Text -- Esther 2:1-23 (NET)

Esther Becomes Queen in Vashti’s Place

2:1 When these things had been accomplished and the rage of King Ahasuerus had diminished, he remembered Vashti and what she had done and what had been decided against her. 2:2 The king’s servants who attended him said, “Let a search be conducted in the king’s behalf for attractive young women. 2:3 And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire. 2:4 Let the young woman whom the king finds most attractive become queen in place of Vashti.” This seemed like a good idea to the king, so he acted accordingly. 2:5 Now there happened to be a Jewish man in Susa the citadel whose name was Mordecai. He was the son of Jair, the son of Shimei, the son of Kish, a Benjaminite, 2:6 who had been taken into exile from Jerusalem with the captives who had been carried into exile with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had taken into exile. 2:7 Now he was acting as the guardian of Hadassah (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. This young woman was very attractive and had a beautiful figure. When her father and mother died, Mordecai had raised her as if she were his own daughter. 2:8 It so happened that when the king’s edict and his law became known many young women were taken to Susa the citadel to be placed under the authority of Hegai. Esther also was taken to the royal palace to be under the authority of Hegai, who was overseeing the women. 2:9 This young woman pleased him, and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen young women who were from the palace. He then transferred her and her young women to the best quarters in the harem. 2:10 Now Esther had not disclosed her people or her lineage, for Mordecai had instructed her not to do so. 2:11 And day after day Mordecai used to walk back and forth in front of the court of the harem in order to learn how Esther was doing and what might happen to her. 2:12 At the end of the twelve months that were required for the women, when the turn of each young woman arrived to go to King Ahasuerus– for in this way they had to fulfill their time of cosmetic treatment: six months with oil of myrrh, and six months with perfume and various ointments used by women– 2:13 the woman would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace. 2:14 In the evening she went, and in the morning she returned to a separate part of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her and she was requested by name. 2:15 When it became the turn of Esther daughter of Abihail the uncle of Mordecai (who had raised her as if she were his own daughter) to go to the king, she did not request anything except what Hegai the king’s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her. 2:16 Then Esther was taken to King Ahasuerus at his royal residence in the tenth month (that is, the month of Tebeth) in the seventh year of his reign. 2:17 And the king loved Esther more than all the other women, and she met with his loving approval more than all the other young women. So he placed the royal high turban on her head and appointed her queen in place of Vashti. 2:18 Then the king prepared a large banquet for all his officials and his servants– it was actually Esther’s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king’s expense.

Mordecai Learns of a Plot against the King

2:19 Now when the young women were being gathered again, Mordecai was sitting at the king’s gate. 2:20 Esther was still not divulging her lineage or her people, just as Mordecai had instructed her. Esther continued to do whatever Mordecai said, just as she had done when he was raising her. 2:21 In those days while Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs who protected the entrance, became angry and plotted to assassinate King Ahasuerus. 2:22 When Mordecai learned of the conspiracy, he informed Queen Esther, and Esther told the king in Mordecai’s behalf. 2:23 The king then had the matter investigated and, finding it to be so, had the two conspirators hanged on a gallows. It was then recorded in the daily chronicles in the king’s presence.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Est 2:3

Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines be committed to Shaashgaz, Est 2:14, his deputy.

Wesley: Est 2:3

That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.

Wesley: Est 2:7

Hadassah was her Hebrew name before her marriage; and she was called Esther by the king after it.

Wesley: Est 2:9

Because she was very beautiful, therefore he supposed she would be acceptable to the king; and by the Divine power, which moveth the hearts of men which way he pleaseth.

Wesley: Est 2:10

Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also an hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.

Wesley: Est 2:13

For ornament, or by way of attendance. And it should be observed, that every one whom the king took to his bed, was his wife of a lower rank, as Hagar was Abraham's, so that it would have been no sin or dishonour to Esther, though she had not been made queen.

Wesley: Est 2:19

By office, as one of the king's guards or ministers; being advanced to this place by Esther's favour.

JFB: Est 2:1-3

On recovering from the violent excitement of his revelry and rage, the king was pierced with poignant regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored. His counsellors, for their own sake, were solicitous to remove his disquietude, and hastened to recommend the adoption of all suitable means for gratifying their royal master with another consort of equal or superior attractions to those of his divorced queen. In the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to the royal palace, the parents, however unwilling, dare not refuse the honor for their daughter; and although they know that when she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made for the greatest beauties throughout the empire, in the hope that, from their ranks, the disconsolate monarch might select one for the honor of succeeding to the royal honors of Vashti. The damsels, on arrival at the palace, were placed under the custody of "Hege, the king's chamberlain, keeper of the women," that is, the chief eunuch, usually a repulsive old man, on whom the court ladies are very dependent, and whose favor they are always desirous to secure.

JFB: Est 2:5

Mordecai held some office about the court. But his "sitting at the king's gate" (Est 2:21) does not necessarily imply that he was in the humble condition of a porter; for, according to an institute of Cyrus, all state officers were required to wait in the outer courts till they were summoned into the presence chamber. He might, therefore, have been a person of some official dignity. This man had an orphan cousin, born during the exile, under his care, who being distinguished by great personal beauty, was one of the young damsels taken into the royal harem on this occasion. She had the good fortune at once to gain the good will of the chief eunuch [Est 2:9]. Her sweet and amiable appearance made her a favorite with all who looked upon her (Est 2:15, last clause). Her Hebrew name (Est 2:7) was Hadassah, that is, "myrtle," which, on her introduction into the royal harem, was changed to Esther, that is, the star Venus, indicating beauty and good fortune [GESENIUS].

JFB: Est 2:11

The harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those without as if they were thousands of miles away. But hints were given him through the eunuchs.

JFB: Est 2:12

A whole year was spent in preparation for the intended honor. Considering that this took place in a palace, the long period prescribed, together with the profusion of costly and fragrant cosmetics employed, was probably required by state etiquette.

JFB: Est 2:17

The choice fell on Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number.

JFB: Est 2:17

This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honor of the auspicious occasion, "he made a release to the provinces, and gave gifts, according to the state of the king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time.

JFB: Est 2:21

This secret conspiracy against the king's life probably arose out of revenge for the divorce of Vashti, in whose interest, and at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, however, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed and as the matter was recorded in the court annals, it became the occasion afterwards of Mordecai's preferment to the place of power and influence for which, in furtherance of the national interests of the Jews, divine providence intended him.

Clarke: Est 2:2

Let there be fair young virgins sought for the king - This was the usual way in which the harem or seraglio was furnished: the finest women in the land, whether of high or low birth, were sought out, and brought to the harem. They all became the king’ s concubines: but one was raised, as chief wife or sultana, to the throne; and her issue was specially entitled to inherit.

Clarke: Est 2:3

Hege the king’ s chamberlain - הגא סריס המלך Hege seris hammelech , "Hege, the king’ s eunuch;"so the Septuagint, Vulgate, Targum, and Syriac. In the Eastern countries the women are intrusted to the care of the eunuchs only

Clarke: Est 2:3

Let their things for purification be given them - תמרקיהן tamrukeyhen , their cosmetics. What these were we are told in Est 2:12; oil of myrrh, and sweet odours. The myrrh was employed for six months, and the odours for six months more, after which the person was brought to the king. This space was sufficient to show whether the young woman had been chaste; whether she were with child or not, that the king might not be imposed on, and be obliged to father a spurious offspring, which might have been the case had not this precaution been used

Instead of the oil or myrrh, the Targum says it was the oil of unripe olives which caused the hair to fall off, and rendered the skin delicate.

Clarke: Est 2:5

Whose name was Mordecai - The Targum says, "He was the son of Jair, the son of Shimea, the son of Gera, the son of Kish."And "this was the same Shimea that cursed David; and whom David forbade Joab to slay because he saw, in the spirit of prophecy, that he was to be the predecessor of Esther and Mordecai; but when he became old, and incapable of having children, David ordered Solomon to put him to death.

Clarke: Est 2:7

He brought up Hadassah - הדשה hadassah signifies a myrtle in Chaldee: this was probably her first or Babylonish name. When she came to the Persian court, she was called Esther, aster , or sitara , which signifies a star in Persian: the name is undoubtedly Persian. Esther was the daughter of Abihail, the uncle of Mordecai, and therefore must have been Mordecai’ s cousin, though the Vulgate and Josephus make her Mordecai’ s niece: but it is safest here to follow the Hebrew.

Clarke: Est 2:9

The maiden pleased him - He conceived a partiality for her above the rest, probably because of the propriety of her deportment, and her engaging though unassuming manners

Clarke: Est 2:9

Seven maidens - These were to attend her to the bath, to anoint and adorn her, and be her servants in general.

Clarke: Est 2:10

Esther had not showed her people - This might have prejudiced her with the king; for it was certainly no credit at the Persian court to be a Jew; and we shall find from the sequel that those who were in the Persian dominions were far from being reputable, or in a safe state. Besides, had her lineage been known, envy might have prevented her from ever having access to the king.

Clarke: Est 2:12

Six months with oil of myrrh - See on Est 2:3 (note). The reason of this purification seems not to be apprehended by any writer I have seen. The most beautiful of all the young virgins of all the provinces of Babylon were to be selected; and these were taken out of all classes of the people, indiscriminately; consequently there must have been many who were brought up in low life. Now we know that those who feed on coarse strong food, which is not easily digested, have generally a copious perspiration, which is strongly odorous; and in many, though in every respect amiable, and even beautiful, this odour is far from being pleasant. Pure, wholesome, easily digested, and nourishing aliment, with the frequent use of the hot bath, continued for twelve months, the body frequently rubbed with olive oil, will in almost every case remove all that is disagreeable of this kind. This treatment will give a healthy action to all the subcutaneous vessels, and in every respect promote health and comfort.

Clarke: Est 2:13

Whatsoever she desired - When any of the young women were called to go to the king, it appears that it was an ordinance that whatever kind of dress stuff, color, jewels, etc., they thought best to set off their persons, and render them more engaging, should be given them.

Clarke: Est 2:14

She returned into the second house - This was the place where the king’ s concubines were kept. They went out no more, and were never given in marriage to any man, and saw the king’ s face no more unless specially called

Clarke: Est 2:14

Custody of Shaashgaz - This is probably another Persian name; sheshkhunj , beardless, a proper epithet of a eunuch; or sestgunj , weak loins, for the same reason. Names of this kind at once show the reason of their imposition, by describing the state of the person.

Clarke: Est 2:15

She required nothing - She left this entirely to her friend Hege, who seems to have been intent on her success. She therefore left her decorations to his judgment alone, and went in that dress and in those ornaments which he deemed most suitable.

Clarke: Est 2:16

The tenth month - Tebeth - Answering to part of our December and January.

Clarke: Est 2:17

Set the royal crown upon her head - Made her what is now called in the East the Sultana, the queen. She was the mistress of all the rest of the wives, all of whom were obliged to pay her the most profound respect.

Clarke: Est 2:18

Made a release to the provinces - Remitted some kind of tribute or impost, in honor of Esther, at her coronation, as our kings generally do when they are crowned, ordering a discharge from prison of many who are confined for minor offenses. As it was the custom of the Persian kings to give their queens something like what is called with us the aurum reginae , "queen gold,"which was a tenth of all fines, etc., above what was given to the king; (for they gave them such a city to buy them clothes, another for their hair, a third for their necklaces, a fourth for their pearls, etc.); it is probable that, on this occasion, Esther so wishing, he relieved those cities and provinces which had before paid this queen gold from all these expenses; and this would tend greatly to make the queen popular.

Clarke: Est 2:21

Mordecai sat in the kings gate - Mordecai might have been one of the officers of the king, as the gate was the place where such usually attended to await the king’ s call. It is not likely that he was the porter; had he been only such, Haman could have removed him at once

Clarke: Est 2:21

Two of the king’ s chamberlains - Eunuchs. Why they conspired against the life of the king, we are not informed. The Targum says that they found out that Esther had intended to use her influence with the king to get them removed from their office, and Mordecai put in their place; therefore they determined to poison Esther, and slay the king in his bedchamber. It is very likely that they were creatures of Haman, who probably affected the kingdom, and perhaps were employed by him to remove the king, and so make his way open to the throne.

Clarke: Est 2:22

Was known to Mordecai - Josephus says that a Jew, named Barnabasus, overheard the plot, told it to Mordecai, Mordecai to Esther, and Esther to the king, in Mordecai’ s name; and he was registered as the discoverer.

Clarke: Est 2:23

It was found out - It was proved against them, in consequence of which they were hanged. Perhaps the words ויתלו על עץ vaiyittalu al ets , they were hung upon wood or a tree, may refer to their being impaled. A pointed stake is set upright in the ground, and the culprit is taken, placed on the sharp point, and then pulled down by his legs till the stake that went in at the fundament passes up through the body and comes out by the side of the neck. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies

It has been observed that the name of God does not once occur in this book. This is true of the Hebrew text, and all translations from it; but in the Septuagint we find the following words, in Est 2:20, after, Esther had not showed her kindred: Οὑτως γαρ ενετειλατο αυτῃ Μαρδοχαιος, φοβεισθαι τον Θεον, και ποιειν τα προσταγματα αυτου, καθως ην μετ ’ αυτου ; "For so Mordecai had charged her to fear God, and to keep his commandments, as she did when with him."This, as far as the Septuagint is concerned, takes away the strange reproach from this book. It must be owned that it was not because there were not many fair opportunities that the sacred name has not been introduced.

Defender: Est 2:1

The succeeding account was probably at least two years "after these things," for the king and all his officers embarked on their projected invasion of Greece immediately following the great assemblage. As history shows, however, the great fleet of King Xerxes (Ahasuerus) suffered bitter defeats at the naval battles of Thermophylae and Salamis, and returned home sadder and wiser. According to the Greek historian Herodotus, the king went back to comfort himself with his harem. At this time, he "remembered Vashti" and proceeded with his comforting mission of examining many "young virgins" (Est 2:2) from all parts of his kingdom to find a new queen."

Defender: Est 2:5

Mordecai, Esther's uncle, or possibly older cousin, who raised her as his own daughter after her parents died, may have been a descendant of the father of Saul, Israel's first king (compare 1Sa 9:1). However, if so, the genealogy in this verse is quite abbreviated. Alternatively, the Kish and Shimei mentioned in this verse may have been different men than those who lived in David's day, though of the same tribe."

Defender: Est 2:10

This was evidently during one of those intermittent periods in history when the Jewish people were looked upon with disfavor (even though Cyrus and Darius had aided them earlier in their desire to return to Jerusalem and rebuild their temple). It was unwise for Esther to risk her chance of becoming queen by revealing her background. Jews have often been made scapegoats when trouble befalls a nation, and it is possible that they had been accused of complicity in Xerxes' recent naval defeats. This probably also accounts for the fact that the book of Esther, alone among all the books of the Bible, contains no direct mention of God or of religion. The author (possibly Mordecai, although the actual author of the book is not known) may have feared reprisals if he had connected the remarkable deliverance of Israel with their religious faith."

Defender: Est 2:17

Although the book of Esther contains no mention of God, it abounds with implicit testimonies to providential leading and provision for His people. Under Persian law, Esther had no choice but to obey the king's decree. She herself retained her own virginity until she became the king's chosen wife. She was in a polygamous household, but this was common and accepted in the culture of the times (note the many wives of such Godly men as Gideon and David). God actually used Esther in this unhappy position to preserve the Jewish people from probable annihilation. It is likely Haman's proposed pogrom would have extended even to the land of Israel and every place inhabited by Jewish people."

TSK: Est 2:1

am 3543, bc 461

he remembered : Dan 6:14-18

what was decreed : Est 1:12-21

TSK: Est 2:2

king’ s servants : Est 1:10, Est 1:14, Est 6:14

Let there be : Gen 12:14; 1Ki 1:2

TSK: Est 2:3

in all the provinces : Est 1:1, Est 1:2

that they may gather : This was the usual way in which the harem, or seraglio , was furnished; the finest women in the land, whether of high or low birth, were sought out and brought to the harem. They all became the king’ s concubines; but one was raised as chief wife, or sultana, to the throne; and her issue was especially entitled to inherit.

the custody : Heb. the hand

Hege : Est 2:8, Hegai

the king’ s chamberlain : Saris hammelech , ""the king’ s eunuch:""so the LXX, Vulgate, Targum, and Syriac.

their things : Est 2:12-14; Isa 3:18-23

TSK: Est 2:4

let the maiden : Mat 20:16, Mat 22:14

the thing : Est 1:21, Est 3:9, Est 3:10; 2Sa 13:4-6, 2Sa 16:21-23, 2Sa 17:4; Mat 14:6

TSK: Est 2:5

Shushan : Est 2:3, Est 1:2, Est 5:1

a certain Jew : Est 3:2-6, Est 10:3

the son of Shimei : 1Sa 9:1; 2Sa 16:5

TSK: Est 2:6

Jeconiah : 2Ki 24:6, 2Ki 24:14, 2Ki 24:15; 2Ch 36:9, 2Ch 36:10, 2Ch 36:20, Jeboiachin, Jer 22:24, Jer 22:28, Coniah, Jer 24:1

TSK: Est 2:7

brought up : Heb. nourished, Eph 6:4

Hadassah : Dan 1:6, Dan 1:7

his uncle’ s : Est 2:15; Jer 32:7-12

fair and beautiful : Heb. fair of form and good of countenance, Est 1:11

took : Gen 48:5; 2Co 6:18; 1Jo 3:1

TSK: Est 2:8

Hegai : One of Dr. Kennicott’ s manuscripts, instead of Hegai has Hege, as in Est 2:3.

TSK: Est 2:9

she obtained : Gen 39:21; 1Ki 8:50; Ezr 7:6; Neh 2:8; Psa 106:46; Pro 16:7; Dan 1:9; Act 7:10

her her things : Est 2:3, Est 2:12

such things : Heb. her portions

preferred her : Heb. changed her.

TSK: Est 2:10

had not showed : Est 3:8, Est 4:13, Est 4:14, Est 7:4; Mat 10:16

for Mordecai : Est 2:7, Est 2:20; Eph 6:1

TSK: Est 2:11

Mordecai : The apartments of the women are accounted so inviolable, that it is even a crime to enquire what passes within their walls. A man, says Chardin, may walk a hundred days, one after the other, by the house where the women are, and yet know no more what is done there than at the farther end of Tartary. This sufficiently explains the conduct of Mordecai.

walked : Est 2:13, Est 2:14

how Esther did : Heb. the peace of Esther, Gen 37:14; 1Sa 17:18; Act 15:36

TSK: Est 2:12

am 3546, bc 458

to go in : 1Th 4:4, 1Th 4:5

six months : Pro 7:17; Son 3:6; Isa 57:9; Luk 7:37, Luk 7:38

TSK: Est 2:14

delighted : Est 4:11; Gen 34:19; Deu 21:14; Isa 62:4, Isa 62:5

she were called : Isa 43:1, Isa 45:4

TSK: Est 2:15

who had taken : Est 2:7

Esther : Son 6:9, Son 8:10; Act 7:10

TSK: Est 2:16

the tenth month : Est 8:9

the seventh : Est 2:1, Est 2:3; Ezr 7:8

TSK: Est 2:17

favour : or, kindness

in his sight : Heb. before him

so that he set : Est 4:14; 1Sa 2:8; Psa 75:6, Psa 75:7, Psa 113:7, Psa 113:8; Eze 17:24; Luk 1:48-52; Bishop Patrick observes, that those who suggest that Esther committed a great sin to come at the dignity of queen of Persia, do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was to Abraham.

TSK: Est 2:18

am 3547, bc 457

made a great : Est 1:3-5; Gen 29:22; Jdg 14:10-17; Son 3:11, Son 5:1; Mat 22:2; Luk 14:8; Rev 19:9

he made : We learn from Herodotus and Atheneus, that the Persian monarchs were accustomed to give their wives distinct cities and provinces for the purpose of supplying them with different articles of dresscaps1 . ocaps0 ne was assigned for ornamenting the head and neck; another provided robes, zones, etc.; and the city of Anthilla was given to a Persian queen, we read, to supply her with shoes and sandals. It is probable, therefore, that, at the desire of Esther, Ahasuerus relieved those cities and provinces that had before paid it, from this expense.

release : Heb. rest

gave gifts : Est 9:22; 1Sa 25:8; Neh 8:11; Rev 11:10

TSK: Est 2:19

the virgins : Est 2:3, Est 2:4

sat in the king’ s gate : Est 2:21, Est 3:2, Est 3:3, Est 5:13

TSK: Est 2:20

had not yet showed : Est 2:10

for Esther : Eph 6:1-3

TSK: Est 2:21

Bigthan : Est 6:2, Bigthana

door : Heb. threshold

and sought : 2Sa 4:5, 2Sa 4:6, 2Sa 16:11; 1Ki 15:25-27, 1Ki 16:9; 2Ki 9:22-24, 2Ki 12:20, 2Ki 21:23; Psa 144:10

TSK: Est 2:22

the thing : Ecc 10:20; Act 23:12-22

and Esther certified : Est 6:1, Est 6:2; Rom 11:33

Mordecai’ s name : Phi 2:4

TSK: Est 2:23

hanged : Est 5:14, Est 7:10; Gen 40:19, Gen 40:22; Deu 21:22, Deu 21:23; Jos 8:29

the book : Est 6:1, Est 6:2; Mal 3:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 2:1

These events must belong to the time between the great assembly held at Susa in Xerxes’ third year (483 B.C.), and the departure of the monarch on his expedition against Greece in his fifth year, 481 B.C.

Barnes: Est 2:3

The house of the women - i. e. the "gynaeceon,"or "haram"- always an essential part of an Oriental palace (Compare 1Ki 7:8). In the Persian palaces it was very extensive, since the monarchs maintained, besides their legitimate wives, as many as 300 or 400 concubines (compare Est 2:14).

Barnes: Est 2:5

Mordecai, the eunuch Est 2:7, Est 2:11, has been conjectured to be the same as Matacas, who, according to Ctesias, was the most powerful of the eunuchs during the latter portion of the reign of Xerxes. Mordecai’ s line of descent is traced from a certain Kish, carried off by Nebuchadnezzar in 598 B.C. - the year of Jeconiah’ s captivity - who was his great-grandfather. The four generations, Kish, Shimei, Jair, Mordecai, correspond to the known generations in other cases, for example:

High priests	kings of Persia	Royal stock of Judah
Seraiah	Cambyses	Jeconiah
Jozadak	Cyrus	Salathiel
Jeshua	Darius	Zerubbabel
Joiakim	Xerxes	Hananiah

The age of Mordecai at the accession of Xerxes may probably have been about 30 or 40; that of Esther, his first cousin, about 20.

Barnes: Est 2:7

Hadassah, הדסה hădassâh from הדס hădas ("myrtle") would seem to have been the Hebrew, and Esther the Persian, name of the damsel. Esther is thought to be connected through the Zend with ἀστήρ astēr , "star."But there is not at present any positive evidence of the existence in Old Persian of a kindred word.

Barnes: Est 2:10

The Persians had no special contempt for the Jews; but, of course, they despised more or less all the subject races. Esther, with her Aryan name, may have passed for a native Persian.

Barnes: Est 2:11

Mordecai occupied, apparently, a humble place in the royal household. He was probably one of the porters or doorkeepers at the main entrance to the palace Est 2:21.

Barnes: Est 2:14

The second house of the women - i. e. Esther returned to the "house of the women,"but not to the same part of it. She became an inmate of the "second house,"or "house of the concubines,"under the superintendence of a distinct officer, Shaashgaz.

Barnes: Est 2:15

She required nothing - The other virgins perhaps loaded themselves with precious ornaments of various kinds, necklaces, bracelets, earrings, anklets, and the like. Esther let Hegai dress her as he would.

Barnes: Est 2:16

Tebeth (compare the corresponding Egyptian month, "Tobi"or "Tubi"), corresponded nearly to our January.

In the seventh year of his reign - In December, 479 B.C., or January, 478 B.C. Xerxes quitted Sardis for Susa in, or soon after, September, 479 B.C. It has been regarded as a "difficulty"that Vashti’ s place, declared vacant in 483 B.C., was not supplied until the end of 479 B.C., four years afterward. But since two years out of the four had been occupied by the Grecian expedition, the objection cannot be considered very weighty.

Barnes: Est 2:18

A release - Either remission of taxation, or of military service, or of both.

Barnes: Est 2:19

When the virgins ... - Rather, "when virgins"etc. The words begin a new paragraph. There was a second collection of virgins (after that of Est 2:8), and it was at the time of this second collection that Mordecai had the good fortune to save the king’ s life.

Barnes: Est 2:21

Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes was ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, a chamberlain and eunuch.

Barnes: Est 2:23

Both hanged on a tree - i. e. "crucified"or "impaled"the ordinary punishment of rebels and traitors in Persia.

The book of the chronicles - Ctesias drew his Persian history from them, and they are often glanced at by Herodotus.

Poole: Est 2:1

He remembered Vashti with grief and shame that in his wine and rage he had so severely punished, and so irrevocably rejected, so beautiful and desirable a person, and that for so small a provocation, to which she was easily led by the modesty of her sex, and by the laws and customs of Persia.

Poole: Est 2:2

The king’ s servants for their own interests, were obliged to quiet the king’ s mind, and procure him another amiable consort.

Poole: Est 2:3

Keeper of the women either,

1. Of the virgins, who are oft called women , as here, Est 2:11,12 , and elsewhere. So it is a synecdoche. Or,

2. Of all the women, both virgins and concubines; only the virgins he himself took care of, as requiring more care and caution, and the concubines he committed to Shaashgaz, Est 2:14 , his deputy.

For purification i.e. to cleanse them from all impurities and indecencies, to anoint, and perfume, and adorn, and every way prepare them for the king’ s presence and service; for the legal purifications of the Jews he never regarded.

Poole: Est 2:6

Who had been carried away: this may be referred either,

1. To Kish, Mordecai’ s grandfather last mentioned; or,

2. To Mordecai, who was then carried away, either,

1. In the loins of his parents, in which sense Levi is said to be tithed in Abraham , Heb 7 ; and as those persons named Ezr 2 are said to have been carried away by Nebuchadnezzar, Ezr 2:1 , which is not true of the most of them in their own persons, but only as in their fathers’ loins. Or,

2. In his own person; and then indeed he was a man of more than ordinary years. But of that See Poole "Est 1:1" .

Poole: Est 2:7

That is, Esther; Hadassah was her Hebrew name before her marriage, and she was called Esther by the king after it.

Poole: Est 2:8

Esther was brought or taken , and that by force, as that word oft signifies. So great was the power and tyranny of the Persian kings, that they could and did take what persons they liked to their own use.

Poole: Est 2:9

The maiden pleased him partly because she was very beautiful, and therefore he supposed she would be very acceptable to the king, which would be his advantage; and partly by the Divine Power, which moveth the hearts of men which way he pleaseth.

Poole: Est 2:10

Lest the knowledge hereof should either make her contemptible or odious, or bring some inconvenience to the whole nation, as things might happen. But there was also a hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.

Poole: Est 2:12

According to the manner of the women who were kept so long, partly, for their better purification, as it here follows; partly, out of state, as that which became so great a king; and partly, that being so long in safe custody, the king might be sure that the child begotten upon any of them was his own.

With oil of myrrh which is useful both for making the skin exactly clean, and smooth, and solid, and for giving strength and rigour to the body.

With sweet odours which was the more necessary, because the bodies of men and women in those hot countries did of themselves yield very ill scents, if not corrected and qualified by art.

Poole: Est 2:13

Then thus thus purified and prepared; and thus as it follows.

Whatsoever she desired for ornament, or by way of attendance.

Poole: Est 2:14

Darius Nothus is reckoned to have had three hundred and sixty concubines

Poole: Est 2:15

She required nothing to show that she was not desirous to please the king, and that she was brought to the king without and against her own inclination and choice.

Esther obtained favour in the sight of all them that looked upon her i.e. was admired by them for her beauty.

Poole: Est 2:16

Into his house royal and into his bed, as is implied; to which it is not strange if she, though a virtuous person, did in those circumstances yield, considering the infirmity of human nature, and of that sex, and the state of those times, when plurality of wives was permitted, and concubines were owned as wives; and these virgins were by this action made his wives or concubines. Besides, it is not known to us whether Mordecai and Esther had not direction or a dispensation from God in this matter; it being certain that God can dispense with his own positive laws.

Poole: Est 2:18

He made a release to the provinces i.e. he took off a good part of those heavy taxes which the Persian kings laid upon their people.

Poole: Est 2:19

The second time either,

1. When Esther, with others, were brought to the king’ s house, as it was decreed above, Est 2:2,3 , which is called the second time , because they had taken this course once before, when Vashti was chosen queen. But there is no mention of any such former use; and by the manner of proposing it seems to have been a new project. Or,

2. Since Esther was declared queen; for though that point was determined, the king’ s lust was not yet satisfied; and therefore being pleased with the former experiment, he desired another collection of virgins, whom he might make his concubines. And this seems best to agree with the following words. For it is not probable that Mordecai sat at the king’ s gate till Esther was queen; for till then he only walked before the court of the women’ s house, as is expressed, Est 2:11 .

Mordecai sat in the king’ s gate either,

1. Voluntarily, to learn the progress of affairs. Or rather,

2. By office, as one of the king’ s guard or ministers; being advanced to this place by Esther’ s favour, though without any discovery of her relation to him.

Poole: Est 2:21

Which kept the door either,

1. Of the king’ s chamber. Or,

2. Of his court; and so they sat in the gate, as Mordecai did, who by that means contracting some familiar acquaintance with them, might make some discovery of their minds and design.

Sought to lay hand i.e. violent hand; to kill him, as this phrase is used, Est 3:6 , and elsewhere.

Poole: Est 2:23

This may be referred, either,

1. To the writing, to note that this was written in the king’ s presence by scribes, who were continually present with the king to write all remarkable passages happening in the court from time to time. Or,

2. To the book, which was laid up before the king, that he might more easily and frequently peruse it for his own delight or direction.

Haydock: Est 2:1

Bagathan, or Bagatha and Thara, chap. xii. 1. One of the chief counsellors was called Bagatha. (Haydock) ---

But these two were porters, (Calmet) or guards, of the king, (Septuagint; Grotius) or of the treasury. (Vatable) ---

Some Greek copies and the Chaldean insinuate that they were displeased at the advancement of Mardochai. The latter supposes that they meant also to poison Esther. (Calmet) ---

It appears that they wished to make Aman king, (Menochius) and the detection was always resented by him, chap. xii. 6. (Calmet)

Haydock: Est 2:1

Suffered. He began to repent. The Persians used to deliberate when warm with wine: but their decrees were not ratified till they had examined them again the next day. (Herodotus i. 133.) ---

This was not the case here; the king divorced his wife without any delay. (Calmet) ---

Septuagint intimate that he presently lost thoughts of her. "He no longer remembered Vasthi with any affection, reflecting what she had said, and how he had condemned her." (Haydock) ---

But the Alexandrian copy agrees with the Hebrew. (Calmet)

Haydock: Est 2:2

Beautiful. Thus Abisag was brought to David, 3 Kings i. 2. The Turkish emperors select women from all their dominion, without distinction of noble or ignoble; as all are their slaves.

Haydock: Est 2:3

House. Distinct from the palace, ver. 14. ---

Women's. Hebrew, "things for rubbing, (Calmet) or purification;" (Haydock) such as perfumes, but not clothes.

Haydock: Est 2:4

Commanded. Hebrew, "did so."

Haydock: Est 2:5

Jew. He was of the tribe of Benjamin. But all went by this name, after the captivity. Mardochai had probably returned from Jerusalem, seeing things were unfinished there, 1 Esdras ii. 2. (Calmet) ---

Semei, who cursed David. (Chaldean) ---

Cis. The head of the royal family of Saul; whence authors have concluded that he and Esther were of royal blood, (Calmet) and descendants of Miphiboseth. (Tirinus)

Haydock: Est 2:6

Who. This may refer to Cis, the great-grandfather of Mardochai, if we postpone this history till the latter end of the Persian monarchy. (Du Hamel) ---

But it more naturally applies to Mardochai himself, who (chap. xi. 4.; Tirinus) was led captive 80 years before, being then perhaps 10 years old, so that he would now be only 90; an age when many are fit for great things. (Calmet) (Cicero, de Senect.) ---

He might even have been an infant when taken, and of course would not be much above 80 when he came into such favour. (Haydock)

Haydock: Est 2:7

Brothers. Josephus, ([Antiquities?] xi. 6.) the old Latin version of the Syriac, Abenezra, &c., suppose that Mardochai was uncle to Esther. But the Hebrew, Syriac, Greek, and Chaldean assert that he was only her cousin. Septuagint, "daughter of Aminadab, (or rather Abihail, ver. 15.) his father's brother, and her name was Esther; and after her parents were dead, he educated her for a wife;" Greek: eis gunaika, as some Rabbins also maintain, believing she was an heiress. Yet other Greek copies, Hebrew, &c., read, "he educated her as a daughter, Greek: thugatera: for the damsel was very beautiful." He had probably adopted her. (Calmet) ---

Edissa. Hebrew hadassa, (Haydock) or hadassah, signified "of myrtle." (Menochius) ---

Esther, "a sheep." (Calmet)

Haydock: Est 2:9

And he, Egeus, commanded the under eunuch. (Tirinus) ---

Hebrew, "he quickly gave her her things for purifications, (ver. 3.) and her portions, with seven maids, suitable for her, out of the king's house; and he charged her and her maids to dwell in the best of the women's house," (Haydock) where things were the most commodious. (Calmet)

Haydock: Est 2:10

Would. Hebrew, "had not declared." He was not influenced to treat her thus on account of her royal extraction. (Haydock) ---

In effect, the Jews were despised. (Calmet)

Haydock: Est 2:11

Court. He was one of the life-guards, chap. xi. 3. (Tirinus) ---

This situation enabled him to disclose a conspiracy, (ver. 23., and chap. xii. 5.) as he often went to enquire after the health of Esther. (Calmet)

Haydock: Est 2:12

Turn. This was rigidly observed, in that country, where polygamy prevailed, Genesis xxx. 16. (Herodotus iii. 69.) ---

The wives were "shut up in separate apartments," (Just. i. 9.) in the remotest parts of the palace. (Calmet) ---

Twelfth. A full year elapsed before they could be admitted. ---

A sweet. Protestants, " other things for the purifying of the women." (Haydock) ---

It would be difficult to form an adequate idea of the luxury of the Persians, if the Scripture had not informed us. The kings were not satisfied with one wife. Assuerus had 400; (Josephus) and Darius Codomannus carried 360 with him, in his expeditions. (Curtius iii.) ---

Parmenio took an incredible number of his concubines, at Damascus. (Atheneus xiii. 9.) ---

They were not all treated alike, but all were very sumptuously adorned. Cities were allotted to furnish one with sandals, another with girdles, &c. (Cicero in Verrem. v.) (Calmet)

Haydock: Est 2:15

Abihail. Septuagint, "Aminadab, brother of Mardochai's father." (Haydock) (Ver. 7.)

Haydock: Est 2:16

Tenth. Septuagint and old Vulgate, "twelfth month, which is Adar." Tebeth corresponds with December and January. (Calmet) ---

Notwithstanding all exertions, Esther had been near four years in preparing; (Tirinus; chap. i. 3.; Calmet) unless some years had elapsed before she was brought, ver. 12. (Haydock) ---

She was guilty of no sin in becoming an inferior wife of the king. (Menochius) (Tirinus)

Haydock: Est 2:17

Crown. Literally, "diadem," (Haydock) which was a bandage "of purple, striped with white," by which the queen was distinguished from the other wives. (Calmet) ---

The king wore "a four-square cidaris," with a similar ornament. (Alex. Genial. i. 27.) ---

Only one queen was chosen from all the wives, and she was "adored" by the rest. (Dion. Athen. iii. l.) ---

Though God had forbidden marriages with infidels, (Calmet) at least with those of Chanaan, (Haydock) a dispensation might be granted, (Exodus xxxiv.; Tirinus; 2 Kings iii.; Worthington) for a greater good. Esther was not puffed up with her exaltation, and refrained from all forbidden meats, chap. xiv. 15. (Calmet) ---

If she be the Artystona of Herotous, (vii. 69.; Haydock) as it is most probable, (Tirinus) her two sons, Arsames and Gobryas, had a command in the famous expedition of Xerxes. (Usher, the year of the world 3524.) (Calmet)

Haydock: Est 2:18

Servants. Septuagint add, "seven days, and he magnified the nuptials of Esther." (Haydock) ---

Rest, from labour. (Calmet) ---

Septuagint, "remission to all his subjects," of tribute, as was sometimes done. (Herodotus iii. 66.) (Tirinus) (Calmet) ---

Gifts, on Esther. (Chaldean) (Malvenda)

Haydock: Est 2:19

And. Septuagint, "But Mardochai," &c. (Haydock) ---

They say nothing of the gifts, ver. 18. ---

Second. The same process had been observed before, when Vasthi was chosen. (Calmet) ---

Mardochai was perhaps then one of the king's guards. (Haydock) (Ver. 11.) (Tirinus) ---

This second inquiry is here specified, to introduce the following account. (Menochius)

Haydock: Est 2:20

Commandment. No one interrogated her, as she had been educated as Susa, and was taken for a Persian lady, ver. 10. (Menochius)

Haydock: Est 2:22

Notice of it, from Barnabaz, a Jew in the service of one of them. (Josephus, [Antiquities?] xi. 6.) ---

He might also hear some suspicious words. (R. Calom.) (Worthington)

Haydock: Est 2:23

King. Such histories were preserved with great care, 1 Esdras vi. 1. (Calmet) ---

Septuagint, "the king ordered a memorial to it to be kept in the royal library, for the praise of Mardochai's good will." (Haydock) ---

The latter also wrote an account, chap. xii. 4.

Gill: Est 2:1

After these things, when the wrath of King Ahasuerus was appeased,.... Which went off with his wine, and so was quickly after, a few days at most, unless this can be understood as after the expedition of Xerxes into Greece, from whence he returned to Shushan, in the seventh year of his reign; and if he is the Ahasuerus here meant, he married Esther that year, Est 2:16 and it seems certain, that after his expedition he gave himself up to his amours, and in his way to Sardis he fell in love with his brother's wife, and then with his daughter ^b:

he remembered Vashti; her beauty, and was grieved, as Jarchi observes, that she was removed from him; and so Josephus says ^c, that he passionately loved her, and could not bear parting with her, and therefore was grieved that he had brought himself into such difficulties: the Targumists carry it further, and say that he was wroth with those that advised him to it, and ordered them to be put to death, and that they were:

and what she had done; that it was a trivial thing, and not deserving of such a sentence as he had passed upon her; that it was not done from contempt of him, but from modesty, and a strict regard to the laws of the Persians:

and what was decreed against her; that she should come no more before him, but be divorced from him; the thought of which gave him great pain and uneasiness.

Gill: Est 2:2

Then said the king's servants that ministered unto him,.... Fearing that, if Vashti should be restored, vengeance would be taken on them; or however to remove the grief and melancholy of the king, they gave the following advice:

let there be fair young virgins sought for the king; that he might enjoy them, and choose one of them, the most agreeable to him, and put her in the room of Vashti.

Gill: Est 2:3

And let the king appoint officers in all the provinces of his kingdom,.... Who best knew where beautiful virgins might be found in their respective provinces, in which they dwelt:

that they may gather together all the fair young virgins unto Shushan the palace; the metropolis of the kingdom, where was the royal palace:

to the house of the women, unto the custody of Hege the king's chamberlain, the keeper of the women; in which house it seems were two apartments, one for the virgins before they were introduced to the king, the other for them when they were become his concubines, which had a keeper also; but this Hege seems to have been over the whole house, Est 2:14. It was not only usual with the eastern people, as with the Turks now, for great personages to have keepers of their wives and concubines, but with the Romans also ^d:

and let their things for purification be given them; such as oil of myrrh, spices, &c. to remove all impurity and ill scent from them, and make them look smooth and beautiful.

Gill: Est 2:4

And let the maiden which pleaseth the king be queen instead of Vashti,.... Have the royal estate, that was taken from Vashti, given to her, the crown royal set on her head, &c.

and the thing pleased the king, and he did so; appointed officers in all his provinces to seek out the most beautiful virgins, and bring them to his palace; so with the Chinese now, the king never marries with any of his kindred, though ever so remote; but there is sought throughout his kingdom a damsel of twelve or fourteen years, of perfect beauty, good natural parts, and well inclined to virtue; whence, for the most part, the queen is the daughter of some artisan; and in their history ^e, mention is made of one that was the daughter of a mason.

Gill: Est 2:5

Now in Shushan the palace was a certain Jew,.... Not one of the tribe of Judah, for he was afterwards called a Benjaminite; but was so called, because he was of the kingdom of Judah, which consisted of both tribes. Jarchi says, all that were carried captive with the kings of Judah were called Jews among the nations, though of another tribe:

whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who was among those that came with Zerubbabel from Babylon to Jerusalem, and returned to Persia again, Ezr 2:2, though some think this was another Mordecai; See Gill on Ezr 2:2, who descended not from Kish, the father of Saul, but a later and more obscure person.

Gill: Est 2:6

Who had been carried away from Jerusalem,.... Which, according to some ^f, is to be connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise Mordecai must be now a very old man, and Esther his first cousin, they being brothers' children, must be at an age, one would think, not to be reckoned among young virgins, and not be so amiable as she is represented; and indeed, according to the former Targum, she was seventy five years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai, if he was carried captive, as follows:

with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away; which was eleven years before the destruction of Jerusalem, for so long Zedekiah reigned after that captivity of Jeconiah: hence Sir John Marsham ^g makes this affair of Esther to be within the time of the Babylonish captivity, and places Ahasuerus her husband between Darius the Mede and Cyrus, contrary to history and Scripture, see Dan 6:28.

Gill: Est 2:7

And he brought up Hadassah (that is Esther) his uncle's daughter,.... Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and good men among them, are sometimes compared, Zec 1:8. Her Persian name was Esther, which some derive from "satar", to hide, because hidden in the house of Mordecai, so the former Targum, and by his advice concealed her kindred: or rather she was so called by Ahasuerus, when married to him, this word signifying in the Persian language a "star" ^h and so the latter Targum says she was called by the name of the star of Venus, which in Greek is αστηρ; though it is said ⁱ, that the myrtle, which is called "hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud ^k signifies a myrtle; and, according to Hillerus ^l, "esther" signifies the black myrtle, which is reckoned the most excellent; and so "amestris", according to him, signifies the sole myrtle, the incomparable one. Xerxes had a wife, whose name was Amestris, which Scaliger thinks is as if it was הם אסתר, and the same with Esther; but to this are objected, that her father's name was Otanes, and her cruelty in the mutilation of the wife of Masistis, her husband's brother, and burning alive fourteen children of the best families of the Persians, as a sacrifice to the infernal gods; and besides, Xerxes had a son by her marriageable, in the seventh year of this reign ^m, the year of Ahasuerus, in which he married Esther: but it is observed by some, that these things are confounded with the destruction of Haman's family, or told by the Persians to obliterate the memory of Esther, from whom they passed to the Greek historians:

for she had neither father nor mother; according to the former Targum, her father died and left her mother with child of her, and her mother died as soon as she was delivered of her:

and the maid was fair and beautiful; which was both the reason why she was taken and brought into the king's house, and why Mordecai took so much care of her:

whom Mordecai, when her father and mother were dead, took for his own daughter; loved her, and brought her up as if she had been his daughter, and called her so, as the Targum. The Rabbins, as Jarchi and Aben Ezra observe, say, he took her in order to make her his wife; and so the Septuagint render it; though perhaps no more may be intended by that version than that he brought her up to woman's estate. Josephus ⁿ calls him her uncle; and so the Vulgate Latin version, his brother's daughter; but both are mistaken.

Gill: Est 2:8

So it came to pass, when the king's commandment and decree was heard,.... In the several provinces of his kingdom:

and when many maidens were gathered unto Shushan the palace, to the custody of Hegai; Josephus ^o says, there were gathered to the number of four hundred:

that Esther was brought also unto the king's house, to the custody of Hegai, the keeper of the women: by force, as Aben Ezra and the former Targum, and so the word is sometimes used.

Gill: Est 2:9

And the maiden pleased him,.... Not the king, into whose presence she was not yet introduced, but the chamberlain; her beauty and her behaviour recommended her to him, and he concluded within himself that she was the person that of all would be acceptable to the king:

and she obtained kindness of him: had favours shown others had not:

and he speedily gave her things for purification; as oil, spices, &c. that she might be the sooner fitted to be had into the king's presence:

with such things as belonged to her; food and drink from the king's table; the Targum interprets it gifts, as chains and royal apparel:

and seven maidens, which were given her, out of the king's house; to wait upon her the seven days of the week, as the same Targum:

and he preferred her and her maids unto the best place of the house of the women; removed her and them to it, which was the most splendid, had large, airy, and pleasant rooms.

Gill: Est 2:10

Esther had not showed her people nor her kindred,.... What nation or family she was of; it not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she was taken to be a Persian:

for Mordecai had charged her that she should not show it; lest she should be despised and ill treated on that account; fearing, if the king knew it, he would not marry her, as Aben Ezra; or rather, as the same writer thinks, that she might keep the law of God privately, observe the sabbath, &c.

Gill: Est 2:11

And Mordecai walked every day before the court of the women's house,.... Being one of the court, and in an high post, as Aben Ezra thinks, he might walk there without being examined, and called to an account for it:

to know how Esther did; to inquire of her health and prosperity, or peace, the word here used signifies, even all sorts of it:

and what should become of her; or was done to her, whether she was well used, or as yet introduced to the king, how it fared with her, and what befell her.

Gill: Est 2:12

Now when every maid's turn was come to go in to King Ahasuerus, after that she had been twelve months, according to the manner of women,.... That were prepared in the house of the women to be presented to the king for his liking; for it seems that these virgins came in turns to him, according to the time they had been in the house; as did the wives of the kings of Persia, as Herodotus relates ^p:

for so were the days of their purifications accomplished; that is, in the space of twelve months, which were thus divided: to wit:

six months with oil of myrrh; which Ben Melech interprets of musk:

and six month's with sweet odours; the former was used to make the skin smooth and soft, and these to remove all ill scents through sweat, or any other cause:

and with other things for the purifying of women: by bathing, rubbing, &c. and such a space of time was observed not only for the thorough purification of them, but partly was of state and grandeur, and partly that it might be a clear case they were not with child by another, before they came to the king.

Gill: Est 2:13

Then thus came every virgin unto the king,.... When her twelve months were up, and she was purified in the manner before observed:

whatsoever she desired was given her to go with her out of the house of the women unto the king's house; whatever she commanded the chamberlain was obliged to furnish her with, or grant it to her, whether for ornament, as jewels, rich apparel, &c. or for attendance; whatever prince or peer she required to accompany her to the king, was to be obtained for her, as the Targum: and everything for mirth, all kinds of songs, or instruments of music, as Jarchi.

Gill: Est 2:14

In the evening she went, and on the morrow she returned into the second house of the women,.... Or the other apartment of the house of the women, where were kept those the king had made his concubines or secondary wives. Aben Ezra interprets it the second time, and so the Targum by "again":

to the custody of Shaashgaz the king's chamberlain, which kept the concubines; of which the kings of Persia had a great number; Darius, whom Alexander conquered, had three hundred and sixty ^q:

she came in unto the king no more, except the king delighted in her, and that she was called by name; but remained shut up in the house, and might not lie with, nor be married to, another man.

Gill: Est 2:15

Now when the turn of Esther the daughter of Abihail,.... For this was her father's name, and not Aminadab, as the Septuagint version:

the uncle of Mordecai, who had taken her for his daughter; which makes it quite clear that Mordecai was not Esther's uncle, as Josephus, but her own cousin: now when her turn

was come to go in unto the king; which the virgins under purification took by turns, Est 2:14,

she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed; what he ordered her to have, or to do, she submitted to, being in his hands, and so obeyed his orders; but more she asked not, either for ornament or attendance, being not at all solicitous whether the king liked her or not; for it was not of choice, but by constraint, she went unto him; nor needed she anything to recommend her, her virtue, modesty, and beauty, were sufficient:

and Esther obtained favour of all them that looked upon her: when she came to court, the eyes of all were attracted to her; all admired her beauty, her innocent and modest look, and her graceful mien and deportment.

Gill: Est 2:16

So Esther was taken unto King Ahasuerus, into his house royal,.... Did not return on the morrow to the house of the women, as those who only became the king's concubines did, Est 2:14, but she was taken to be his wife, and designed for his queen, and so was retained in his palace, and placed in an apartment suitable to the dignity she was about to be advanced unto:

and this was done in the tenth month, which is the month Tebeth; and answers to part of December and part of January; not the twelfth month Adar, as the Septuagint version, and so Josephus ^q, contrary to the original text: either that law had not obtained among the Persians, or the king thought himself not bound by it, which forbid marriage at any other time than the beginning of the vernal equinox ^r:

in the seventh year of his reign; and the divorce of Vashti being in the third year of his reign, it was four years before Esther was taken by him; who, if Xerxes, it may be accounted for by his preparation for, and engagement in, a war with Greece, which took him up all this time; and from whence he returned in the seventh year of his reign, at the beginning of it, and married Esther at the close of it, see Est 2:1 as may be suggested.

Gill: Est 2:17

And the king loved Esther above all the women,.... The virgins he made his concubines, as next explained; though Jarchi interprets it of married women, for such he supposes were gathered and brought to him, as well as virgins:

and she obtained grace and favour in his sight more than all the virgins; who had been purified, and in their turns brought to him:

so that he set the royal crown upon her head, and made her queen instead of Vashti; declared her queen, and gave her all the ensigns of royalty: so it was usual with the eastern kings to put a crown or diadem on the heads of their wives at the time of marriage, and declare them queens ^s.

Gill: Est 2:18

Then the king made a great feast unto all his princes and servants, even Esther's feast,.... A feast to all his nobles, courtiers, and ministers of state, on account of his marriage with Esther; which, according to the Greek version, was held seven days; but, according to Josephus, it lasted a whole month ^t:

and he made a release to the provinces; of taxes and tribute due to him, as was the custom of the kings of Persia when they came to the throne, as Herodotus ^u relates; so Smerdis the magus, that mounted the throne after Cambyses, pretending to be his brother, released them for three years to come ^w; and Grotius says kings used to do it at their marriage, but gives no instance of it:

and gave gifts: according to the latter Targum, to the provinces, all of them, that he might be sure that the people of Esther shared his favours, who were as yet unknown; but rather these gifts were given to his nobles, or it may be to Esther; so the former Targum,"he gave to her a gift and portion:"

according to the state of the king; his royal ability and munificence, and suitable to his grandeur; and it was usual with the Persian kings to give to their wives whole cities for one thing or another, as for necklaces, hair laces, shoes, &c. ^x; Socrates ^y speaks of a whole country in Persia called the "Queen's girdle", and another her "Headdress".

Gill: Est 2:19

And when the virgins were gathered together the second time,.... Some think this second collection is that which was made when Esther was taken and brought to the keeper of the women, called the second, in reference to a former collection of them, made when Vashti was taken and made queen; but as there is no proof of any such collection then made, rather the case was this, such was the lust of the king, though he had a queen he loved, and a multitude of concubine's, yet a second collection of virgins was made for his gratification:

then Mordecai sat in the king's gate; or court, being an officer in it, promoted by the interest of Esther, though not as yet known to be a relation of her's: so θυρα in Xenophon ^z is used of the court of the king of Persia, as the Ottoman or Turkish court is now called the "Porte".

Gill: Est 2:20

Esther had not showed her kindred nor her people, as Mordecai had charged her,.... As not before, so neither since she was made queen, see Est 2:10, though, according to the Targums, she was urged to it by the king himself:

for Esther did the commandment of Mordecai, like as when she was brought up with him: which showed great humility in her, notwithstanding her advancement, great respect to him, and a sense of gratitude for the kindness he had shown; and this charge to her was still continued by Mordecai, partly that she might not fall into contempt, and partly to prevent hatred and envy to the Jewish nation, through her promotion; but chiefly so it was ordered in Providence, the proper time being not yet come.

Gill: Est 2:21

In those days, while Mordecai sat in the king's gate,.... Being, as before observed, an officer at court:

two of the king's chamberlains, Bigthan and Teresh, of those that kept the door; of the inner court, as Aben Ezra, of the doors of his bedchamber; perhaps they were the chief of his bodyguards, as the Septuagint version; in later times, such officers were about the chambers of great personages as their guards ^a:

these were wroth, and sought to lay hand on the King Ahasuerus; to poison him, as Jarchi and both the Targums; however, to take away his life by some means or another. Gorionides ^b says their design was, while the king was asleep, to cut off his head, and carry it to the king of Greece; there being at that time great wars between the kingdom of Greece and the kingdom of Persia, which exactly agrees with the times of Xerxes, and with this part of his reign, about the seventh year of it, what was the occasion of this wrath is not said, it is thought to be either the divorce of Vashti, whose creatures they were, or the marriage of Esther, and particularly the promotion of Mordecai, fearing they should be turned out of their places; so the former Targum.

Gill: Est 2:22

And the thing was known to Mordecai,.... But by what means does not appear; the Jewish writers say ^c, these two men were Tarsians, and spoke in the Tarsian language, which they thought Mordecai did not understand; but he, being skilled in languages, overheard them, and understood what they said; but, according to Josephus ^d, it was discovered to him by Barnabazus, a servant of one of the chamberlains; the latter Targum says, it was showed unto him by the Holy Ghost:

who told it unto Esther, and Esther certified the king thereof in Mordecai's name; whose name she mentioned, partly as a voucher of the truth of what she reported, and partly to ingratiate Mordecai to the king, that he might be still yet more promoted in due time.

Gill: Est 2:23

And when inquisition was made of the matter, it was found out,.... That these two men had entered into a conspiracy to take away the king's life; full proof and evidence were given of it:

therefore they were both hanged on a tree; Josephus ^e says they were crucified; but hanging was frequent among the Persians, as Grotius observes, and better agrees with the word here used:

and it was written in the book of the chronicles before the king; in a diary kept by the king's order, in which memorable events were set down, and might be done in the presence of the king, as well as the book lay open before him to read at any time; and this is observed to agree with the manner of Xerxes, who is reported ^f to sit on a throne of gold to behold a sea fight between the Grecians and Persians, and had several scribes by him to take down whatever was done in the fight.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 2:1

¹ tn Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.

² sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.

³ tn Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”

NET Notes: Est 2:2

¹ tn Heb “young women, virgins, good of form.” The same phrase also occurs in v. 3.

NET Notes: Est 2:3

¹ tn Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14.

² tn Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”

NET Notes: Est 2:4

¹ tn Heb “who is good in the eyes of the king.”

² tn Heb “the matter was good in the eyes of the king.” Cf. TEV “The king thought this was good advice.”

NET Notes: Est 2:5

¹ sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text.

NET Notes: Est 2:6

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT).

NET Notes: Est 2:7

¹ tn According to HALOT 64 s.v. II אמן the term אֹמֵן (’omen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (’aman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).

² sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.

³ tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.

⁴ tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (to’ar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”

⁵ tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).

NET Notes: Est 2:8

¹ tn Heb “were heard” (so NASB); NRSV “were (had been NIV) proclaimed.”

² tn Heb “the house of the king.” So also in vv. 9, 13. Cf. NLT “the king’s harem.”

NET Notes: Est 2:9

¹ tn Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”

² tn Heb “being looked at (with favor).”

³ tn Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14.

NET Notes: Est 2:10

¹ tn Cf. v. 20, where the same phrase occurs but with the word order reversed.

² tn Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”

NET Notes: Est 2:11

¹ tn Heb “to know the peace of Esther.”

NET Notes: Est 2:12

¹ tc The LXX does not include the words “that were required for the women.”

tn Heb “to be to her according to the law of the women”; NASB “under the regulations for the women.”

NET Notes: Est 2:14

¹ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

² tc The LXX does not include the words “was pleased with her.”

NET Notes: Est 2:15

¹ tn Heb “who had taken her to him as a daughter”; NRSV “who had adopted her as his own daughter.”

NET Notes: Est 2:16

¹ tc The Greek MSS Codex Alexandrinus (A) and Codex Vaticanus (B) read “twelfth” here.

² tc The Syriac Peshitta reads “fourth” here.

NET Notes: Est 2:17

¹ tn Heb “grace and loyal love.” The expression is probably a hendiadys.

² tc The LXX does not include the words “more than all the other young women.”

³ tn Heb “caused her to rule.”

NET Notes: Est 2:18

¹ tc The LXX does not include the words “and he provided for offerings at the king’s expense.”

NET Notes: Est 2:19

¹ tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.

² sn That Mordecai was sitting at the king’s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king’s life, although the author does not include the particular details of how this information first came to Mordecai’s attention.

NET Notes: Est 2:20

¹ sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.

² tc The LXX adds the words “to fear God.”

NET Notes: Est 2:21

¹ tn This individual is referred to as “Bigthana,” a variant spelling of the name, in Esth 6:2.

² tc The LXX does not include the names “Bigthan and Teresh” here.

³ tn Heb “guarders of the threshold”; NIV “who guarded the doorway.”

⁴ tn Heb “sought to send a hand against”; CEV “decided to kill.”

NET Notes: Est 2:22

¹ sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event.

² tc The LXX simply reads “Esther” and does not include “the queen.”

³ tc The LXX adds here “the things concerning the plot.”

tn Heb “in the name of Mordecai” (so NRSV); NIV “giving credit to Mordecai.”

NET Notes: Est 2:23

¹ tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.

² tn Or “on a pole”; KJV, ASV “on a tree.”

Geneva Bible: Est 2:1

After these things, when the wrath of king Ahasuerus was appeased, he ^{( a )} remembered Vashti, and what she had done, and what was decreed ^{( b )} against her.

^{( a )} That is, he brought the matter again into discussion. ^{( b )} By the seven wise men of his counsel.

Geneva Bible: Est 2:3

And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, ^{( c )} keeper of the women; and let their things ^{( d )} for purification be given [them]:

^{( c )} The abuse of these countries was so great, that they invented many means to serve the lusts of princes and therefore they ordained wicked laws that the king might have whose daughters he would. They had many houses appointed, one for the virgins, another for the concubines and another for the queen.

^{( d )} Read what this purification was in (Est 2:12).

Geneva Bible: Est 2:11

And Mordecai walked ^{( e )} every day before the court of the women's house, to know how Esther did, and what should become of her.

^{( e )} For though she was taken away by a cruel law, yet he did not cease to have a fatherly care for her, and therefore often sought to hear of her.

Geneva Bible: Est 2:13

Then thus came [every] maiden unto the king; whatsoever she desired was ^{( f )} given her to go with her out of the house of the women unto the king's house.

^{( f )} Whatever apparel she asked for, the eunuch was bound to give to her.

Geneva Bible: Est 2:15

Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, ^{( g )} appointed. And Esther obtained favour in the sight of all them that looked upon her.

^{( g )} In which her modesty appeared because she did not seek to dress to command her beauty but sought the eunuch's appointment.

Geneva Bible: Est 2:16

So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which [is] the ^{( h )} month Tebeth, in the seventh year of his reign.

^{( h )} Which contained part of December and part of January.

Geneva Bible: Est 2:18

Then the king made a great feast unto all his princes and his servants, [even] Esther's ^{( i )} feast; and he made a release ^{( k )} to the provinces, and gave gifts, according to the ^{( l )} state of the king.

^{( i )} That is, made for her sake.

^{( k )} He released their tribute.

^{( l )} That is, great and magnificent.

Geneva Bible: Est 2:19

And when the virgins were gathered together the ^{( m )} second time, then Mordecai sat in the king's gate.

^{( m )} That is, at the marriage of Esther, which was the second marriage for the king.

Geneva Bible: Est 2:21

In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay ^{( n )} hand on the king Ahasuerus.

^{( n )} Meaning, to kill him.

Geneva Bible: Est 2:23

And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the ^{( o )} chronicles before the king.

^{( o )} In the chronicles of the Medes and Persians, (Est 10:2).

Commentary -- Verse Range Notes

TSK Synopsis: Est 2:1-23

1 Out of the choice of virgins a queen is to be chosen.

5 Mordecai the nursing father of Esther.

8 Esther preferred before the rest.

12 The manner of purification, and going in to the king.

15 Esther best pleasing the king, is made queen.

21 Mordecai discovering a treason, is recorded in the chronicles.

MHCC: Est 2:1-20

We see to what absurd practices those came, who were destitute of Divine revelation, and what need there was of the gospel of Christ, to purify men from the lusts of the flesh, and to bring them back to the original institution of marriage. Esther was preferred as queen. Those who suggest that Esther committed sin to come at this dignity, do not consider the custom of those times and countries. Every one that the king took was married to him, and was his wife, though of a lower rank. But how low is human nature sunk, when such as these are the leading pursuits and highest worldly happiness of men! Disappointment and vexation must follow; and he most wisely consults his enjoyment, even in this present life, who most exactly obeys the precepts of the Divine law. But let us turn to consider the wise and merciful providence of God, carrying on his deep but holy designs in the midst of all this. And let no change in our condition be a pretext for forgetting our duties to parents, or the friends who have stood in their place.

MHCC: Est 2:21-23

Good subjects must not conceal any bad design they know of against the prince, or the public peace. Mordecai was not rewarded at the time, but a remembrance was written. Thus, with respect to those who serve Christ, though their recompence is not till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget. The servant of God must be faithful to every trust, and watchful for those who employ him. If he appear to be neglected now, he will be remembered hereafter. None of our actions can be forgotten; even our most secret thoughts are written in lasting registers, Rev 20:12.

Matthew Henry: Est 2:1-20

How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luk 1:52) and Hannah before her, 1Sa 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,

I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable - that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Est 2:3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, Est 2:12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (Est 2:14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph 5:12.

II. The overruling providence of God thus brining Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe,

1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer 24:5. (2.) She was an orphan; her father and mother were both dead (Est 2:7), but, when they had forsaken here, then the Lord took her up, Psa 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, Est 2:7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezr 2:2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (Est 2:11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father - did his commandment, Est 2:20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness t Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, Est 2:10. he did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.

2. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, 1Sa 2:8. (1.) The king's chamberlain honoured her (Est 2:9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (Est 2:15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (Est 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (Est 1:3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (Est 2:18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add t the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, Est 2:20. Mordecai say in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.

Matthew Henry: Est 2:21-23

This good service which Mordecai did to the government, in discovering a plot against the life of the king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken towards Haman's design of the Jews' destruction, but several steps are taken towards God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A design was laid against the king by two of his own servants, who sought to lay hands on him, not only to make him a prisoner, but to take away his life, Est 2:21. Probably they resented some affront which they thought he had given them, or some injury which he had done them. Who would be great, to be so much the object of envy? Who would be arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their souls continually in their hands, and often go down slain to the pit, especially those who caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by Esther's means, discovered it to the king, hereby confirming her in and recommending himself to the king's favour. How he came to the knowledge of it does not appear. Whether he overheard their discourse, or whether they offered to draw him in with them, so it was that the thing was known to him. This ought to be a warning against all traitorous and seditious practices: though men presume upon secresy, a bird of the air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king, which ought to be an instruction and example to all that would be found good subjects not to conceal any bad design they know of against the prince or the public peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as they deserved, but not till their treason was, upon search, fully proved against them (Est 2:23), and the whole matter was recorded in the king's journals, with a particular remark that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Thus with respect to those who serve Christ, though their recompence is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb 6:10.

Keil-Delitzsch: Est 2:1-4

When, after these things, the wrath of King Ahashverosh was laid ( שׁך , from שׁכך , to be sunk, spoken of wrath to be laid), he remembered Vashti and what she had done, and what was decreedagainst her ( גּזר , to determine, to decree irrevocably; comp. גּזרה , Dan 4:14); a desire for reunion with her evidently makingitself felt, accompanied perhaps by the thought that she might have beentoo harshly treated. To prevent, then, a return of affection for his rejectedwife ensuing, - a circumstance which might greatly endanger all who hadconcurred in effecting her repudiation, - the servants of the king, i.e., thecourt officials who were about him, said: "Let there be young maidens,virgins fair to look on, sought for the king." בּתוּלות , virgins, isadded to נערות , the latter word signifying merely young womenof marriageable age. Est 2:3. "And let the king appoint ( ויפקד is the continuation of יבקּשׁוּ ) officers in all the provinces of his kingdom, that theymay gather together every virgin who is fair to look on to the citadel ofSusa, to the house of the women, unto the hand of Hega the king's eunuch,the keeper of the women, and let them appoint their things forpurification; and let the maiden which pleaseth the king be queen insteadof Vashti."To the hand of Hega, i.e., to his care and superintendence,under which, as appears from Est 2:12, every maiden received into the houseof the women had to pass a year before she was brought before the king. Hega (called Hegai, Est 2:8 and Est 2:15) was an eunuch, the keeper of the women,i.e., superintendent of the royal harem. ונתון is the infin. abs .,used instead of the verb. fin . to give prominence to the matter: let themappoint. תּמרקום , from מרק , to rub, to polish, signifiespurification and adornment with all kind of precious ointments; comp. Est 2:12. This speech pleased the king, and he acted accordingly.

Keil-Delitzsch: Est 2:5-7

Before relating how this matter was carried into execution, the historianintroduces us to the two persons who play the chief parts in the followingnarrative. Est 2:5. There was (dwelt) in the citadel of Susa a Jew of the nameof Mordochai ( מרדּכי , in more correct editions מרדכי ), the son of Jair, the son of Shimei, the son of Kish, a Benjamite( ימיני אישׁ like 1Sa 9:1). Jair, Shimei, and Kish canhardly mean the father, grandfather, and great-grandfather of Mordochai. On the contrary, if Jair were perhaps his father, Shimei and Kish may havebeen the names of renowned ancestors. Shimei was probably the son ofGera, well known to us from the history of David, 2Sa 16:5. and 1Ki 2:8, 1Ki 2:36., and Kish the father of Saul, 1Ch 8:33; 1Sa 9:1; for ingenealogical series only a few noted names are generally given; comp., e.g.,1Ch 9:19; 1Ch 6:24. Upon the ground of this explanation, Josephus ( Ant . xi. 6) makes Estherof royal descent, viz., of the line of Saul, king of Israel; and the Targumregards Shimei as the Benjamite who cursed David. The name Mordochaioccurs in Ezr 2:2 and Neh 7:7 as that of some other individual amongthose who returned from captivity with Zerubbabel, but can hardly beconnected with the Persian mrdky , little man. Aben Ezra, Lightfoot, andothers, indeed, are of opinion that the Mordochai of the present bookreally came up with Zerubbabel, but subsequently returned to Babylon. Identity of name is not, however, a sufficient proof of identity of person. The chronological statement, Est 2:6 : who had been carried away fromJerusalem with the captives who had been carried away with Jeconiah,king of Judah, etc., offers some difficulty. For from the captivity ofJeconiah in the year 599 to the beginning of the reign of Xerxes (in the year486) is a period of 113 years; hence, if the אשׁר is referred toMordochai, he would, even if carried into captivity as a child by then,have reached the age of from 120 to 130 years, and as Esther was not madequeen till the seventh year of Xerxes (Est 2:16), would have become primeminister of that monarch at about the age of 125. Rambach, indeed, doesnot find this age incredible, though we cannot regard it as probable thatMordochai should have become minister at so advanced an age.

(Note: Baumg. aptly remarks, l.c., p. 125: Etsi concedendum est, non esse contra naturam, si Mordechaeus ad illam aetatem pervenerit, et summa hac constitutus senectute gravissimis negotiis perficiendis par fuerit, tamen est hoc rarissimum et nisi accedit certum testimonium, difficile ad credendum .)

On this account Clericus, Baumgarten, and others refer the relative אשׁר to the last name, Kish, and understand that he was carried awaywith Jeconiah, while his great-grandson Mordochai was born in captivity. In this case Kish and Shimei must be regarded as the great-grandfather andgrandfather of Mordochai. We grant the possibility of this view;nevertheless it is more in accordance with the Hebrew narrative style torefer אשׁר to the chief person of the sentence preceding it, viz.,Mordochai, who also continues to be spoken of in Est 2:7. Hence we preferthis reference, without, however, attributing to Mordochai more than 120years of age. For the relative clause: who had been carried away, need notbe so strictly understood as to assert that Mordochai himself was carriedaway; but the object being to give merely his origin and lineage, and not hishistory, it involves only the notion that he belonged to those Jews whowere carried to Babylon by Nebuchadnezzar with Jeconiah, so that he,though born in captivity, was carried to Babylon in the persons of hisforefathers. This view of the passage corresponds with that formerlypresented by the list of the grandchildren and great-grandchildren of Jacobwho went down with him to Egypt; see the explanation of the passage inquestion.

(Note: Baumgarten also considers this view admissible, rightlyremarking, p. 127: Scriptoribus sacris admodum familiare est singulos homines non per se et sepositos spectare, sed familias et gentes ut corpora quasi individua complecti, ita ut posteri majorum personis quasi contenti et inclusi, majores vero in posteris ipsi subsistere et vivere existimentur. Ex hac ratione Mordechaeus captus esse dici potest, quamvis ipse satis diu post Jechoniae tempora ex iis, qui a Nebucadnezaro abducti sunt, natus fuerit .)

Est 2:7. Mordochai was אמן , keeper, bringer up, i.e., foster-father,to Hadassh ( אמן constructed as a participle with את ). הדסּה means a myrtle ( הדס in the Shemitish), like theGreek name Μυρτία, Μυῤῥίνη . "That is Esther,"the queen known by thename of Esther. The name אסתּר is the Old-Persian stara with א prosthetic, and corresponds with the Greek ἀστήρ , star, inmodern Persian sitareh . She was בּת־דּדו , daughter of his father'sbrother, and adopted by Mordochai after the death of her parents; we aretold, moreover, that she had a fine figure and beautiful countenance. Herfather, whose name, according to Est 2:15, was Abihail, was uncle toMordochai, and hence Esther was his cousin.

Keil-Delitzsch: Est 2:8-9

When, then, the king's commandment and decree was heard, i.e.,proclaimed throughout the kingdom, and many maidens gathered togetherin Susa, Esther also was received into the royal harem, under the keepingof Hegai. The maiden pleased him and won his favour ( חסד נשׂא , to bear away love, i.e., to obtain favour, synonymous with חן נשׂא , Est 2:15 and Est 5:2). וגו ויבהל ,and he hastened to give her her ointments for purification, and the sevenmaidens appointed to her from the king's house. The infinitives להּ לתת are, according to the Aramaean idiom, placed aftertheir objects and dependent on יבהל . On תּמרוּקים , see on Est 2:3. מנות , portions, are here portions of food, as in Est 9:19, Est 9:22,and 1Sa 1:4. The seven maidens ( הנּערות with the article) arethe maids appointed to wait upon a young virgin selected for the king. Theparticiple ראיּות : chosen for a particular purpose-in the Talmudand rabbinical Hebrew ראוּי , dignus, decens, conveniens , - occursonly here. ישׁנּה , he changed her and her maids into the best ofthe house of the women, i.e., he took them out of the ordinary rooms andplaced them in the best apartments, probably in the state-rooms, wherethose who were accustomed to be brought to the king used to dwell.

Keil-Delitzsch: Est 2:10-11

Est 2:10 contains a supplementary remark. This kind and respectfultreatment was shown to Esther, because, in obedience to Mordochai'scommand, she had not shown her people nor her kindred, i.e., her Jewishextraction; for a Jewish maiden would hardly have experienced suchfriendly usage. Est 2:11 also contains an additional notice, prefixed here toenable what follows to be rightly understood, and repeated in anotherconnection Est 2:19, and on several other occasions: Mordochai walked everyday before the court or enclosure of the women's house, to know thewelfare ( שׁלום ) of Esther and what became of her ( בּה יעשׂה , properly, what was done to her). HenceMordochai was in constant communication with Esther. How thiscommunication was effected is not more particularly stated; probably bymeans of the maids appointed to wait on her. Jewish expositors are ofopinion, that Mordochai held high office, and that having consequentlyfree access to the royal palace, he could easily find the means ofcommunicating with his relative.

Keil-Delitzsch: Est 2:12-18

Before relating the appearance of Esther before the king, the narrator moreparticularly describes in Est 2:12-14 the preparations for this event, andhow Esther behaved with respect to them.

Est 2:12-13

"When every maid's turn came (i.e., at every time that anymaid's turn came) to go in to King Ahashverosh, after the time when it hadbeen done to her twelve months according to the law of the women - forthus were the days of their purification accomplished: six months with oilof myrrh, and six months with balsam and ointments of purification forwomen - and the maiden came to the king, all that she desired was given herto go with her out of the women's house unto the king's house." תּור , turn in succession, used only here and Est 2:15. The turn to go in untothe king did not come to any maid until וגו היות מ變‡ץ , at the end of the time when it had been done to her according to thelaw ... This time lasted twelve months after her reception into the house ofthe women; and the law of the women, according to which it was done toher, was, that she should be purified for six months with oil of myrrh, andas long with בּשׂמים , sweet odours and other ointments. בּאה הנּערה וּבזה (Est 2:13) forms the continuationof the antecedent clause commencing with כּהנּיע , or, to speak morecorrectly, of a second antedecent with which the conclusion כּל־אשׁר את is connected. Some expositors understand בּזה , with the lxx,of the time: illo sc. tempore ; others of the condition: hoc modo ornata or ealege (Cler.), and therefore as parallel in meaning with the כּן ofEst 4:16. Either view is admissible and suits the sense, but the latter ismore in harmony with the parallel passage Est 4:16, and thereforepreferable. All that was to be given her, can only relate to ornaments andjewels, which were to be given that each might appear before the kingadorned and dressed after her own taste.

Est 2:14

In the evening she went (to the king), and on the morrow shereturned to the women's house, a second (time) to the hand (under thekeeping of) Shaashgaz, the king's chamberlain, who kept the concubines;she came no more to the king, except the king delighted in her and she werecalled by name, i.e., specially. שׁני instead of שׁנית ,like Neh 3:30.

Est 2:15

When Esther's turn came to go in unto the king, she requirednothing (to take with her, see Est 2:13) but what Hegai the king's chamberlainappointed (hence as not concerned to please the king by specialadornment), and she obtained favour in the sight of all them that lookedupon her, namely, by her modesty and humility. On חן נשׂא , see remarks on Est 2:9.

Est 2:16

She was taken into the king's house ( מלכוּת בּית instead of המּלך בּית , the palace of the kingdom,the royal residence) in the tenth month, i.e., the month Tebeth, in theseventh year of his reign.

Est 2:17

And the king loved Esther above all the women, and sheobtained grace and favour in his sight more than all the virgins; and he setthe royal crown upon her head, and made her queen instead of Vashti. Themeaning evidently is, that the king, immediately after their first meeting,bestowed his affections upon Esther in preference to all the women andmaidens, and chose her queen.

Est 2:18

To celebrate Esther's elevation to the crown, the king made agreat feast, called Esther's feast, to all his princes and servants, and grantedrelease to the provinces. The verbale Hiph . הנחה is translatedin the lxx ἄφεσις , Vulg. requies , and understood either of aremission of taxes or a remission of labour, a holiday. Although the Chald. understands it of a remission of taxes, yet the use of the verb עשׂה rather favours the latter meaning, viz., the appointment of aholiday, on which there would be arresting from labour. Finally, he gavegifts with royal munificence משׂאת like Amo 5:11; Jer 40:5; המּלך כּיד like Est 1:7. - It seems strange that a period offour years should intervene between the repudiation of Vashti in the thirdyear of Ahashverosh and the elevation of Esther in the seventh, an intervalwhose length cannot be adequately accounted for by the statements of thepresent book. Only a few days could have elapsed between the disgrace of Vashti andthe time when the king remembered her; for this took place, we are told,when the king's wrath was appeased. The proposal to collect virgins fromall parts of his kingdom to Susa was then immediately made. Now, if thecarrying out of this proposal took half a year, and the preparation of thevirgins by anointing, etc., lasted a year, Esther, even if her turn to go inunto the king had not come for six months, might have been made queentwo years after the repudiation of Vashti. As she obtained the favour ofHegai immediately upon her reception into the women's house, so that hehastened her purifications (Est 2:9), she would not be brought before the kingamong the last, but would rather be one of the first to go in. The longinterval which elapsed between the repudiation of Vashti and the elevationof Esther, can only be satisfactorily explained by the history of the reignof Xerxes; in fact, by the circumstance that his campaign against Greecetook place during this time.

Keil-Delitzsch: Est 2:19-20

Est 2:19-23 relate the intervention of an incident of great importance in thesubsequent development of the narrative. When virgins were for thesecond time gathered together, two courtiers were incensed with the king,and sought to lay hands upon him. This thing was known to Mordochai,who sat in the gate of the palace and kept up a constant communicationwith Esther even after she became queen, and by him communicated toher, that she might bring it to the knowledge of the king. The matter beinginvestigated and found to have been truly reported, the offenders werepunished, and an entry of the particulars made in the chronicles of thekingdom. The words "when virgins were assembled for the second time,"which serve to define the time when the conspiracy of the two courtierstook place, as is obvious from the circumstance that ההם בּיּמים , Est 2:21, refers to בת בּהקּבץ , Est 2:19, areobscure. The obscurity lies in the fact that no reason for assembling virgins can beperceived, after the choice of Ahashverosh had fallen upon Esther. Thesentence שׁנית בּתוּלות וּבהקּבץ unmistakeably corresponds with נערות וּבהקּבץ of v. 8. This was already rightly perceived by Grotius, who, however,wrongly infers: est ἐπάνοδος ( retrogressio ), referendum enim hoc ad illaquae supra , ii. 2. This is, however, not only incompatible with שׁנית , but also with the circumstance that, according to the correctunderstanding of the sentences in Est 2:21 and Est 2:22, Esther was then alreadyqueen, and Mordochai was sitting in the gate of the king's palace, andthence keeping up communication with her; while as long as Esther was inthe women's house preparing for her interview with the king, under theguardianship of Hegai, he walked day by day before the court of thewomen's house (Est 2:11). Still less admissible is the view of Drusius, received by Bertheau, that thegathering of the virgins for the second time is to be understood from thecircumstance, that after going in to the king, they had to go into the secondhouse of the women, under the stricter guardianship of Shaashgaz (Est 2:14). For, being no longer בּתוּלות , but פּילגשׁים (Est 2:14),their reception into the house of the concubines could not be called asecond gathering together, since as virgins they were formerly in a differenthouse. The only explanation of the שׁנית left us is the view, thateven after the choice of Esther to be queen, a second gathering together ofvirgins actually took place; for this, as C. a Lapide remarks, is what thewords undoubtedly declare. The matter itself was in accordance with theprevailing custom of polygamy, which kings carried to such an extent,that, as C. a Lapide points out, Solomon, e.g., had 700 wives and 300concubines, i.e., secondarias uxores . From וּמרדּכי , Est 2:19,onwards, explanatory circumstantial clauses follow: "The Mordochai satin the king's gate"introduces the parenthetical sentence, "Esther had notyet showed her kindred and her people (comp. Est 2:10), as Mordochai hadcharged her; for Esther did the commandment of Mordochai as when shewas under his care;"i.e., Esther obeyed, after her elevation to be queen, thecommand of Mordochai not to make her Jewish descent known, as she hadformerly done while she was yet his foster-daughter. אמנה ,care, education, is a substantive derived from אמן .

Keil-Delitzsch: Est 2:21-23

The definition of time in Est 2:19 is again take up by the words: in thosedays; then the explanatory clause, Est 2:20, is repeated; and after this we areinformed what it was that had then occurred. In those days Bigthan andTeresh, two of the king's courtiers, who were the threshold-keepers(palace-watchers, lxx ἀρχισωματοφύλακες ), were wroth, and sought tolay hands on King Ahashverosh, i.e., to slay him. Est 2:22. This thing wasknown to Mordochai, and by him communicated to Esther, who told it, inMordochai's name, to the king. Est 2:23. The matter was investigated (sc. bythe king), and found out, sc. as Mordochai had testified. The two criminalswere hanged on a tree, i.e., impaled on a stake, a sort of crucifixion, - seerem. on Est 6:11, - and the circumstance entered in the book of thechronicles, i.e., the chronicles of the kingdom. המּלך לפני , before the king, i.e., in his presence, immediately after sentence hadbeen passed by a court over which the monarch presided.

Constable: Est 2:1-20

B. Esther Elevated 2:1-20

The fact that God placed Esther in a position so she could deliver her people even before they were in danger shows His far-reaching providence at work for His chosen people. This revelation would have been a great encouragement to the Jews of the postexilic period as it has been to all believers since then.

Constable: Est 2:1-4

1. The plan to replace Vashti 2:1-4

Ahasuerus had second thoughts about having deposed Vashti (v. 1), but he evidently concluded that the action he had taken against her needed to stand. The attendants' plan doubtless appealed to the king's ego (vv. 2-4). The writer called these men "attendants" rather than "princes" (1:14). They were evidently not the same individuals who had recommended Vashti's dismissal.

Constable: Est 2:5-11

2. Esther's selection 2:5-11

Evidently it was Kish, Mordecai's great-grandfather, who went into captivity with Jehoiachin (vv. 5-6).³⁸ This means Mordecai and Esther were probably descendants of the leading citizens of Jerusalem who went into exile in 597 B.C., perhaps nobility (cf. 2 Kings 24:12).

Mordecai's name is Persian as is Esther's, and it has connections with the god Marduk.³⁹ Nevertheless it was common for the Jews in captivity to receive and to use pagan names (cf. Dan. 1:7; Ezra 1:8). This does not necessarily indicate that they were apostate Jews (cf. Dan. 1:7). The Marduk tablet, an extra-biblical cuneiform document, may contain a reference to Mordecai.⁴⁰

"Hadasseh" (v. 7) is a Jewish name that means myrtle, a beautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signify peace and thanksgiving, in procession during the feast of Tabernacles.⁴¹ "Esther" is Persian and means "star." It derives from the same root as "Ishtar," the Babylonian goddess of love. Esther cooperated in practices contrary to the Mosaic Law. These included having sex with a man not her husband (Exod. 20:14), marrying a pagan (Deut. 7:1-4), and eating unclean food (Lev. 11:46-47). This sets Esther in contrast to Daniel who purposed not to defile himself (Dan. 1:5, 8). God used her as Israel's deliverer even though she disregarded His will at least partially (cf. Samson). Mordecai encouraged her to cooperate with the king (vv. 10-11).

"The Persian name would enable Esther to keep secret her foreign identity."⁴²

Esther charmed Hegai, who was in charge of the king's women, and he proceeded to grant her favor (v. 9; cf. Dan. 1:9). Her ability to keep information confidential and her obedience to Mordecai (v. 10) mark her as a wise woman (cf. Prov. 13:1, 3).

There are several parallels between the story of Esther and the story of the Exodus. These have led a few scholars to conclude that the writer patterned this story after the story of Moses and the Exodus.⁴³ Similarities include the plot and central theme, the adopted child with the concealed identity, reluctance to appeal to the king at first, the execution of many enemies, the Amalekite foe, and others. Though some similarities do exist, most scholars have not agreed that the writer deliberately constructed the Book of Esther after Exodus 1-12.⁴⁴

Constable: Est 2:12-20

3. The choice of Esther as queen 2:12-20

The king evidently had sexual relations with a different virgin every night whenever he pleased. The harem officials watched these girls closely to make sure they did not have some disease that they would communicate to him. The women in the harem used their time to become as attractive as possible.

"Like the semi-nomadic Arab women of the eastern Sudan in the last century, women like Esther long, long ago fumigated themselves, saturating their hair, skin, and pores with fumes from cosmetic burners."⁴⁵

After their night with the king, these young women resided in a facility with other concubines where they might live for the rest of their lives. The king might call for them again or he might not. Historians have documented Ahasuerus' amorous affairs in Persia, Greece, and elsewhere.⁴⁶

Esther had such natural beauty and charm that she required no special adornments to make her more attractive (v. 15).

"Both Josephus and the Jewish Rabbis exaggerated the beauty of Esther and elaborated on her virtues and piety. The Rabbis held that Esther was one of the four most beautiful women in history along with Sarah, Rahab, and Abigail (Megillah 15a). Josephus maintained that Esther surpassed all women in beauty' in the entire habitable world."⁴⁷

Esther became queen in the winter of 479-478 B.C., four years after Vashti's deposition (v. 16). During that four-year period the Greeks defeated Ahasuerus in battle.

The Hebrew word translated "banquet" (v. 18, hanaha) means "a coming to rest." This could mean that Ahasuerus released his subjects from some tax burdens or from military service or both temporarily.

"Perhaps it is relevant that when the False Smerdis ascended the throne [of Persian in 522 B.C.], he granted his subjects freedom from taxation and military service for a period of three years (Herodotus III, 67)."⁴⁸

Perhaps the reassembling of the virgins (v. 19) was part of a procession the king designed to show off Esther's beauty compared with the other contestants in his beauty contest.⁴⁹

Evidently Mordecai received an appointment to a governmental position as a magistrate or judge because of Esther's influence (v. 19). The "king's gate" was where people settled legal matters in the capital. His position probably enabled Mordecai to overhear the plot to assassinate the king (vv. 21-23).

". . . the impression remains that Esther's Jewishness was more a fact of birth than of religious conviction."⁵⁰

Constable: Est 2:21--3:7

A. Background Considerations 2:21-3:6

At this point in the narrative the writer introduced us to the villain, and we learn the reasons he hated the Jews.

Constable: Est 2:21-23

1. Mordecai's loyalty 2:21-23

We know no details concerning the identities of the assassins or the reasons they hated Ahasuerus. Extra-biblical sources have not yet clarified these matters, though the commentators love to speculate. Mordecai's position in the government is another evidence of God's providential preparation to deliver His people.

"Gallows" (v. 23; cf. 5:14; 7:10) is literally "tree."

"Rather than being hanged by the neck on a modern-type gallows, the men were probably impaled on a stake or post (cf. Ezra 6:11). This was not an unusual method of execution in the Persian Empire. Darius, Xerxes' father, was known to have once impaled 3,000 men."⁵¹

Ahasuerus was careful to record the name, father, and town of anyone who demonstrated particular loyalty to his throne and to reward him quickly and generously.⁵²

"Xerxes is consumed with power yet powerless as sovereign events unfold."⁵³

Guzik: Est 2:1-23

Esther 2 - Esther Is Chosen Queen

A. The gathering together of a harem for King Ahasuerus.

1. (1-4) A search is made for a replacement for Queen Vashti.

After these things, when the wrath of King Ahasuerus subsided, he remembered Vashti, what she had done, and what had been decreed against her. Then the king's servants who attended him said: "Let beautiful young virgins be sought for the king; and let the king appoint officers in all the provinces of his kingdom, that they may gather all the beautiful young virgins to Shushan the citadel, into the women's quarters, under the custody of Hegai the king's eunuch, custodian of the women. And let beauty preparations be given them. Then let the young woman who pleases the king be queen instead of Vashti." This thing pleased the king, and he did so.

a. After these things: This is broader than just the events of the previous chapter. Esther 2:16 indicates that there was a four-year span between chapters one and two. During that time King Ahasuerus made his great, unsuccessful invasion of Greece and he came home a defeated man, wanting to cheer his heart through sensual diversions.

b. Let beautiful young virgins be sought for the king: The plan was to assemble a harem from the most beautiful women of the land; to bring them into a harem for the king, and to choose the most favored woman to be his queen from that group. This was sort of a "Miss Persian Empire" contest, and the winner would be queen instead of Vashti.

c. This thing pleased the king, and he did so: The ancient Jewish historian Josephus says the Ahasuerus had a total of 400 women selected.

2. (5-7) Esther and her family.

In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. Kish had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And Mordecai had brought up Hadassah, that is, Esther, his uncle's daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter.

a. There was a certain Jew whose name was Mordecai: Mordecai, the cousin of Esther, came to Persia in one of the waves of relocation that the Babylonians imposed on Judah when it conquered that land.

b. And Mordecai had brought up Hadassah, that is, Esther, his uncle's daughter: Esther (whose Jewish name Hadassah means "Myrtle"; the Persian name Esther means "star") was raised by her cousin Mordecai since the death of her father and mother.

i. "In prophetic symbolism the myrtle would replace the briars and thorns of the desert, so depicting the Lord's forgiveness and acceptance of his people. (Isaiah 41:19; 55:13; cf. Zechariah 1:8)" (Baldwin)

ii. They were part of the large Jewish community that was forced to relocate out of Judah, and didn't decide to return with Ezra. In the day of Mordecai and Esther, the land of Judah was regarded as a wild and backward place.

c. The young woman was lovely and beautiful: The Hebrew for lovely and beautiful is literally, "beautiful in form and lovely to look at." Or, as the NIV has it, lovely in form and features.

i. We regard that the Bible is generally given to understatement; when it says that Esther was lovely and beautiful, we know that it isn't exaggerating.

3. (8) Esther is taken into the king's harem.

So it was, when the king's command and decree were heard, and when many young women were gathered at Shushan the citadel, under the custody of Hegai, that Esther also was taken to the king's palace, into the care of Hegai the custodian of the women.

a. That Esther also was taken to the king's palace: It seems that Esther didn't really have a choice about this.

b. Into the care of Hegai the custodian of the women: Hegai was the king's eunuch (Esther 2:3), a man entrusted with the oversight of the king's harem for obvious reasons.

i. According to Baldwin, Hegai is specifically mentioned by the Greek historian Herodotus as being an officer of king Ahasuerus.

B. Esther in the courts of the king.

1. (9) Esther's favored treatment in the palace.

Now the young woman pleased him, and she obtained his favor; so he readily gave beauty preparations to her, besides her allowance. Then seven choice maidservants were provided for her from the king's palace, and he moved her and her maidservants to the best place in the house of the women.

a. Now the young woman pleased him, and she obtained his favor: Esther obtained favor with Hegai, the man in authority over her. In this, her godliness ensured a fulfillment of Proverbs 3:3-4: Let not mercy and truth forsake you; Bind them around your neck, Write them on the tablet of your heart, and so find favor and high esteem In the sight of God and man.

b. He readily gave beauty preparations to her, besides her allowance: Because of this favor, Hegai gave Esther special beauty preparations, beyond her allowance. He also gave her seven choice maidservants to look after her beauty needs.

i. Esther was beautiful to begin with; now she looked like one of those "after" pictures from the glamour photo studios - and she looked that way all the time.

ii. The ancient Hebrew word for beauty preparations comes from the root "to scour, to polish." (Huey)

2. (10-11) Esther conceals her Jewish identity.

Esther had not revealed her people or family, for Mordecai had charged her not to reveal it. And every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare and what was happening to her.

a. Esther had not revealed her people or family: Normally, there is never a good reason for hiding the fact that we are Christians. Far too many Christians act as if they are "secret agents" - and they always conceal who they are in the Lord.

i. We must take the warning Jesus gave in Matthew 10:32-33 seriously: Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. We can't live a life of denial and expect God to recognize us.

b. For Mordecai had charged her not to reveal it: However, we do recognize that there are situations where God may have us be reticent about our Christian identity - not for the purposes of permanently concealing it, but waiting for the opportune moment to reveal it. Apparently, this is what Mordecai sensed was right to do in this circumstance, and Esther agreed.

i. For example, in some situations one might initially act as if they know nothing when approached by a Jehovah's Witness or a Mormon, and do it not to deny Jesus, but to seize a strategic opportunity.

c. Every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare: Mordecai's great interest in Esther's state shows his love and concern for her in such a potentially dangerous place.

3. (12-14) The method of preparing and presenting the women before the king is established.

Each young woman's turn came to go in to King Ahasuerus after she had completed twelve months' preparation, according to the regulations for the women, for thus were the days of their preparation apportioned: six months with oil of myrrh, and six months with perfumes and preparations for beautifying women. Thus prepared, each young woman went to the king, and she was given whatever she desired to take with her from the women's quarters to the king's palace. In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king's eunuch who kept the concubines. She would not go in to the king again unless the king delighted in her and called for her by name.

a. After she had completed twelve months' preparation: Persia was one of many countries famous for its aromatic perfumes and ancient customs for the preparations of brides, including ritualistic baths, plucking of the eyebrows, the painting of hands and feet with henna, facial make-up, and applications of a beautifying paste all over the body, meant to lighten the color of the skin and to remove spots and blemishes.

i. One reason for the lengthy time of preparation was to tell if the women had been pregnant upon coming into the harem, so that the king would not be charged with fathering a child that was not his.

ii. Matthew Poole says that the oils and perfumes were necessary because "The bodies of men and women in those hot countries did of themselves yield very ill scents, if not corrected and qualified by art."

b. Thus prepared, each young woman went to the king: It sounds wonderful - a year of constant spa treatments. Yet the destiny of these women should also be considered: one evening with the king. If he chose them from the 400 others to be his queen, then she would be his companion (until she displeased him). As for the 399 who lost, they were banished to the harem where they stayed the wife or the concubine of the king, but rarely if ever saw him afterwards. And they were never free to marry another man, essentially living as a perpetual widow.

4. (15-18) Esther is selected as queen.

Now when the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had taken her as his daughter, to go in to the king, she requested nothing but what Hegai the king's eunuch, the custodian of the women, advised. And Esther obtained favor in the sight of all who saw her. So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign. The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti. Then the king made a great feast, the Feast of Esther, for all his officials and servants; and he proclaimed a holiday in the provinces and gave gifts according to the generosity of a king.

a. She requested nothing but what Hegai the king's eunuch, the custodian of the women, advised: Esther's humble wisdom was shown in the way that she allowed the custodian of the women to assist her preparations.

b. Esther obtained favor in the sight of all who saw her: This was because of both Esther's godliness and beauty.

i. Beauty often gains people (especially women) favor with others. This is a fact that Christians must accept, wisely teaching their children what really matters, and refusing to rely too much on beauty for our judgment of people.

c. She obtained grace and favor in his sight more than all the virgins: Because of the great favor that she obtained with the king, Esther was selected to be the queen to king Ahasuerus.

i. Esther's life so far has been remarkable. She was the child of Jewish exiles, who both died; she was raised by her cousin in a foreign and often hostile land; she was taken by compulsion into the king's harem; she found favor with all whom she met; and she was finally selected to be the queen of the realm.

ii. This remarkable course of events wasn't an accident; it wasn't just because of luck or fortune or Esther's good looks or sparkling personality. God had a plan, and Esther is part of it. As Psalm 75:6-7 says: For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge: He puts down one, and exalts another.

iii. In exactly the same way, we have a place in God's plan. Wherever you are at right now, God has a purpose for it - maybe a short purpose, or a long one; perhaps a large purpose or a small purpose, but God has a reason.

iv. To this point, the story of Esther also shows us that in the outworking of His plan, God can use the evil of man. God did not make Ahasuerus drunk, or make him demand that his queen present herself in an immodest way before the lords of the kingdom; yet God allowed this wicked action of man to fulfill a purpose in His greater plan. We find assurance in the truth that no other person, no matter how evil they are, can defeat God's plan for our life, no matter what they have done to you or will do to you.

C. Mordecai saves the king's life.

1. (19-20) Mordecai's rise in prominence and Esther continues to conceal her Jewish identity.

When virgins were gathered together a second time, Mordecai sat within the king's gate. Now Esther had not revealed her family and her people, just as Mordecai had charged her, for Esther obeyed the command of Mordecai as when she was brought up by him.

a. Mordecai sat within the king's gate: This position indicates that Mordecai was associated with the decision makers and men of influence in the kingdom.

b. Now Esther had not revealed her family and her people, just as Mordecai had charged her: Some have thought that the book of Esther carries this idea of concealment too far. This book has been criticized because it does not mention the name of God (as neither does the Song of Solomon).

i. Some say that the name of God was left out of Esther because of its use in the festivities surrounding Purim, where people commonly became drunk. One rabbi taught: "A man is obligated to drink on Purim until he is unable to distinguish between 'Blessed be Mordecai' and 'Cursed be Haman.'" Some have wondered if, in that atmosphere, it would be too easy to profane the name of God if it were to be read at such a festival.

ii. Others see the name YHWH hidden in acrostics, based on the initial and final letters of successive words in Esther 1:20, 5:4, 5:13, and 7:7. In some manuscripts, the letters in these words are written a bit larger to give them prominence.

iii. Perhaps also Esther does not contain the name of God because it was written under Persian rule, and for distribution in the Persian Empire.

iv. Most likely, Esther doesn't have the name of God because it shows how God works behind the scenes; God is always active in Esther, even though it is behind the scenes.

2. (21-23) Mordecai hears an assassination conspiracy and informs the king, saving the king's life.

In those days, while Mordecai sat within the king's gate, two of the king's eunuchs, Bigthan and Teresh, doorkeepers, became furious and sought to lay hands on King Ahasuerus. So the matter became known to Mordecai, who told Queen Esther, and Esther informed the king in Mordecai's name. And when an inquiry was made into the matter, it was confirmed, and both were hanged on a gallows; and it was written in the book of the chronicles in the presence of the king.

a. The matter became known to Mordecai, who told Queen Esther, and Esther informed the king: Mordecai's attitude wasn't "I'm a Jewish man in exile under a pagan king, so I do not care if he is killed." Instead, he fulfilled Peter's thought in 1 Peter 2:17, before Peter ever wrote it: Fear God. Honor the king.

i. This threat of assassination was real. Ahasuerus was eventually murdered by his prime minister, who placed Artaxerxes I on the throne.

b. Both were hanged on a gallows: The word gallows is literally tree; the idea that they were hanged on a tree probably refers not to a hanging with a noose around the neck, but to impalement on a stake, much like crucifixion.

i. "A pointed stake is set upright in the ground, and the culprit is taken, placed on the sharp point, and then pulled down by his legs till the stake that went in at the fundament passes up through the body and comes out through the neck. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Est 2:1

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:2

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:3

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:4

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:5

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:6

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:7

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:8

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:9

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:10

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:11

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:12

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:13

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:14

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:15

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:16

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:17

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Critics Ask: Est 2:18

ESTHER 2:1-18 —How could Esther participate in a pagan beauty contest?

PROBLEM: It is evident that Esther was selected by God as His instrument to deliver Israel from evil at the appointed time ( Esther 4:14 ). However, as a devout Jew, how could Esther take part in a pagan pageant and then become part of the harem of King Xerxes?

SOLUTION: First, it is not clear that Esther had a choice as far as being part of the display of beautiful women before the king. According to Esther 2:8 , Esther was “taken to the king’s palace.” This seems to imply that Esther had no choice in the matter, but was drafted into the service of the king.

Second, it is not clear that participants in the pageant had to do anything explicitly immoral to be in the contest. Knowing Esther’s character, we can be sure she would have refused to do anything contrary to God’s law.

Finally, once she had been chosen by the king, she was compelled to belong to his court. It was the providence of God that brought Esther to this place at precisely the appropriate moment. When the time was right, Esther was willing to place her life on the line for the people of her God.   

Introduction / Outline

JFB: Esther (Book Introduction)

ESTHER derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.

JFB: Esther (Outline)

• AHASUERUS MAKES ROYAL FEASTS. (Est. 1:1-22)
• ESTHER CHOSEN TO BE QUEEN. (Est. 2:1-20)
• MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23)
• HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Est 3:1-15)
• MORDECAI AND THE JEWS MOURN. (Est 4:1-14)
• ESTHER INVITES THE KING AND HAMAN TO A BANQUET. (Est 5:1-14)
• AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14)
• ESTHER PLEADS FOR HER OWN LIFE AND THE LIFE OF HER PEOPLE. (Est 7:1-6)
• THE KING CAUSES HAMAN TO BE HANGED ON HIS OWN GALLOWS. (Est 7:7-10)
• MORDECAI ADVANCED. (Est 8:1-6)
• AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14)
• MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17)
• THE JEWS SLAY THEIR ENEMIES WITH THE TEN SONS OF HAMAN. (Est. 9:1-19)
• THE TWO DAYS OF PURIM MADE FESTIVAL. (Est 9:20-32)
• AHASUERUS' GREATNESS. MORDECAI'S ADVANCEMENT. (Est 10:1-3)

TSK: Esther (Book Introduction)

This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, מגלה [Strong’s 04039] אסתר [Strong’s 0635], megillath Esther , " the volume of Esther." Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus (Ant. 1 xi. c. 6), the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezr 6:22, commencing about am 3540, and continuing through a period of twelve years. it relates the royal feast of Ahasuerus; the disgrace of Vashti (Esther 1); the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life (Esther 2); the promotion of Haman, and his purposed destruction of the Jews (Est 3:1-15); the consequent affliction of the Jews, and the measures pursued by them (Esther 4); the defeat of Haman’s plot, through the instrumentality of Esther, against Mordecai (Esther 5-7); and also the defeat of his general plot against the Jews (Esther 8, Est 9:1-15); the institution of the feast of Purim to commemorate this deliverance (Esther 9:16-32); and the advancement of Mordecai (Est 10:1-3); and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.

TSK: Esther 2 (Chapter Introduction)

Overview

Est 2:1, Out of the choice of virgins a queen is to be chosen; Est 2:5, Mordecai the nursing father of Esther; Est 2:8, Esther preferred before the rest; Est 2:12, The manner of purification, and going in to the king; Est 2:15, Esther best pleasing the king, is made queen; Est 2:21, Mordecai discovering a treason, is recorded in the chronicles.

Poole: Esther 2 (Chapter Introduction)

CHAPTER 2

The virgins of the kingdom being gathered together, a queen is to be chosen, Est 2:1-4 . Esther, nursed by Mordecai, is chosen to be one of the virgins, Est 2:5-8 ; and preferred before the rest, Est 2:9-11 . The manner of her purification, Est 2:12-14 . She pleaseth the king, and is made queen, Est 2:15-17 . The king makes a feast for his princes and servants, Est 2:18-20 . Mordecai discovereth a treason against the king, Est 2:21,22 ; which is recorded in their chronicles, Est 2:23 .

MHCC: Esther (Book Introduction)

We find in this book, that even those Jews who were scattered in the province of the heathen, were taken care of, and were wonderfully preserved, when threatened with destruction. Though the name of God be not in this book, the finger of God is shown by minute events for the bringing about his people's deliverance. This history comes in between Ezra chapters 6 and 7.

MHCC: Esther 2 (Chapter Introduction)

(v. 1-20) Esther chosen queen.

(Est 2:21-23) Mordecai discovers a plot against the king.

Matthew Henry: Esther (Book Introduction)

An Exposition, with Practical Observations, of The Book of Esther

How the providence of God watched over the Jews that had returned out of captivity to their own land, and what great and kind things were done for them, we read in the two foregoing books; but there were many who staid behind, having not zeal enough for God's house, and the holy land and city, to carry them through the difficulties of a removal thither. These, one would think, should have been excluded the special protection of Providence, as unworthy the name of Israelites; but our God deals not with us according to our folly and weakness. We find in this book that even those Jews who were scattered in the provinces of the heathen were taken care of, as well as those who were gathered in the land of Judea, and were wonderfully preserved, when doomed to destruction and appointed as sheep for the slaughter. Who drew up this story is uncertain. Mordecai was as able as any man to relate, on his own knowledge, the several passages of it; quorum pars magna fuit - for he bore a conspicuous part in it; and that he wrote such an account of them as was necessary to inform his people of the grounds of their observing the feast of Purim we are told (Est 9:20, Mordecai wrote these things, and sent them enclosed in letters to all the Jews), and therefore we have reason to think he was the penman of the whole book. It is the narrative of a plot laid against the Jews to cut them all off, and which was wonderfully disappointed by a concurrence of providences. The most compendious exposition of it will be to read it deliberately all together at one time, for the latter events expound the former and show what providence intended in them. The name of God is not found in this book; but the apocryphal addition to it (which is not in the Hebrew, nor was ever received by the Jews into the can on), containing six chapters, begins thus, Then Mordecai said, God has done these things. But, though the name of God be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance. The particulars are not only surprising and very entertaining, but edifying and very encouraging to the faith and hope of God's people in the most difficult and dangerous times. We cannot now expect such miracles to be wrought for us as were for Israel when they were brought out of Egypt, but we may expect that in such ways as God here took to defeat Haman's plot he will still protect his people. We are told, I. How Esther came to be queen and Mordecai to be great at court, who were to be the instruments of the intended deliverance, ch. 1, 2. II. Upon what provocation, and by what arts, Haman the Amalekite obtained an order for the destruction of all the Jews, Est 3:1-15. III. The great distress the Jews, and their patriots especially, were in thereupon, ch. 4. IV. The defeating of Haman's particular plot against Mordecai's life, ch. 5-7. V. The defeating of his general plot against the Jews, ch. 8. VI. The care that was taken to perpetuate the remembrance of this, ch. 9, Est 10:1-3. The whole story confirms the Psalmist's observation (Psa 37:12, Psa 37:13), The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; he sees that his day is coming.

Matthew Henry: Esther 2 (Chapter Introduction)

Two things are recorded in this chapter, which were working towards the deliverance of the Jews from Haman's conspiracy: - 1I. The advancement of Esther to be queen instead of Vashti. Many others were candidates for the honour (Est 2:1-4); but Esther, an orphan, a captive-Jewess (Est 2:5-7), recommended herself to the king's chamberlain first (Est 2:8-11) and then to the king (Est 2:12-17), who made her queen (Est 2:18-20). II. The good service that Mordecai did to the king in discovering a plot against his life (Est 2:21-23).

Constable: Esther (Book Introduction)

Introduction

Title

The title of this book comes from its principle character, Esther. In this it is similar to many other Old Testament books (e.g., Joshua, Ruth, Samuel, Ezra, Nehemiah, Job, et al.).

Writer and Date

The writer did not identify himself in the text. References in the book show that he was familiar with Persian culture and literature (2:23; 10:2). The writer also wrote as though he was an eyewitness of the events he recorded. He was pro-Jewish and was probably a Jew. It is possible, though not certain, that Mordecai wrote the book.¹ The idea that the writer was Esther has not found support mainly because female writers were uncommon in ancient patriarchal societies such as Israel.

This book would have been a source of encouragement to the Jews who had returned to the Promised Land after the Exile. Consequently many scholars believe a Jew may have written it for this purpose. Perhaps he was a Jew who had returned to the land from Susa, the site of the events recorded in the book.

The writer could have written it any time after 473 B.C., the year the Jews defended themselves and instituted the Feast of Purim, the last historical events in the book (9:27-28). If a contemporary of these events composed it, he probably did so within a generation or two of this date. The first extra-biblical reference to the book is in 2 Maccabees 15:36, which dates from late in the second century B.C.

Genre

"From the literary point of view, the book ranks high as an outstanding example of narrative art."²

"The genre of the Book of Esther is historical narrative. As such, biblical narrative is characterized by the cooperation of three components: ideology (socioreligious perspective), historiography (use of historical persons and events in a narrative), and aesthetic appeal (its influence and persuasion of the reader).³ Each of these three elements can be readily seen in Esther. The ideology is the orthodox faith of ancient Israel. The book is theological in that its primary purpose is to teach about God and his continuing relationship with his people. It is historiographical in that it is an account of historical persons and historical events as they occurred. It is aesthetic because it is full of drama and suspense and draws its readers to anticipate happenings and events that often are the reverse of what the reader expects."⁴

Most scholars today regard the Book of Esther as a historical novel.⁵ However, bear in mind that most scholars are not conservative in their view of Scripture.

"I believe it would be true to say that a study of literary themes has done more to promote an understanding of the book than all the discussion about historicity, which so occupied scholars earlier this century."⁶

Scope

The events of the Book of Esther took place during the Persian period of ancient history (539-331 B.C.) and during the reign of King Ahasuerus in particular (486-464 B.C.).

Chronology of the Book of Esther
483	Ahasuerus' military planning session in Susa
482	The deposition of Vashti
481	The beginning of Ahasuerus' unsuccessful expedition against Greece
480	Esther's arrival in Susa
479	Ahasuerus' return to SusaEsther's coronation
478
477
476
475
474	The issuing of Ahasuerus' decrees affecting the Jews
473	The Jews' defense of themselvesThe establishment of the Feast of Purim

The first historical event to which the writer alluded seems to be Ahasuerus' military planning session at which he plotted the strategy for his ill-fated campaign against Greece (1:3-21). The king held this planning session in the winter of 483-482 B.C. The last recorded event in Esther is the institution of the Feast of Purim that took place in 473 B.C. Therefore the events recorded in the book spanned a period of about 10 years.⁷

By the time Esther opens many Jews had returned from the Exile to Palestine to reestablish the institutions of Judaism (Ezra 1-6). Most of the Jews in exile did not return even though their law (Deut. 28) and the prophets (Isa. 48:20; Jer. 50:8; 51:6) encouraged them to do so. They preferred the comfort and convenience of life as they had come to know it outside the Promised Land to the discomfort and privation involved in obeying God. Esther and Mordecai were among those who chose not to return.⁸

The events of Esther fit chronologically between chapters 6 and 7 of Ezra.

Purpose

There seem to be at least two purposes for the book. First, it demonstrates God's providential care of His people even when they were outside the Promised Land because of disobedience. Second, it explains the origin of the feast of Purim with a view to commending its observance to the Jews (9:24-28).⁹ Ancient histories, the Greek history of Herodotus being one, were often written "for public recitation at private gatherings or public festivals."¹⁰ Esther was evidently written for the same purpose. The Jews retold the story of Esther at Purim each year.

"The importance of the book for modern historians can be gauged by the fact that, whereas Josephus included the Esther story in his Antiquities of the Jews, Martin Noth in his History of Israel makes no mention of it, and Geo Widengren dismisses it in thirteen lines. It is without much historical value.'¹¹ John Bright mentions the book by name but that is all.¹² Whatever others say, in practice historians ignore the book of Esther. Whatever the reason for this neglect of the book may be, we are justified in assuming that present-day historians do not take seriously the threat it records to the very existence of the Jewish race."¹³

A third purpose may be to warn readers against anti-Semitism (cf. Gen. 12:1-3).

"Esther says to the Christian that anti-Jewish hostility is intolerable to God."¹⁴

"It is easy to see why the book is valued by Jews, who have suffered so much through the ages and have clung to the assurance implied by Purim that, however severe the threat upon their race, they have a future."¹⁵

Message¹⁶

The events of this book took place between those recorded in Ezra 6 and 7. They have nothing to do with the people who returned from exile in Babylon. They deal with those who remained behind. Remember the dates of the three returns: 537, 458, and 444. The events in Esther took place about 482-473 B.C.

Esther's Jewish name was Hadasseh, which means myrtle. The myrtle tree was native to Babylonia, but the returning exiles took the myrtle tree with them to Palestine. There this tree became a symbol of the nation of Israel transplanted from Babylon in Palestine. Zechariah used the myrtle tree as a symbol of Israel in Zechariah 1:7-11. Esther's parents probably named her for this beautiful tree. Most of the students of this book have recognized her as a symbol of the Jewish people living among Gentiles.

Esther's Persian name was Esther, which means star. Another view is that she was named in honor of Ishtar, a pagan goddess. The myrtle tree bears a beautiful star-like flower. Esther may have received her Persian name because she was the flower of the myrtle tree, full of beauty and grace. In life she became just that, the flower of Israel, its loveliest production. She was not just physically beautiful, but she became a great blessing to her people and a great blessing to the Gentiles as well. She became what God intended Israel to be.

This book is unique in the Old Testament in several respects. The writer did not mention God's name once in its pages. E. J. Young wrote in his Introduction to the Old Testament, "Since these Jews were no longer in the theocratic line, so to speak, the name of the covenant God is not associated with them."¹⁷ Matthew Henry wrote, "But, though the name be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance."¹⁸ There are no references to the Law of Moses, the temple, or Jewish worship. There is one reference to a fast and one to a feast that are very general and show only that the Jews in exile maintained some religious habits. There is also no reference to Jerusalem, except the one in 2:6 that says Mordecai's great-grandfather went into exile from Jerusalem. Yet even without these familiar references it is impossible to read this book without being conscious of God. The great value of this book is its revelation of God acting in providence.

There are several other unique features of Esther. No New Testament writer quoted or referred to it. No church father wrote a commentary on it. It never mentions prayer. It mentions nothing explicitly supernatural. Martin Luther wrote that he wished it had never been written. It is the only Old Testament historical book that records a history of the Jews outside their land during the times of the Gentiles. The "times of the Gentiles" (Luke 21:24) began with Nebuchadnezzar's defeat of Jerusalem and will continue until Christ's second coming. It is the time when Israel's fortunes and fate are in the hands of Gentiles.

Like Ruth, the Book of Esther is an illustration. It records a slice of life out of the exilic period that illustrates a great revelation. Ruth illustrates redemption. Esther illustrates providence.

Let me clarify this term. This is a term that many Christians have abused and misunderstood. Providence means foresight. Our word comes from Latin (pro video) and means to see the affairs of life before they happen. The acquired meaning of providence, what it has come to mean through usage, is activity resulting from foresight. We can see at once that people can never exercise providence as God can. We have very limited powers of foresight. We do not know what a day will bring forth (Prov. 27:1). God, on the other hand, foresees all things and can act because of that foreknowledge.

The theological doctrine of providence is that God both possesses and exercises absolute power over all the works of His hands. Psalm 11 is a great passage that sets forth this revelation. The Book of Esther illustrates God's providence. The writer did not speak of God directly, but His acting as a result of His foresight is obvious in what he wrote. God hid Himself but was at work in Esther.

Esther reveals three things about divine providence.

First, it reveals the method of providence.

It shows that even though people do not acknowledge God's presence He is always at work. His control becomes especially clear at the end of the book (10:3). Events had turned around completely from the way they were at the beginning of the book. Instead of being in peril, the Jews were now at peace. God not only rules over the major issues in life, but He also uses the trivialities of life to accomplish His purposes. Some of these trivialities were: the king's decision to summon Vashti after he got drunk, Vashti's refusal, Haman's hatred for Mordecai, the king's insomnia, and the passage his servant read to him.

God's providence is all-inclusive. That is part of its method. No person or detail of life escapes God's control (Rom. 8:28). "All things" includes all individuals and all events.

Second, Esther reveals the principles of providence.

God proceeds on the basis of perfect knowledge: intimate, accurate, absolute knowledge (Ps. 11:4).

Another principle of His providence is His undeviating righteousness. God's providence works in harmony with man's freedom. It never coerces people. The king made his own decisions; God did not compel him to act as he did. Haman plotted his own intrigues, made his own arrangements, built his own gallows. The same was true of Mordecai and Esther. Yet the sphere in which they made their decisions was God's sovereignty (Acts 17:28a). Haman built his gallows, but God hanged him on it.

A third principle of God's providence is that of absolute power. God is great enough to give people genuine freedom and yet cause things to turn out the way He wants them to. God causes human freedom to contribute to His divine purpose. We cannot comprehend this truth completely. We cannot contain revelation within reason. That is why it is impossible to bring all of revelation into a comprehensive philosophy. Philosophy is what is reasonable, but revelation goes beyond reason. Not that it is irrational; it simply transcends reason.

Third, Esther reveals the results of providence.

On the human level there are two results. To those who recognize divine providence comes great confidence and courage. However to those who do not come panic and punishment. We can see this most clearly in the characters of Esther and Mordecai, and in Haman.

On the divine level the result of providence is that God progresses toward His ultimate goal. Throughout all of Scripture we see this identical mighty movement.

The message of this book is that God is, and God acts through history to accomplish His purposes regardless of whether humans acknowledge Him or not.

There are many arguments for the existence of God. The argument from providence is one of these, though apologists do not usually give it as much emphasis as some other arguments. The fact that human events are harmonizing with God's ultimate purposes as He has revealed these in Scripture testifies to God's existence. When people forget God, He still molds history and governs life in harmony with His purposes. We cannot escape God's hand; we only change our destiny. We become His friends or His foes by our attitude toward Him (Dan. 5:22-23).

The great application of the message of this book is take God into account. This is the essence of biblical wisdom, by the way. Trust Him and cooperate with Him or you will suffer destruction. God's providence may seem very impersonal and austere. However William Cowper has reminded us that, "Behind a frowning providence, He hides a smiling face."¹⁹ Romans 8:28 is perhaps the most concise word on the providence of God that the Scriptures contain. God will complete His plans. We determine our own destiny as we cooperate with His will or oppose it. Our choice affects our destiny, but it does not frustrate His plan. Consequently it is very important that we know God's plans and make them known to others. He has revealed His plans in His promises in Scripture. Therefore we should pay very careful attention to the promises of God. The biblical covenants are his comprehensive formal promises. Even though many people in the world today ignore God, His plans will become reality eventually. This fact should make us confident and optimistic in the present.

Constable: Esther (Outline)

Outline

I. God's preparations 1:1-2:20

A. Vashti deposed ch. 1

1. The king's feast 1:1-9

2. The queen's dismissal 1:10-22

B. Esther elevated 2:1-20

1. The plan to replace Vashti 2:1-4

2. Esther's selection 2:5-11

3. The choice of Esther as queen 2:12-20

II. Haman's plot 2:21-4:3

A. Background considerations 2:21-3:6

1. Mordecai's loyalty 2:21-23

2. Haman's promotion 3:1-6

B. Haman's proposal 3:7-15

1. The casting of lots 3:7

2. Haman's request 3:8-9

3. The king's permission 3:10-15

C. Mordecai's reaction 4:1-3

III. Esther's intervention 4:4-9:19

A. Mordecai's instruction 4:4-17

B. The plot exposed chs. 5-7

1. Esther's preparations ch. 5

2. Mordecai's exaltation ch. 6

3. Haman's fall ch. 7

C. The Jews' deliverance 8:1-9:19

1. The rewarding of Esther and Mordecai 8:1-2

2. Esther's request for her people 8:3-8

3. The royal decree 8:9-14

4. The joy of the Jews 8:15-17

5. The Jews' self-defense 9:1-19

IV. The Jews' rejoicing 9:20-32

V. Mordecai's greatness ch. 10

Constable: Esther

Esther

Bibliography

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. Esther: For Such a Time as This. Chicago: Moody Press, 1955.

Baker, Carl A. "An Investigation of the Spirituality of Esther." M.Div. thesis, Grace Theological Seminary, 1977.

Baldwin, Joyce G. Esther. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1984.

_____. "The Message of Esther for Today." Evangel 5:3 (Autumn 1987):9.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Bush, Frederic W. Ruth, Esther. Word Biblical Commentary series. Dallas: Word Books, 1996.

Clines, David J. A. The Esther Scroll: The Story of the Story. JSOT Supplement 30. Sheffield, Eng.: Journal for the Study of the Old Testament, 1984.

_____. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Cohan, A. The Five Megilloth. London: Soncino Press, 1946.

Constable, Thomas L. "Analysis of the Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cowper, William. Olney Hymns, 35. In The Oxford Dictionary of Quotations. 2nd ed. New York: Oxford University Press, 1955.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Fox, Michael V. Character and Ideology in the Book of Esther. Columbia, S.C.: University of South Carolina, 1991.

_____. "The Religion of the Book of Esther." Judaism 39:2 (Spring 1990):135-47.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gordis, Robert. "Studies in the Esther Narrative." Journal of Biblical Literature 95:1 (March 1976):43-58.

Hallo, W. W. "The First Purim." Biblical Archaeologist 46:1 (1983):19-27.

Hayes, J. H., and J. M. Miller, eds. Israelite and Judean History. London: SCM, 1977.

Henry, Matthew. "An Exposition, with Practical Observations, of the Book of Esther." In Commentary on the Whole Bible. New One Volume Edition. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1974.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Horine, Steven. "Esther's Organizing Metaphor: The Feasting Motif." A paper presented to the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2000, Nashville, Tenn.

Horn, Siegfried H. "Mordecai, A Historical Problem." Biblical Research 9 (1964):14-25.

Huey, F. B., Jr. "Esther." In 1 Kings--Job. Vol. 4 of The Expositor's BibleCommentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

International Standard Bible Encyclopedia, 1949 ed. S.v. "Esther, Book of," by John Urquhart.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whitson. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Knight, G. A. F. Esther, Song of Songs, Lamentations. London: SCM Press, 1955.

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_____. "Eight Questions Most Frequently Asked About the Book of Esther." Bible Review 3:1 (Spring 1987):16-31.

_____. Esther. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1971.

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Wright, J. Stafford. "The Historicity of Esther." In New Perspective on the Old Testament, pp. 37-47. Edited by J. Barton Payne. Waco: Word Books, 1970.

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Copyright 2003 by Thomas L. Constable

Haydock: Esther (Book Introduction)

THE BOOK OF ESTHER.

INTRODUCTION.

This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from chap. ix. 20. (Challoner) --- He and the queen were certainly authors of the letter, (Haydock) enjoining the celebration of the feast of Purim, or "lots," which is the ground-work (Calmet) of the present narration. (Du Hamel) --- The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (Calmet) though they were perhaps formerly, (Worthington; Origen; Du Hamel) have been carefully preserved by St. Jerome, and were recognized by the ancient Vulgate, as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them, chap. xi. 1. (Calmet) --- The objections of Capellus against this "Greek scribbler," as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (Haydock) from the Latin version, and are easily refuted. (Houbigant) --- Those Jews, who have rejected this work entirely, with Melito, (Eusebius, Hist. iv. 26.; St. Gregory of Nazianzus, &c.) ought not to prevail against the consent of the majority, (Calmet) expressed in the Councils of Laodicea, Carthage, Trent, session 4, &c. To read this book according to the order of time, we should begin [with] chap. xi., ver. 2, &c., chap. i., ii., and xii., and iii., to ver. 14; then we find the distress of the Jews in the rest of that chapter, and in chap. xiii., to ver. 8, and their delivery in chap. iv. to ix., ver. 17, and chap. xiii. ver. 8, &c., and chap. xiv., xv., and xvi. The consequences of these events are recorded [in] chap. ix., ver. 17, &c., to chap. xi. 1., (Worthington) with which verse the book ends, in the Greek editions. (Haydock) --- They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of St. Jerome, Preface. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c., respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (Calmet) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished, chap. ix. 28. (Maimonides) --- Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. (Calmet) --- He recites, however, both the epistles of Assuerus. (Antiquities xi. 6.) (Du Hamel) --- It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, the year of the world 3489, about the time of the dedication of the temple, chap. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herodotus vii. 4. (Calmet) --- Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. (Du Hamel) --- The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c., and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet; Du Hamel) but equally inspired. (Haydock)

Gill: Esther (Book Introduction)

INTRODUCTION TO ESTHER

This book has its name from the person who is the principal subject of it; it is by Clemens of Alexandria ^a called the Book of Mordecai also; it is commonly called, in the Hebrew copies, "Megillah Esther", the Volume of Esther; and sometimes in the Jewish writings only "Megillah", by way of eminency, "the Volume". It was written, according to the Talmudists ^b, by the men of the great synagogue, composed by Ezra; and some think it was written by Ezra himself ^c; but Aben Ezra is of opinion it was written by Mordecai, since he was concerned in, and had perfect knowledge of, all things related in it; which is rejected by Spinosa ^d, who conceits that this, and the books of Daniel, Ezra, and Nehemiah, were written by one and the same historian long after the times of Judas Maccabaeus: as to the canonical authority of it, it has been generally received by Jews and Christians; our wise men, says Maimonides ^e, openly and plainly affirm of the book of Esther, that it was dictated by the Holy Spirit; so Aben Ezra on Est 6:6, and he himself ^f affirms, that

"all the books of the prophets, and all the Hagiographa (or holy writings), shall cease in the days of the Messiah, except the volume of Esther; and, lo, that shall be as stable as the Pentateuch, and as the constitutions of the oral law, which shall never cease.''

Though the versions of other books of Scripture might not be read in the synagogues, versions of this book might to those who did not understand Hebrew ^g; and so Luther ^h says, the Jews more esteem the book of Esther than any of the prophets. Whence Mr. Baxter ⁱ had that notion, I can not devise, that the Jews used to cast to the ground the book of Esther before they read it, because the name of God was not in it: nor is that any objection to its authenticity, since the hand and providence of God may be most clearly seen in it; in raising Esther to such grandeur, and that for the deliverance of the people of the Jews, and in counter working and bringing to nought the plots of their enemies, and in saving them: nor that it is not quoted in the New Testament; it is sufficient there is no disagreement between them, yea, an entire agreement, particularly in the account of the captivity of Jeconiah, which is expressed almost in the same words in Est 2:6 as in Mat 1:11. It stands in Origen's catalogue ^k of the books of the Old Testament; nor is it any material objection that it appears not in the catalogue of Melito ^l, since in that list is comprehended under Ezra not Nehemiah only, but Esther also, which Jerom ^m mentions along with it. This book is not only of use to the Jews, as it shows the original and foundation of a feast of theirs, still kept up by them, the feast of Purim, and makes for the glory of their nation, and therefore it is no wonder it should be so highly esteemed by them; but serves to show the singular providence of God in taking care of his people in adversity, in humbling the proud, and exalting the lowly, and saving those that pray to him, and trust in him; it furnishes out various instructions in the conduct of the several persons herein mentioned; it is a history but of ten or eleven years at most, from the third of Ahasuerus, to the twelfth of his reign, Est 1:3.

Gill: Esther 2 (Chapter Introduction)

INTRODUCTION TO ESTHER 2

By the advice of the ministers of King Ahasuerus, fair virgins were sought for throughout his dominions, and brought to his chamberlain, the keeper of the women, among whom was Esther, a Jewish virgin, Est 2:1, who found favour with the chamberlain, and afterwards with the king, who made her queen instead of Vashti, and a feast on that account, Est 2:9. Mordecai, to whom Esther was related, and according to whose advice she acted, sitting in the king's gate, discovered a conspiracy against the king, which he now made known to Esther, Est 2:19.