Esther 4:6
So Hathach went out to Mordecai in the city square in front of the king's gate,
So Hathach went out
The phrase "So Hathach went out" introduces us to Hathach, a eunuch appointed by King Xerxes to attend Queen Esther. The name "Hathach" is of Persian origin, suggesting the multicultural environment of the Persian court. His role as a messenger highlights the importance of intermediaries in ancient royal courts, where direct communication was often limited. This reflects the providential orchestration of events, as God uses individuals in specific roles to fulfill His purposes, even when they may seem minor or insignificant.

to Mordecai
"Mordecai" is a central figure in the Book of Esther, a Jew living in exile in Persia. His name, possibly derived from the Babylonian god Marduk, underscores the cultural assimilation experienced by Jews in exile. Mordecai's presence in the narrative is pivotal, as he represents the faithful remnant of Israel, standing firm in his identity and faith despite external pressures. His actions and faithfulness are instrumental in the deliverance of the Jewish people, illustrating God's sovereignty and the importance of standing firm in one's convictions.

in the city square
The "city square" was a public space in ancient cities, often used for gatherings, markets, and legal proceedings. It was a place where news and decrees were disseminated, making it a strategic location for Mordecai to communicate with Esther through Hathach. This setting emphasizes the public nature of Mordecai's mourning and his boldness in seeking justice for his people. It serves as a reminder of the importance of public witness and advocacy for righteousness in the face of injustice.

in front of the king’s gate
The "king’s gate" was not only a physical entrance to the royal palace but also a symbol of authority and governance. It was a place where officials conducted business and where legal matters were addressed. Mordecai's position at the king's gate signifies his role as a government official and his access to the corridors of power. This location underscores the tension between the earthly authority of the Persian Empire and the divine authority of God, who ultimately orchestrates the events for His purposes. Mordecai's presence at the gate is a testament to his faithfulness and courage, as he stands as an advocate for his people in the face of impending danger.

Persons / Places / Events
1. Hathach
A eunuch appointed by King Xerxes to attend Queen Esther. He serves as a messenger between Esther and Mordecai, highlighting the trust Esther places in him.

2. Mordecai
Esther's cousin and guardian, a Jew living in Susa, who has uncovered a plot against the Jews. He is deeply distressed by the decree to annihilate his people and seeks Esther's intervention.

3. City Square
The public area in front of the king's gate in Susa, the Persian capital. It is a place of gathering and communication, symbolizing openness and the dissemination of information.

4. King’s Gate
The entrance to the royal palace, a place of official business and judgment. Mordecai's presence here signifies his active role in seeking justice and protection for his people.

5. The Decree Against the Jews
A royal edict issued by Haman, the king's advisor, calling for the destruction of all Jews in the Persian Empire. This event sets the stage for the unfolding drama and Esther's critical role.
Teaching Points
The Role of Intermediaries
Hathach's role as a messenger reminds us of the importance of faithful intermediaries in God's plans. We are called to be trustworthy messengers of God's truth in our communities.

Courage in the Face of Injustice
Mordecai's actions at the king's gate demonstrate the courage required to stand against injustice. As Christians, we are called to be bold in advocating for righteousness.

Strategic Positioning
Mordecai's presence at the king's gate and Esther's position as queen highlight how God places His people strategically to fulfill His purposes. We should seek to understand and utilize our positions for God's glory.

The Power of Communication
The exchange between Esther and Mordecai through Hathach underscores the power of communication in enacting change. We must be diligent in communicating truth and encouragement to others.
Bible Study Questions
1. How does Hathach's role as a messenger between Esther and Mordecai reflect our role as Christians in communicating God's message to others?

2. In what ways can we demonstrate courage like Mordecai when faced with injustice in our own lives or communities?

3. How can we discern and utilize the strategic positions God has placed us in to further His kingdom?

4. What are some practical ways we can improve our communication to ensure it aligns with God's purposes, as seen in the interaction between Esther and Mordecai?

5. How do the actions of Mordecai and Esther inspire us to intercede for others, and what biblical principles can we apply to our own intercessory prayers?
Connections to Other Scriptures
Nehemiah 1:1-4
Like Mordecai, Nehemiah is deeply moved by the plight of his people and takes action, demonstrating the importance of intercession and leadership in times of crisis.

Daniel 6:10
Daniel's faithfulness in prayer despite the king's decree parallels Mordecai's steadfastness and reliance on God amidst persecution.

Proverbs 31:8-9
Encourages speaking up for those who cannot speak for themselves, akin to Mordecai urging Esther to advocate for her people.
SympathyW. Dinwiddle Esther 4:4-12
People
Esther, Haman, Hatach, Mordecai
Places
Susa
Topics
Broad, Doorway, Forth, Front, Gate, Hatach, Hathach, King's, Mordecai, Mor'decai, Open, Public, Square, Street, Town
Dictionary of Bible Themes
Esther 4:4-11

     5309   eunuchs

Library
Mordecai and Esther
'For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?'--ESTHER iv. 14. All Christians are agreed in holding the principles which underlie our missionary operations. They all believe that the world is a fallen world, that without Christ the fallen world is a lost world, that the preaching
Alexander Maclaren—Expositions of Holy Scripture

Watkinson -- the Transfigured Sackcloth
William L. Watkinson, Wesleyan minister, was born at Hull, 1838, was educated privately and rose to eminence as a preacher and writer. The Rev. William Durban calls him "The classic preacher of British Methodism." "He ranks," says Dr. Durban, "with Dr. Dallinger and the Rev. Thomas Gunn Selby as the three most learned and refined of living preachers in the English Methodist pulpit. Dr. Watkinson is famous for the glittering illustrations which adorn his style. These are for the most part gathered
Grenville Kleiser—The world's great sermons, Volume 8

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

Of the Discipline of the Church, and Its Principal Use in Censures and Excommunication.
1. Of the power of the keys, or the common discipline of the Church. Necessity and very great utility of this discipline. 2. Its various degrees. 1. Private admonition. 2. Rebukes before witnesses. 3. Excommunication. 3. Different degrees of delinquency. Modes of procedure in both kinds of chastisement. 4. Delicts to be distinguished from flagitious wickedness. The last to be more severely punished. 5. Ends of this discipline. 1. That the wicked may not, by being admitted to the Lord's Table, put
John Calvin—The Institutes of the Christian Religion

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought
J. W. McGarvey—The Four-Fold Gospel

Esther
The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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