than a more general term like "news" emphasizes the specific, comprehensive, and authoritative nature of the message, highlighting the fidelity with which Hatach transmitted every crucial detail.
Verse Breakdown
"And Hatach came"
This phrase signifies the successful completion of Hatach's mission to inquire of Mordecai and receive his urgent message. It implies his return to Esther's presence, bringing with him the heavy burden of the dire news. His "coming" is not merely a physical movement but marks the arrival of a pivotal moment in the narrative, as the truth of the Jewish people's peril is about to be fully revealed to the queen, igniting the chain of events leading to their deliverance.
"and told Esther"
This is the core action of the verse, highlighting Hatach's indispensable function as the faithful intermediary. The verb "told" emphasizes the direct, clear, and unvarnished delivery of the message. Hatach did not filter, soften, or omit any part of the news but faithfully conveyed the urgency and severity of Mordecai's report, ensuring Esther received the full, unadulterated truth necessary for her to comprehend the crisis.
"the words of Mordecai"
This phrase is profoundly crucial, indicating that Hatach communicated not just a general idea or summary but the specific, detailed, and comprehensive message from Mordecai. This would have included the full account of Haman's plot, the decree for annihilation, the amount of money Haman offered for the destruction of the Jews, and Mordecai's direct command for Esther to intercede with the king. The fidelity and completeness of this communication were paramount, as Esther's understanding and subsequent life-saving actions would depend entirely on the accuracy and thoroughness of "the words of Mordecai."
Literary Devices
The verse, though remarkably concise, employs several significant literary devices that amplify its impact. Narrative Economy is powerfully evident, as a single, brief statement carries immense dramatic weight, serving as the pivotal moment where the central protagonist becomes fully aware of the existential crisis facing her people. This conciseness heightens the urgency and impact of the information conveyed. Foreshadowing is also subtly but powerfully present; the successful and faithful delivery of Mordecai's words through Hatach directly foreshadows Esther's subsequent, courageous, and ultimately successful actions to save her people. Hatach acts as a crucial Bridge Figure, both literally and figuratively, connecting the desperate plight of the Jews (represented by Mordecai's public mourning outside the palace) with the potential for salvation within the palace (embodied by Queen Esther). His role highlights the often-underestimated importance of seemingly minor characters in the grand unfolding of divine providence. Furthermore, there is a subtle element of Dramatic Irony, as the reader has been fully aware of Haman's genocidal plot and Mordecai's deep distress since earlier chapters, while Esther is only now being brought into the full, terrifying knowledge of the existential threat facing her people.
Theological and Thematic Connections
Esther 4:9, while seemingly a simple report of an action, is deeply significant in its theological implications, particularly concerning divine providence and the instruments God uses to accomplish His will. Even though God is never explicitly named in the book of Esther, this verse powerfully demonstrates His unseen hand orchestrating events. Hatach's faithfulness and reliability in relaying the message are not merely mundane acts of court service but a crucial, divinely appointed link in the chain of events leading to the deliverance of Israel. It underscores the profound truth that God often uses ordinary people, in seemingly ordinary roles, to accomplish His extraordinary and redemptive purposes. The accuracy and timeliness of this communication were absolutely essential, highlighting the meticulous divine care that ensures His plans unfold precisely as intended. It serves as a powerful reminder that even when circumstances seem dire, chaotic, or God appears silent and hidden, He is actively working behind the scenes, preparing His people and raising up individuals for critical moments of intercession and action.
Reflection and Application
Esther 4:9 profoundly invites us to reflect on the immense importance of faithful communication, personal reliability, and the spiritual discernment to recognize God's hand in the seemingly mundane details of life. Hatach's role, though brief in its description, was utterly indispensable to the unfolding drama. He was a trusted, reliable messenger who faithfully conveyed a message of life-or-death urgency. This narrative prompts us to deeply consider our own roles in the various spheres of our lives: Are we faithful and trustworthy in relaying truth? Do we act as reliable and accurate conduits for important information, especially when it concerns the well-being of others, the integrity of a situation, or the advancement of God's kingdom? The verse also challenges us to be acutely attentive to the "words" that come to us, recognizing that seemingly ordinary communications might carry extraordinary significance, potentially being a divine call to action, a crucial warning, or an insight into God's unfolding plan. Just as Esther was called to respond with courage and decisiveness to Mordecai's urgent message, we too may receive messages—whether from Scripture, from trusted individuals, or through the circumstances of life—that require our courageous and decisive response. Our faithfulness in seemingly small acts can have monumental, even eternal, consequences, as God often sovereignly uses the "little things" to accomplish His great and redemptive purposes.
Questions for Reflection
FAQ
Who was Hatach, and why was his role so important in the story of Esther?
Hatach was one of Queen Esther's chamberlains or eunuchs, a highly trusted and intimate servant within the Persian royal court. His role was critically important because he served as the sole, reliable, and authorized intermediary between Mordecai and Queen Esther. Due to strict court protocol and Mordecai's public display of mourning (which prohibited him from entering the inner court), direct communication between them was impossible. Hatach bridged this crucial gap, faithfully conveying Mordecai's urgent and detailed message about Haman's genocidal plot to annihilate the Jews. Without Hatach's trustworthiness, access, and accurate relay of the message, Esther might never have learned the full extent of the danger, making his role utterly indispensable to the unfolding of divine providence and the eventual salvation of her people. He was the vital communication link that activated Esther's heroic intercession, as seen in Esther 4:10.
Why is God not explicitly mentioned in the book of Esther, yet His presence is so clearly felt in verses like Esther 4:9?
The book of Esther is unique in the biblical canon for its complete absence of explicit mentions of God's name, divine intervention, or prayer. However, God's presence is profoundly and unmistakably felt throughout the narrative through the meticulous orchestration of events, a theme often referred to as divine providence. In Esther 4:9, Hatach's faithful and timely relay of Mordecai's "words" is a prime example of this. The successful and precise delivery of such a critical message, through a trusted servant at a pivotal moment, powerfully demonstrates an unseen hand guiding circumstances. It suggests that God works subtly and sovereignly behind the scenes, using ordinary people and seemingly coincidental events to accomplish His grand purposes. This subtle yet powerful theme encourages readers to recognize God's sovereignty and active involvement even in situations where His presence is not overtly declared, reinforcing the profound truth that "the king's heart is a stream of water in the hand of the Lord; he turns it wherever he will" (Proverbs 21:1).
Christ-Centered Fulfillment
The faithful relay of "the words of Mordecai" by Hatach to Esther, which became the critical catalyst for salvation for the Jewish people, beautifully foreshadows the ultimate and perfect communication of God's saving "words" through Jesus Christ. Just as Hatach served as a trusted messenger bridging a gap between Mordecai and Esther, Christ is the supreme Messenger and Mediator, the very "Word made flesh" (John/1-14) who perfectly and completely communicates the Father's will, character, and heart to humanity. Mordecai's words brought awareness of a dire, existential threat and a urgent call to action; similarly, the words of Christ in the Gospels bring profound awareness of humanity's dire spiritual condition—enslavement to sin and the threat of eternal separation—and the urgent, gracious call to repentance and faith for salvation (Mark/1-15). Hatach's fidelity in conveying the message ensured its efficacy in Susa; Christ's perfect obedience, sinless life, and complete revelation ensure that God's saving message is delivered without distortion or deficiency. Ultimately, while Hatach brought the words of a human deliverer, Christ Himself is the divine Deliverer, the Lamb of God who takes away the sin of the world, whose words are "spirit and life" (John/6-63), leading to eternal salvation and abundant life for all who believe and obey Him.