Esther 4:6

Est 4:6 So Hatach went forth to Mordecai unto the street of the city, which [was] before the king’s gate.

Ver. 6. So Hatach went forth to Mordecai] He was obedient to his queen mistress, pleasing her in all things, not answering again, Tit 2:10, unless it were, I will, or the like. Servus sit monosyllabum Domino. Let the servant be the word of his master. Apelles painted a servant with hinds’ feet, to run on his master’s errands; with ass’s ears, and with his mouth made fast with two locks, to signify that he should be swift to hear, slow to speak.

Unto the street of the city] The broad street, as the word signifieth; Rechob, πλατεια: there Mordecai kept him, and might not come nearer the court, because a mourner. See Est 4:2. Tiberius the emperor, counterfeiting grief at the funeral of Drusus, there was a veil laid between the dead and him, because being high priest forsooth, he might not see any mournful object. The statues of the gods were transported or covered (for like cause) in those places where any punishment was inflicted. But what saith the wise man? "The heart of the wise is in the house of mourning" (whereby we must understand any place or object which occasioneth mourning), "but the heart of fools is in the house of mirth," Ecc 7:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.]

Est_4:6. The street of the city] The broad open place before the palace.—Whedon’s Commentary.

Est_4:7. The sum of the money] Rather a statement of the silver. The word here rendered sum means a distinct or accurate statement. Mordecai told Hatach what had befallen him, and gave him also a statement of the silver Haman had promised to bring into the king’s treasury. “This promise of Haman is here emphatically mentioned as the chief point not so much for the purpose of raising the indignation of Esther to the highest pitch (Bertheau), as to show the resentment and eagerness with which Haman had urged the extermination of the Jews.”—Keil.

Est_4:8. The copy of the writing of the decree] may very probably refer to the contents of the writing of the decree; possibly Mordecai had noted down the substance of that decree. To make supplication unto him, and to make request before him for her people] To entreat, supplicate for something diligently. She should petition relief for her people. “A perilous undertaking to urge upon her. But Mordecai’s faith already began to discern a Divine reason for her elevation in the kingdom at that time (see Est_4:14).—Whedon’s Commentary.

MAIN HOMILETICS OF THE PARAGRAPH. Est_4:6-9

A STRANGE MEETING

The onlookers might very reasonably ask, Who are those two men standing together, in close conference, in the street of the city before the king’s gate, and what is the meaning of their confidential interview? For it must have been an unusual thing for the king’s chamberlain to be seen talking to a despised Jew. The wicked, those who took part with revengeful Haman, might well consider the meeting with alarm. The wicked flee when no man pursueth; but here is a man pursuing—a man armed with Divine powers, as is evident from his history—a man of strong purpose, of upright intentions, and of sagacious spirit—and the wicked had every reason for alarm had they only known the situation. But those who were not condemned in their own consciences might calmly pass these two men by, and pursue without fear their appointed way. It is well so to conduct our lives that we need not be suspicious of evil when we see others holding private interviews. Whispers can only disturb guilty consciences. Some might fancy that these two men thus strangely meeting together were plotting mischief against the monarch. For men are ever too prone to think evil. But we know better. Let us consider the nature of this strange meeting.

I. An important interview. The importance of a conference is not always to be measured by the number of persons gathered together. The meeting of two people may be fraught with more important results than the meeting of two thousand. Indeed, as too many cooks spoil the broth, so it often is that too many people at a conference bring about confusion, and no practical results are produced. And, after all, at large conferences the manipulation of measures is in the hands of a few, either of the wisest or of the most pushing. The meeting of Hatach and of Mordecai was one of the most important at that period in the dominion of Ahasuerus. The importance of a conference is not to be measured by the magnificence of the place of meeting. In the present day if any great philanthropic, political, or religious measure is to be discussed, a large gathering must be summoned in the splendid hall, in the gilded saloon, or in the stately ecclesiastical edifice. There was once a small gathering in an insignificant upper room which was productive of greater results than any assembly since that time. Hatach and Mordecai met in the street, but they did more important work than the grandees meeting in Shushan the palace. The importance of a conference is not always to be measured by the worldly position—by the names of the men who meet together as renowned for rank, for prowess in arms, for skill in strategy, for genius in oratory, or for excellence in debate—of those who are assembled. Though this is the modern fashion, a fashion which has been repeating itself through all time. The Times, the Daily Telegraph, and the Daily News would have given as many lines to record the insignificant fact that Ahasuerus had taken a walk, as they would to record the important interview between Hatach and Mordecai in the streets of the city. But mighty issues were depending upon this interview. That which is little noticed is often of most importance. That which the superficial do not observe may be transcendently significant. The meeting of two poor men may either destroy or save the city, but it is unnoticed in earthly chronicles; while the meetings of the rich and of the great are described in glowing phrases, though their meetings may be of no consequence to the world at large, beneficially considered. Notice the wisdom of the sacred chronicles. They describe the meetings, whether of rich or of poor, whether of kings or of subjects, whether of noble or of ignoble, that have far-reaching results. These chronicles take no superficial views. They record for all time. The meeting of Saul the persecutor and Christ the Saviour was not recorded by the scribes, but it was the most important meeting of all time.

II. A full disclosure. “And Mordecai told him of all that had happened.” A sorrowful tale was that which Mordecai had to tell, and no doubt very painful to him would be the relation. But he did not shrink from the painful task, for patriotism laid upon him a stern necessity. Sometimes it is a mitigation of our sorrows to unburden our minds fully, and to tell all the tale of the causes of our grief to a friend; at others, silence, or comparative reserve, is our safety. We may well suppose, that here, in one aspect, Mordecai would not wish to tell all to this eunuch. Still it must be told, and sternly he opens up his sores to one of a foreign nation. Sometimes sin presses heavily upon the mind of the convinced sinner. But he shrinks from a candid inspection of his sinfulness, and from full confession even to that God who knows all. The sensitive mind naturally recoils from full confession of sinfulness to a fellow-creature; and yet, why should we shrink from full confession to God? The truest wisdom is to make a full disclosure. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Mordecai made a full disclosure of the intensity of Haman’s purpose. Money power was evidently as omnipotent in Persia as it is in England. Haman was so intent upon the accomplishment of his purpose that he promised to pay a large sum of money into the king’s treasuries. This is still a good test by which to get to know whether or not a man is intense in his purpose. When a man expresses an earnest desire to have some scheme carried out, just ask him how much he is willing to give for its accomplishment? Money may be given with the sincere desire of doing good. This is the noblest method of disposing of wealth. In fact, the only true method. In this way there is that scattereth earthly treasure and yet increaseth; sometimes earthly treasure, but at all times heavenly treasure. We must see to it that our motive is pure in giving. Money may be given for the purpose of making a name. Too many give at the dictate of an ostentatious spirit. The printing of subscription-lists is a device of the wisdom of this world. Divine wisdom says, Let not thy left hand know what thy right hand doeth. Money may be promised and given in order to promote an evil purpose. It was so in the case of Haman. He knew it would help on his evil design. He probably knew that he would gain by the transaction if it were successful. Too many give even to a good cause with the hope of getting their money back with a large percentage for the loan. For it is little more than a loan. It is a kind of speculative transaction. Mordecai made a full disclosure of the malignity of Haman’s purpose. Haman’s dark design was to destroy all the Jews. It is highly probable that Haman had hatred for all the Jews, and that the offence of Mordecai was but the means of calling out that hatred into active play. Haman might blame Mordecai, but he had much more reason to blame his own ill-regulated nature. How often we blame others, when we ought to blame ourselves! The fancied, or even real, wrong-doings of others can be no justification for wrong on our part. Even if Mordecai were wrong in refusing to bow, Haman was not right in seeking revenge. Let us seek the subjugation of inward evil, and then outward evil will not act upon us injuriously, for it will find no kindred element on which to work. Mordecai would not make a full disclosure unless he spoke of his own concern for the safety and welfare of his people. He told of all that happened to him, and what happened to the Jews was a sorrow to the patriotic Mordecai. He would not in unseemly boastfulness extol his patriotism. Yet he must show that he was most deeply interested in the fate of his countrymen. For himself, he was ready to die if his death would secure the deliverance of his people. But his heart was bleeding at the thought that all his people were exposed to death. We want this spirit, to lose our own personal sorrows in the sorrows of our people.

III. Witnessing credentials. The tale which Hatach had to tell to Esther was one of a most marvellous character. It is an illustration of the statement that fact is stranger than fiction. Esther might very well doubt the truth of this dark design. But there could be no escape from the fact when Hatach placed in her hands the copy of the writing of the decree that was given at Shushan. This writing might be given to Esther not only to witness to the truth of Hatach’s narration, but that she might more fully understand all the bearings of the case. When we have a tale to tell detrimental to the character of another let us be sure that we are correct. Let us look out for the copy of the writing of the decree. Some people in telling an evil tale about another think it is quite sufficient to say he has a bad character. Haman was a bad character. Esther must have read his nature. But Mordecai does not say Haman’s character is enough to make Esther believe the story, but he sends along with the story a copy of the writing of the decree. We must not condemn a man on mere hearsay. And again, some people in telling an evil tale profess to be indignant if they are not at once believed. Mordecai did not say, If Esther does not believe my story the matter must drop; I shall say no more; she has no right to suppose that I should fabricate an evil story. But, like a wise man, he backs up the story with a copy of the writing of the decree. It might be a more unjust thing for me to believe a man capable of some great crime than for me to doubt the man who speaks of such capability. There should be credentials to every tale. If every evil accusation were to be believed and acted upon, our prisons would have to be very considerably enlarged.

IV. A solemn charge. Esther was charged by Mordecai to go in unto the king. The Persian queen was not as the English queen. The former was subject. She had not the rights of an ordinary English wife. She could not go in and out as she pleased. It was therefore a solemn charge which Mordecai now gave to Esther. He knew the gravity of the work, and already his faith had fixed upon Esther as God’s chosen instrument. Esther was now charged to go on a perilous errand. She was to go alone. It is easier to go with the multitude to face danger than to go alone. Many a man who would be bold in the company of a multitude, would be a coward when standing alone. From time to time we receive solemn charges to go alone, or to stand alone. Let us be faithful to the call and the post of duty. This is our great encouragement; there is never any danger in going alone, in a right spirit, unto the King Eternal. The danger is in not going alone sufficiently often. How often conscience charges us to go in unto the King, and how often we disobey! The neglect of private prayer is ruinous to the soul.

V. An honourable office. The office to which Esther was now appointed was that of intercessor. How noble and glorious the work to intercede on behalf of the people! How noble the conduct of Bunyan’s wife pleading with the judge for her husband’s liberty! How noble the conduct of Queen Philippa pleading with Edward for the pardon of the six burgesses of Calais! But nobler still was that office to which Esther was appointed to plead with the king for the salvation of her people. There was neither selfishness prompting to, nor applause to be secured, by Esther’s course of conduct, so far as she then knew. The work of an intercessor is ever glorious. What glory attaches to him who is the great High Priest of the Christian religion! That he might be a successful pleader he not merely exposed himself to danger, but passed through suffering. Esther might be a successful pleader without herself suffering. We know that she was. The very success of her intercessions contributed to her greatness and her glory. But Jesus could only be a successful intercessor as he endured suffering. He was made perfect through suffering, that he might be a faithful High Priest. Let us confess our indebtedness to this glorious Intercessor. Let us not stint our meed of praise. Let us consecrate ourselves to his holy and ennobling service.

VI. A faithful messenger. It very often depends upon the nature of the message as to whether or not we like faithfulness in the messenger. However, the rule should be not what is liked, but what is right to be done. It was right for Hatach to tell a true tale to Esther, though it might sorely grieve her heart. Some messengers would have told Esther only half a tale, and have made Mordecai’s story amount to nothing. Some doctors never give a true statement of the case to their patients, and thus sometimes do great harm. It perhaps would not be wise always to tell all the truth. But it is never wise to tell an untruth, or to bring a false report. “As the cold of snow in the time of harvest, so is a faithful messenger to them that send him; for he refresheth the soul of his masters.” Let us be faithful messengers. Speak the truth in love. Be refreshing powers in this land of drought.

SUGGESTIVE COMMENTS ON Est_4:6-9

And Mordecai told him all that had happened unto him.—Not by fate or blind fortune, but by the providence of God, which hath a hand in ordering the most casual and fortuitous events, to the execution of his righteous counsels; neither is there a Providence but we shall once see a wonder or a mercy wrapt up in it.

And of the sum of money.—Money is the monarch of this present world. Money is to many dearer than their heart’s blood, yet, to gratify their lusts, they lavish silver out of the bag, and care not to purchase revenge or sensual delights with misery, beggary, discredit, damnation.

Also he gave him the copy of the writing.—That she might see it, and rest assured that it was even so, and no otherwise; and that therefore now or never she must bestir herself for the labouring Church.

That was given at Shushan.—Which if ever it were full of judgment, and white as a lily (according to the name), is now stained with blood of innocents; if ever righteousness did lodge in it, yet now murderers.

To show it unto Esther.—That her eye might affect her heart, and her heart set all awork for her people; that is, herself, according to that, “Physician, heal thyself;” that is, thine own countrymen.

And to declare it unto her.—In the cause, viz. his refusing to bow to Haman against his conscience (whereof it no whit repented him); and in the several circumstances, laid forth in the liveliest colours, for her thorough information.

And to charge her that she should go in unto the king.—This Mordecai knew would hardly be done; he, therefore, makes use of his ancient authority, and sets it on with greatest earnestness. So St. Paul, “I charge you by the Lord;” and again, “I charge thee before God, and the Lord Jesus Christ.” It is a weakness to be hot in a cold matter, but it is wickedness to be cold in a hot matter. He that is earnest in good, though he may carry some things indiscreetly, yet is he far better than a time-server and a cold friend to the truth; like as in falling forward is nothing so much danger as in falling backward. Eli was to blame with his, Do no more so, my sons. And so was Jehoshaphat with his, Let not the king say so. And the people in Ahab’s time, who, when they were pressed to express whom they were for, God or Baal, they answered not a word. And yet how many such cold friends hath the truth now-a-days!—lukewarm Laodiceans; neuter, passive Christians, &c. When Callidus once declared against Gallus with a faint and languishing voice, Oh, saith Tully, In nisi figeres, sic ageres? Wouldest thou plead in that manner if thou wert in good earnest? Men’s faint appearing for God’s cause shows they do but feign; their coldness probably concludeth they do but counterfeit. Mordecai plays the man, and chargeth Esther to improve her interest in the king, her husband, for the Church’s deliverance. See here how he turneth every stone, tradeth every talent, leaveth no means unused, no course unattempted, for the saints’ safety. And this the Spirit of God hath purposely recorded, that all may learn to lay out themselves to the utmost for the public; to be most zealous for the conservation and defence of the Church, when it is afflicted and opposed by persecutors; seeing they cannot be saved unless she is in safety, neither can they have God for their Father unless they love and observe this their dear mother. Oh that these things were duly considered by all sorts now-a-days!

And Hatach came and told Esther.—He acted the part of a faithful messenger: so must ministers, those servants of the Churches, declare unto the people all the mind of God, and not steal God’s word every one from his neighbour; not deal deceitfully with it; but as of sincerity, but as of God, in the sight of God, let them speak in Christ; and let them speak out not fearing any colours. He that hath my word, let him speak my word faithfully, saith God. Aaron’s bells were all of gold; the trumpets of the sanctuary were of pure silver; they did not sound a retreat when they should have sounded an alarm; no more must God’s messengers. Whatsoever the Lord saith unto me, that will I speak, saith Micaiah. Paul, as he received what he delivered, so he delivered whatsoever he received. Moses was faithful in all God’s house.—Trapp.

It is unpleasant to be the messenger of bad tidings. It is, however, often useful. If a physician saw you labouring under a mortal distemper, and insensible to your danger, he is the preserver of your life, when, by warning you of the peril of your condition, he rouses your diligence to apply the proper remedy. Esther must have been shocked beyond measure at hearing of a sentence of death pronounced against her dearest friends, against her whole people, against herself, by the man who had raised her to a share in his bed, and in his throne, without a crime proved against any one of them. But it was better to hear of it at present, than ten or eleven months afterwards, when it would be too late to provide a remedy.

There are some who cannot bear to hear of any bad tidings, however true, and think those men their enemies who tell them the truth. They consider those friends or preachers as their enemies who speak to them of their sins, and of the judgments of God denounced against them. But was not Esther under deep obligations to Mordecai for informing her of the danger of her people, and urging her to exert her influence for preserving them? Whether was Ahab most indebted to those prophets who told him that the Lord was with him, and would give him victory at Ramoth-Gilead, or to him who told him that he would fall in the battle? By following the counsel of the former, he lost his life. He might have preserved it, if he had believed the latter.

It is indeed cruel to distress men by false or doubtful intelligence of calamities that have not happened, or, if they have happened, cannot be remedied. Mordecai was far from wishing to disquiet the mind of his royal friend by uncertain rumours. But he had too good intelligence to be mistaken, and puts into her hands decisive proofs of the danger of her people, and of Haman’s activity in procuring their ruin. Nor did he give her this intelligence to torment her before the time. If nothing could have been done to avert the danger, he might have permitted her to enjoy tranquillity till it could be concealed no longer. But who could tell what might be the result of supplication to the king, especially from a queen who was understood to be the object of his warmest love! He therefore desires, or rather requires, her to go in and make intercession to the king for the people, and for her own life.

Mordecai uses authority in his language to the queen, and does her great honour by using such language. He durst not have charged her to do her duty, if he had not known her humbleness of mind in her greatness. She was as much disposed as in her youngest days to give him the authority of a father; and this he knew so well that he uses it without scruple or apology. Happy are the men on whom prosperity makes no change but for the better!

He charges her to make intercession to the king. The knowledge of that dreadful situation in which the Jews were placed, was to be improved by all the Jews as a call to fasting and intercession with the God of heaven, on whom their hope was to rest. But it was to be improved by the queen in particular, as a motive to the exertion of all her influence with the king. All, according to their places and stations, are bound to do what they can to avert threatened miseries from their nation. But some are bound to do much more than others, because they have peculiar opportunities, which, if they are not improved, must render them in some degree accountable for the mischiefs consequent on their neglect. Those who can do nothing by their own power, may do much by their influence with others. In the reign of the bloody Jehoiakim, the princes of Judah saved Jeremiah from his hands. If these princes had not used their influence for this purpose, they must have shared in the guilt of his blood.—Lawson.

ILLUSTRATIONS TO CHAPTER 4

Est_4:7. Sidney Smith. Sidney Smith once said there would be a great many more good Samaritans in the world if it were not for the oil and for the twopence.

Some one went to Theodore Hook, and told him that a certain friend of theirs was in want of money. “How much?” he asked. “Well,” said the other, “I think a three and two noughts will set him right.” On this Hook remarked, “He is a right good fellow; I tell you what I’ll do, I’ll give him one of the noughts.”

Est_4:8. Bunyan’s wife. Her heroic achievements on behalf of her husband are admirably related by Bunyan. She travelled to London with a petition to the House of Lords, and intrusted it to Lord Barkwood, who informed her that they could not interfere, the king having committed the release of the prisoners to the judges. Several times she appeared before them: love to her husband, a stern sense of duty, a conviction of the gross injustice practised upon one to whom she was most tenderly attached, overcame her delicate, modest, retiring habits, and forced upon her this strange duty. This delicate, courageous, high-minded woman appeared before Judge Hale, who was most affected with her earnest pleading. It was the triumph of love, duty, and piety, over bashful timidity. Bunyan’s wife in pleading with the judge for his liberty, said, “My lord, I have four small children that cannot help themselves, of which one is blind, and have nothing to live upon but the charity of good people.” Her energetic appeals were in vain; and with bitter feelings she returned to the prison, believing that it would be the tomb of her beloved husband.

Est_4:8. Queen Philippa. After the surrender of the town of Calais to King Edward III. he granted to the inhabitants their lives, but expelled them from the town, and demanded that six of the richest burgesses should be delivered up to his vengeance: Eustace de St. Pierre, John Dacre, James and Peter Wisart, and two others whose names history does not record, nobly volunteered to resign their lives for the safety of their fellow-citizens, and dressed only in their shirts, went barefoot, with halters round their necks, to present the keys of the town to Edward, who ordered them to immediate execution; but the prayers and entreaties of the queen procured their pardon. She then ordered clothes to be brought them, entertained them in her tent, and dismissed them with presents.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

(6) Street.—The square or wide open place. Heb., r’hob.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. the broad place] the open space in front of the entrance to the palace, where Mordecai still lingered.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So Hatach went forth to Mordecai, unto the street of the city,.... Where he was, in a public manner, expressing his grief and sorrow:

which was before the king's gate: that led to the royal palace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6. The street of the city — The broad open place before the palace. Compare Ezr_10:9; Ezr_7:1, notes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The street of the city. Rather, "the square. "

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hathak

See how you translated this man's name in Esther 4:5. (See: How to Translate Names)

the city square

"the city plaza"

Haman

See how you translated this man's name in Esther 3:1. (See: How to Translate Names)

He also gave him

"Mordecai also gave Hathak"

to beg for his favor

"to beg for the king's favor"

translationWords

gate

silver

promise

Jew

die

beg

favor

plea

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.