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.
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.
Evidently it was Kish, Mordecai's great-grandfather, who went into captivity with Jehoiachin (vv. 5-6).38This 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.39Nevertheless 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.43Similarities 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
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 (Megillah15a). 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 andmilitary 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
