Exegetical and Hermeneutical Commentary of Esther 2:1
After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her.
Chap. Est 2:1-18. Esther’s elevation to be queen
1. After these things ] Two years elapsed between the council of leading men held at Susa (see on Est 1:1) and Xerxes’ actual departure on his expedition against Greece (b.c. 481). If we were to accept the historical character of the story, we should have to suppose that the search for an eligible consort would go on during his absence. But the writer in all probability does not contemplate any such interval, or recognise in his own mind the war of that date.
he remembered Vashti ] This and the words which follow suggest that the king was inclined to relent if the decree had not been irrevocable. The LXX., he no longer remembered Vashti, has no claim to be regarded as the right reading.
III
SPECIMEN OF THE FIRST TARGUM ON ESTHER
(on chap. Est 2:1 ff.).
[The following extracts may be of interest, as serving to exhibit the character of the paraphrastic translations of Old Testament Books into Aramaic. These Versions seem to have had their origin in a religious necessity, when the use of the Hebrew language was dying out as the speech of ordinary life. But the Targums on Esther and the other Megilloth (Rolls) are thought, unlike earlier ones, not to have been intended for public use. They were composed after the need for Aramaic translations had passed away, but, inasmuch as these came to be permanently cherished, the later ones were modelled upon them, and thus present us in the main with the same features. [89] ]
[89] See further in Hastings’ Dict. of the Bible, Art. Targum.
After these things, when he had recovered and calmed down from his excessive potations, and when the violence of king Ahasuerus’s rage had abated, he began to remember Vashti. His great men answered him and spake thus, Art thou not he that passed sentence upon her, that she should die for what she did? The king said to them, I did not command that she should be put to death, but that she should present herself before me, and when she did not present herself, I commanded that she should be deprived of her queenly rank. They said to him, It is not so, but thou didst pronounce sentence of death upon her at the instance of the seven princes. Forthwith he was violently enraged, and ordered that the seven princes should be hung upon the gibbet. And the king’s young men who ministered to him said, Let there be sought out for the king’s needs young virgins, fair to look upon, and let the king appoint officers in every province of his kingdom, and let them assemble all young virgins that are fair to look upon unto Shushan the palace to the house of the women where there are baths and washing places, and where Hegai, the king’s chief eunuch, custodian of the women, holds office, and let it be decreed that unguents for their anointing be furnished to them, and let the young woman who finds favour in the eyes of the king be raised to the rank of queen in the place of Vashti. And the thing was pleasing in the king’s sight, and he did thus.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Est 2:1
After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti.
Acting under the impulse of rage
The king had given full sway to his passion and wounded pride, and treated his wife with great severity. In his moments of cool reflection he probably repented of the harshness of his proceedings towards her. Excitement is a bad guide in human affairs. He who acts under the impulse of rage is sure to be driven astray, even as a vessel in a storm is driven to situations of embarrassment and peril. Man in wrath speaks freely and eloquently, but never wisely, and he works with decision and energy, but who is benefited by his operations? He doeth much, but uniformly to a bad purpose. (J. Hughes.)
Avenging memories
O, memory! thou art a bitter avenger. (T. McEwan.)
Bitter memories
Ah! these bitter memories of earth will be ingredients in the future cup of the penal suffering of the lost. (T. McEwan.)
Too late
Repentance may come too late. Ahasuerus could not retrace his steps. (A. B. Davidson, D. D.)
Vain remembering
I. The regret of the king for his rash and unwarrantable act. He was sensible that he had committed injury and that he had not only wronged Vashti, but also made himself a sufferer.
1. He could not devise a remedy. There are wishes that even the most powerful despots cannot get gratified, and limits to their will that even they cannot pass over.
2. The law of the Medes and Persians must stand.
II. The expedient which his counsellors suggested to free him from his difficulty. Learn–
1. When men suffer themselves to be carried away by the impulse of any violent passions, they may commit acts which cannot afterwards be remedied, and which they themselves may have especially to lament.
2. It forms no excuse for sin committed, that the transgressor had reduced himself to a condition in which he ceased to retain his full consciousness of the distinction between right and wrong. Take an illustration from the history of Saul. He failed to improve his privileges; the Spirit of the Lord departed and the evil spirit took possession of him–slew prophets, etc. He was held responsible because he had laid his heart open for the reception of the evil spirit.
3. Repentance may come too late. (A. B. Davidson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER II
The counsellors advise that a selection of virgins should be
made throughout the empire, out of whom the king should choose
one to be queen in place of Vashti, 1-4.
Account of Mordecai and his cousin Esther, 5-7.
She is chosen among the young women, and is placed under the
care of Hegai, the king’s chamberlain, to go through a year’s
purification, 8-11.
The manner in which these young women were introduced to the
king, and how those were disposed of who were not called again
to the king’s bed, 12-14.
Esther pleases the king, and is set above all the women; and he
makes her queen in the place of Vashti, and does her great
honour, 15-20.
Mordecai, sitting at the king’s gate, discovers a conspiracy
formed against the king’s life by two of his chamberlains; he
informs the king, the matter is investigated, they are found
guilty and hanged, and the transaction is recorded, 21-23.
NOTES ON CHAP. II
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-3. After these things, when thewrath of king Ahasuerus was appeasedOn recovering from theviolent excitement of his revelry and rage, the king was pierced withpoignant regret for the unmerited treatment he had given to hisbeautiful and dignified queen. But, according to the law, which madethe word of a Persian king irrevocable, she could not be restored.His counsellors, for their own sake, were solicitous to remove hisdisquietude, and hastened to recommend the adoption of all suitablemeans for gratifying their royal master with another consort of equalor superior attractions to those of his divorced queen. In thedespotic countries of the East the custom obtains that when an orderis sent to a family for a young damsel to repair to the royal palace,the parents, however unwilling, dare not refuse the honor for theirdaughter; and although they know that when she is once in the royalharem, they will never see her again, they are obliged to yield asilent and passive compliance. On the occasion referred to, a generalsearch was commanded to be made for the greatest beauties throughoutthe empire, in the hope that, from their ranks, the disconsolatemonarch might select one for the honor of succeeding to the royalhonors of Vashti. The damsels, on arrival at the palace, were placedunder the custody of “Hege, the king’s chamberlain, keeper ofthe women,” that is, the chief eunuch, usually a repulsive oldman, on whom the court ladies are very dependent, and whose favorthey are always desirous to secure.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Es 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.
b Herodot. Calliope, sive, l. 9. c. 107. c Antiqu. l. 11. c. 6. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
When, after these things, the wrath of King Ahashverosh was laid ( , from , to be sunk, spoken of wrath to be laid), he remembered Vashti and what she had done, and what was decreed against her ( , to determine, to decree irrevocably; comp. , Dan 4:14); a desire for reunion with her evidently making itself felt, accompanied perhaps by the thought that she might have been too harshly treated. To prevent, then, a return of affection for his rejected wife ensuing, – a circumstance which might greatly endanger all who had concurred in effecting her repudiation, – the servants of the king, i.e., the court officials who were about him, said: “Let there be young maidens, virgins fair to look on, sought for the king.” , virgins, is added to , the latter word signifying merely young women of marriageable age. Est 2:3. “And let the king appoint ( is the continuation of ) officers in all the provinces of his kingdom, that they may gather together every virgin who is fair to look on to the citadel of Susa, 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 for purification; and let the maiden which pleaseth the king be queen instead of 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 house of 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. is the infin. abs., used instead of the verb. fin. to give prominence to the matter: let them appoint. , from , to rub, to polish, signifies purification and adornment with all kind of precious ointments; comp. Est 2:12. This speech pleased the king, and he acted accordingly.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Esther’s Advancement; Esther Chosen Queen. | B. C. 514. |
1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her. 2 Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king: 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, keeper of the women; and let their things for purification be given them: 4 And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so. 5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; 6 Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7 And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter. 8 So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women. 9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women. 10 Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it. 11 And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what should become of her. 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 the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;) 13 Then thus came every maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king’s house. 14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name. 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, appointed. And Esther obtained favour in the sight of all them that looked upon her. 16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. 17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. 18 Then the king made a great feast unto all his princes and his servants, even Esther’s feast; and he made a release to the provinces, and gave gifts, according to the state of the king. 19 And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate. 20 Esther had not yet showed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.
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 (Luke i. 52) and Hannah before her, 1 Sam. ii. 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, v. 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, v. 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 (v. 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. v. 12.
II. The overruling providence of God thus bringing 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. xxiv. 5. (2.) She was an orphan; her father and mother were both dead (v. 7), but, when they had forsaken here, then the Lord took her up, Ps. xxvii. 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, v. 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 LXX. 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 Ezra ii. 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 (v. 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, v. 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, v. 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, 1 Sam. ii. 8. (1.) The king’s chamberlain honoured her (v. 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 (v. 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 (v. 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 (ch. i. 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 (v. 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, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Esther – Chapter 2
Plan of Choice, Verses 1-4
The expression, “after these things,” is very indefinite. One might assume that it was a short time after the putting away of Vashti, if it were not for a note from secular history (cf. also Ezr 1:3 with Ezr 2:16). This note indicates a time about four years later, 479 B. C., when Ahasuerus had returned from his humiliating defeat at the hands of the Greeks. Herodotus, the Greek historian, says that Xerxes found solace for his defeat, upon returning to Persia, in his harem. This would mean, of course, that he completed his plans for war upon the Greeks in 483, proceeded and entered upon his campaign in Greece, all of which took four years, and had now returned to Shushan. Seeking pleasure and comfort in his harem he was reminded of the decree against Vashti.
His servants proposed a scheme which pleased the licentious Ahasuerus. A decree would be sent out for officers in the various provinces to make a search for the most beautiful young girls, virgins, gather them up, and send them to Shushan the palace. They would be then consigned to the house of the women, or residence of the harem, into the hand of Hege, the eunuch who had charge of the women and their needs. Each one would be provided with cosmetics (called here “things of purification”), with which they might further beautify themselves. Then the king could try out each one, and whichever pleased him most would be given the place of Vashti. This wicked plan pleased the king well, and he proceeded to carry it out.
The incident is characteristic of the lewd and immoral conduct of the eastern kings of those times. It has also been a prominent thing in other countries in more recent times. The whole thing is despicable in the eyes of God, and His Word strongly condemns it (cf. 2Pe 2:14). The requirements for the king of Israel forbade a harem (Deu 17:17), though most of them did not obey it.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.]
Est. 2:1. After these things] How long after the divorce of Vashti is uncertain. It may have been only a few months, or it may have been a year or more after. He remembered Vashti] And along with the remembrance came a desire to have her restored to favour again, and probably, also, a feeling that she had been too severely dealt with.
MAIN HOMILETICS OF THE PARAGRAPH. Est. 2:1
REGRETSNATURAL, USELESS, AND WHOLESOME
Vashti was banished, but she was still a queen, for she reigned in the halls of the monarchs sad memory. The jewelled turban may be placed on the head of another, but a royal soul cannot be stripped of queenly prerogatives by a monarchs power. The king bowed to her greatness, and practically confessed her royalty, though kingly pride and Persian law might prevent a revocation of the edict. He remembered Vashti in fond but sad regrets.
I. Regrets are natural. The sweet vision of Vashtis grace and beauty pleased the fancy of Ahasuerus while it troubled his soul. Her refusal to violate her modesty unconsciously called forth his admiration. And if he had any nobility in his nature, her marvellous daring must have commanded his esteem. How sad the reflection that in an evil and thoughtless moment of undue merriment and boasting he had been the cause of her fall and her banishment! Thus there would be a mixture of gloom and of light, of joy and of sorrow, of fond regrets and of painful upbraidings, as he remembered Vashti. It is natural for us to look back to the past, and indulge in grief over our losses and our follies. Man is a creature looking both before and behind. One sign of his greatness. He recalls the past, and he tries to picture the future. It was, then, natural for Ahasuerus, when his wrath was appeased, to remember Vashti, and what was decreed against her. Natural for all to regret their losses, and especially those that have been the result of their own folly.
II. Regrets and nothing more are useless. Tears will flow, but tears cannot save. They may excite pity, but cannot work out deliverance, nor undo the past. Regrets cannot suck up the water that has been spilt upon the ground. In this instance regrets cannot restore the deposed Vashti. If she knew of the monarchs remembrance it might afford her some gratification, but this was all the good it would do her. Regrets cannot bring to life the dead which the past has entombed. Let us then so strive to live, to control our passions, that the remembrance of the past may not haunt us with reproaching misdeeds.
III. Regrets and something more may be wholesome. Regrets that issue in repentance are wholesome. It is well to remember the past when by it we are brought to true repentance. It would have been pleasant if we had been permitted to read that Ahasuerus repented as he remembered his folly. Regrets that lead to honest effort are wholesome. Wise is the man who, as he regrets the past, seeks to put forth every effort to repair the wrongs of the past, and be himself a better man for the future. Surely Ahasuerus might have done something more to repair the wrong done to Vashti in spite of the rigour of Persian law. Regrets that prompt the desire for forgiveness are wholesome. If it were not seemly for Ahasuerus to seek forgiveness from Vashti, yet he ought to have sought forgiveness from God. Have we no wrongs that need to be righted? Have we no sins that require forgiveness? We regret our sins when they expose us to temporal evils. Let us regret our sins as committed against God. Let us pray God for Christs sake to be merciful unto us. He is ready to forgive. Let us learn that self-pleasing is the highway to self-loathing. Our greatest sorrows are often the harvest of the seed our own hands have scattered. Remorse is a bitter cup to drink, and we prepare the repellent ingredients. Memory can be a great tormentor, and the sinner makes the lash with which memory inflicts its painful strokes. And those who injure the just will find that they injure themselves much more. The just may perish, but their memory is ever blessed. The fragrance of correct thinking, of truthful speaking, and of right doing comes from the tombs of the martyrs, and blesses the world. Oh, whatever may come of worldly honours, let men and women be true to principle, and so live that truth-loving men will pleasantly remember their names, and, in a not distant future, even persecutors will assist in decorating their tombs!
SUGGESTIVE COMMENTS ON Est. 2:1
All that he could do was to indulge in vain regrets; mingled, perhaps, with self-upbraidings. It is the usual penalty of rashness, especially the rashness of temporarily inflamed passion. To bring down the things of court and fashion to every-day life, how many of our police reports, attended with fines and imprisonments, are to be attributed to the very same causes as led to the deposition of Vashti, and the subsequent regrets of the king. When passion is allowed to get the reins of reason, violence is almost sure to follow, and after-reflection to administer the lash of self-censure and remorse. The seat of those domestic feuds and dastard assaults on the weak and defenceless which are brought to light in our criminal courts, and excite our indignation and horror, is just the anger, malice, and reckless speech with which we may be ourselves chargeable. It is not that we should censure them the less who have been carried into these outward acts of personal injury and brutality, but that we should be incited the more to guard our own hearts. For whether the injustice and cruel wrong be done by kings surrounded by their councillors, and defended by their rank from civil penalties, or by the meanest subjects who are lodged in our jails, the Judge of all the earth deals equitably, and in his final allotments will show that he is no respecter of persons. He brings our feelings and motives and secret passions to the same tribunal as actions, and pronounces sentence accordingly. With the fear of God upon us, let us be jealous of unbridled passion, and stamp out wrath, and we shall be saved from many of those remembrances and regrets which rob life of much happiness. Keep thy heart with all diligence, for out of it are the issues of life.
O memory! thou art a bitter avenger. Vashti might weep, but Artaxerxes had to repent. In the heat of passion, the one small offence, which had not been of her own making, had bulked so largely in his eyes as to shut out her many excellencies, kindnesses, and devotion; but when passion had subsided, these came prominently into view, and made that one offence seem as a very mote on a ground which was generally good and praiseworthy. But he could now do nothing to remedy the evil which had been done. In this view there is something terrible in the two words which Abraham is represented as addressing to the rich man in the New Testament historical parable, Son, remember! Recall the past! Think on the former unrequited, unacknowledged, and abused goodness of God! Think of how thou didst despise the poor, ulcerated, dog-licked beggar at thy gate! Ah! these bitter memories of earth will be ingredients in the future cup of the penal suffering of the lost! May God in his mercy deliver us from them all, and give us in their stead the blessed memory of an accepted Saviour, and a life of faith on the Son of God, who loved us, and gave himself for us!McEwen.
I. Sin and punishment are inseparable companions. They go together with chains of adamant. Like individual twins, they are born together, live together, are attended the one by the other, as the body by the shadow.
II. When sin is in the saddle then punishment is on the crupper. Isidore, the monk, was one that vaunted he had felt in himself no motive to sin for forty years together. The Hebrews have but one and the same word for both; and blind nature prompted those mariners to demand of the obnoxious prophet Jonah, What evil hast thou done (Jon. 1:7), that the hand of thy God doth follow thee so close? and those barbarians to censure St. Paul for some murder, whom, though he had escaped the sea, yet vengeance suffered not to live (Act. 28:4).Trapp.
1. He thought upon the happy days he had spent in her society.
2. He remembered the proofs of affection she had formerly given.
3. He remembered her punishment. How sad and heavy! Now that his wrath is appeased, and his judgment again balanced, he can see his weakness. The wrong which he thinks he has experienced from her he now sees to be of a very doubtful kind. He must even confess to himself that, though he had consulted his counsellors, he still had acted in a passionate manner, and given too free a rein to his wrath. This should have taught him to control his passions.
4. He remembered Vashti, but she was now lost to him. Lost for ever as his queen. Lost by his own act. The result of his own passion and wrath. And now the folly of his own act, like a serpent, stings him. Ahasuerus, amid all his wealth and splendour, now feels an oppressive want. He suffered a loss which could not be made good by any other possession, however precious. He may have more wives, and many of them, but they are not Vashti. David may have another son, but not a fair Absalom.
In speaking of the kings sorrow, it should be distinguished from repentance, or godly sorrow. From what we know of the character of Ahasuerus, we may safely conclude that the remorse he felt would be of a selfish character. He was no doubt troubled, but was it
1. Because of the injustice he had done to a virtuous, yet helpless woman? or
2. Because he felt that he had sinned against the law of right? or
3. Because he had lost his beautiful queen? Doubtless the latter chiefly, if not entirely. It was, therefore, only selfish sorrow. The kind of repentance or sorrow which a thief has when he finds himself in prison, deprived of liberty. He grieves, not because he is a thief, and wrongs his fellows, but because he has lost the chance to steal. Had Ahasuerus not lost Vashti, he would probably have never felt a pang. This feeling is as different as possible from repentance. Real repentance begins in humiliation of heart, and ends in reformation of life; it consists in the heart being broken for sin, and by sin. If we ever enjoy that peace which comes from God, our repentance must be that which is not to be repented of.
The nature of true repentance is well set forth in the following outline, by a wise old writer:
There seems to be an hysterosis in the words, Repent thee of thy remissness, laziness, lukewarmness, and learn by that thou sufferest to be zealous of good works, fervent in spirit, serving the Lord. Be zealous and repent; that is, be in earnest and thorough in thy repentance, and each part thereof, contrition, or humiliation, and conversion, or reformation.
1. Know that God will never leave pursuing thee until the traitors head be thrown over the wall, till thou humble thyself, and walk with God. As one cloud follows another, until the sun consumes them, so one judgment after another, till godly sorrow dispels them. Let the glory be to him, taking the shame and blame of it ourselves, submitting to anything that he shall see good to inflict. Say, Here I am, let him do to me as seemeth him best. If God will have my life, here it is; if my goods, here they are; if my children or any other dear pledge of his former favour, I resign them freely into his hands. Cleanse your hands, ye sinners; not your hands only, with Pilate, but your hearts also, with David (Psalms 51). Make use of all means, improve all occasions, turn all the streams into this one channel, for the driving of that mill may grind the heart.
2. Our sorrow must be unto a transmutation, or inward change. Our contrition must be joined with conversion, else all is lost; for this latter is the consummation of the former, and the seal of its sincerity. Here, then, you must set to work again, and be zealous in it. Let your crosses teach you to cast away all your transgressions, to turn from all your wickedness, repent of all your dead works, and put off all the fruits of the flesh. Spare no sin, but least of all thy beloved sinthy familiar devil; pitch thy hatred chiefly upon that, fight neither against small nor great in comparison of that; say of it, as Haman of Mordecai, What avails me anything so long as that liveth? But that once dead, the rest will soon follow, as all the servants attend the masters funeral.Trapp.
When the wrath of Ahasuerus was cooled, did he not, think you, envy persons of a less powerful position than himself?
Remorse now punished the king almost as severely as his imperious and unjust decree had punished the unhappy queen.
Man is not so wise that his decrees are perfect, and his enactments incapable of improvement.
He ought to have felt grief and shame, that, in his wine and rage, he had so severely punished, and in such an irrevocable manner rejected, so fair and desirable a woman.
Time assuageth the heat of anger, but time does not always fill up the gaps which human wrath makes.
Man has wants which no wealth can meet. There is a want which the best social arrangements cannot supply.
There is a craving in the human heart which no earthly power can satisfy.
Guilty man needs to be placed in a right relation towards God.
Ahasuerus was as poor as the humblest slave in his dominions in this respect, and far poorer than the poorest of the children of Judah, dispersed through his empire as exiles, but knowing Jehovah. When the soul can rest on God, as the God of redemption, when it can claim Jesus Christ as its portion, then all outward inequalities of rank and fortune become subordinate; the Christian possessor of a large inheritance feels that his chief good is in Christ, the poor believer feels that he has a share of the same exhaustless fulness. There is nothing that a man is more ready to keep than his wrath. But Ahasueruss against Vashti was after a time assuaged. He remembered Vashti not without some remorse, but without all true repentance. He forsook not his rash anger as a sin, but regretted it for a time, and laid it asleep, to be raked up again on as slight an occasion. In graceless persons vices may be barbed or benumbed, not mastered and mortified. A merchant may part with his goods, and yet not hate them. A man may part with his sins for self-respects, and yet retain his affection for them; he may remember his Vashti, his bosom sins, from which he seemeth divorced, and, by such a sinful remembering of them, recommit them.Trapp.
ILLUSTRATIONS TO CHAPTER 2
Discipline of the passions. The passions may be humoured until they become our master, as a horse may be pampered till he gets the better of his rider; but early discipline will prevent mutiny, and keep the helm in the hands of reason. Properly controlled, the passions may, like a horse with the bit in his mouth, or a ship with the helm in the hand of a skilful mariner, be managed and made useful.
A rich landlord once cruelly oppressed a poor widow. Her son, a little boy of eight years, saw it. He afterwards became a painter, and painted a life likeness of the dark scene. Years afterwards, he placed it where the man saw it. He turned pale, trembled in every joint, and offered any sum to purchase it, that he might put it out of sight. Thus there is an invisible painter drawing on the canvas of the soul a life likeness, reflecting correctly all the passions and actions of our spiritual history on earth. Now and again we should be compelled to look at them, and the folly of our acts will sting us, as it did the landlord, and also Ahasuerus.
Control of anger. Socrates, finding himself in emotion against a slave, said: I would beat you if I were not angry. Having received a box on the ears, he contented himself by only saying, with a smile, It is a pity we do not know when to put on the helmet. Socrates, meeting a gentleman of rank in the streets, saluted him; but the gentleman took no notice of it. His friends in company, observing what passed, told the philosopher That they were so exasperated at the mans incivility, that they had a good mind to resent it. He very calmly replied, If you met any person in the road in a worse habit of body than yourself, would you think you had reason to be enraged with him on that account? Pray, then, what greater reason can you have for being incensed at a man for a worse habit of mind than any of yourselves? That was a brave, strong man.
Impressions of sin. The great stone book of nature reveals many records of the past. In the red sandstone there are found, in some places, marks which are clearly the impression of showers of rain, and these are so perfect that it can even be detected in which direction the shower inclined, and from what quarter it proceededand this ages ago. Even so sin leaves its track behind it, and God keeps a faithful record of all our sins.Biblical Treasury.
If you cut a gash in a mans head, you may heal it; but you can never rub out, nor wash out, nor cut out the scar. It may be a witness against you in his corpse; still it may be covered by the coffin, or hidden in the grave; but then it is not till decomposition shall take place, that it shall entirely disappear. But, if you smite your soul by sin, you make a scar that will remain; no coffin or grave shall hide it; no fire, not even the eternal flames, shall burn out sins stains.
Counterfeit repentance. Beware that you make no mistake about the nature of true repentance. The devil knows too well the value of the precious grace not to dress up spurious imitations of it. Wherever there is good coin there will always be bad money.Ryle.
Repentance before pardon. The first physic to recover our souls is not cordials, but corrosives; not an immediate stepping into heaven by a present assurance, but mourning, and lamentations, and a little bewailing of our former transgressions. With Mary Magdalene we must wash Christs feet with our tears of sorrow, before we may anoint his head with the oil of gladness.Browning.
In all parts of the East, women are spoken of as being much inferior to men in wisdom; and nearly all their sages have proudly descanted on the ignorance of women. In the Hindoo book called the Kurral, it is declared, All women are ignorant. In other works similar remarks are found: Ignorance is a womans jewel. The feminine qualities are fourignorance, fear, shame, and impurity. To a woman disclose not a secret. Talk not to me in that way; it is all female wisdom.Roberts.
Degradation of woman. The farmers of the upper Alps, though by no means wealthy, live like lords in their houses, while the heaviest portion of agricultural labour devolves on the wife. It is no uncommon thing to see a woman yoked to the plough along with an ass, while the husband guides it. A farmer of the upper Alps accounts it an act of politeness to lend his wife to a neighbour who is too much oppressed with work; and the neighbour, in his turn, lends his wife for a few days work, whenever the favour is requested.Percy.
Radical reform. A small bite from a serpent will affect the whole body. There is no way to calm the sea but by excommunicating Jonah from the ship. If the root be killed, the branches will soon be withered. If the spring be diminished, there is no doubt that the streams will soon fail. When the fuel of corruption is removed, then the fire of affliction is extinguished.Secker.
Individual responsibility. Daniel Webster was once asked, What is the most important thought you ever entertained? He replied, after a moments reflection, the most important thought I ever had was my individual responsibility to God. There is no royal road, either to wealth or learning. Princes and kings, poor men, peasants, all alike must attend to the wants of their own bodies, and their own minds. No man can eat, drink, or sleep by proxy. No man can get the alphabet learned for him by another. All these are things which everybody must do for himself, or they will not be done at all. Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the souls health and well-being. Each must repent for himself. Each must apply to Christ for himself. And for himself each must speak to God and pray.Ryle.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
II. Promotion of Esther, Est. 2:1-23
A. Search for a Queen
TEXT: Est. 2:1-4
1
After these things, when the wrath of king Ahasuerus was pacified, he remembered Vashti, and what she had done, and what was decreed against her.
2
Then said the kings servants that ministered unto him, Let there be fair young virgins sought for the king:
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 Hegai the kings chamberlain, keeper of the women; and let their things for purification be given them;
4
and let the maiden that pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.
Todays English Version, Est. 2:1-4
Later, even after the kings anger had cooled down, he kept thinking about what Vashti had done and about his proclamation against her. So some of the kings advisers who were close to him suggested, Why dont you make a search to find some beautiful young virgins? You can appoint officials in every province of the empire and have them bring all these beautiful young girls to your harem here in Susa, the capital city. Put them in the care of Hegai, the eunuch who is in charge of your women, and let them be given a beauty treatment. Then take the girl you like best and make her queen in Vashtis place.
The king thought this was good advice, so he followed it.
COMMENTS
Est. 2:1 Remorse: Late in 480 B.C., Xerxes (Ahasuerus) returned from a disastrous military expedition to the Greek mainland (see Introduction, pg. 265). It had been three long years since he had, in a drunken rage, humiliated his beautiful queen, Vashti (she was probably executed finally). The word pacified is keosek in Hebrew and means a sinking down. Finally, after three years, his wrath settled down enough for him to remember with remorse, his beautiful Vashti, and what he had done to her. The Hebrew word zakar is the verb translated remembered. He remembered what she had done, and what was decreed against her. He had gone to Greece filled with male egotism, for a while venting his arrogance upon the Greeks, but then, suffering a humiliating defeat, he returned to Persia slightly less arrogant perhaps, than when he left. Whether Xerxes remembered Vashti before this or not, the Hebrew language does not indicate. The Hebrew verb system has no tense, at least in the sense in which past, present, and future are understood in English. Hebrew verbs have two kinds of action; complete and incomplete. It does have seven verb stems each expressing a particular voice or degree of action. The word zakar is the Qal stem of the verb and means completed action in the active voice; he remembered. Perhaps it was not until Xerxes had suffered an ego-deflation and returned to the familiar surroundings of the palace that the impact of the Vashti incident was able to sink into his heart. In the Haggadah (meaning, relate) portion of the Midrash (meaning, explanation) which is more homiletical than historical, it is conjectured that before Esther was made queen, Xerxes would compare women who entered with a statue of Vashti that stood near his bed. After his marriage the statue was replaced by one of Esther (Midrash Abba Guryon, Parashah 2). As lengendary as that may be, the biblical text seems to infer that Xerxes realized that Vashti had acted with wisdom when she refused to allow her royal highness to be profaned, and that his reaction was, at best, hasty, and worse than that, despicable!
Est. 2:2-4 Recommendations: The Hebrew noun nearoth is feminine plural of naar. It is translated servants; these servants were probably young maidens. Those now advising the emperor were not the seven princes of chapter one. These young maidens might well be visualizing the atmosphere in the palace should the emperor continue to brood on about his beautiful Vashtis fate and his own guilt. Quickly, with the shrewdness of feminine intuition, they suggest something that is certain to divert the attention of the male of the speciesa beauty contest to choose a new royal consort. Note that nothing is said about the social or political qualifications of the prospective queen. According to protocol, the emperor was supposed to take his wives from the seven chief families of the realm (see comments Est. 1:13-15). These young female servants knew how to change the mood of the emperor. Their suggestion was that the search for a new queen be concentrated on the physical features of womanhood. She must be fair to look upon and she must be a virgin. The word for virgin is bethulah and connotes young virgin. For a discussion of the difference between the words bethulah and almah, both of which mean virgin, see Isaiah, Vol. I, by Butler, pub. College Press, pg. 152153.
These women servants of the emperor suggested that elaborate procedures be instituted to find the fairest of the fair, the one young maiden in the whole Persian empire that would most please him. No possible candidate should be overlooked. All the maidens who might please the emperor were to be transported to the capital city, Susa, and housed in the house of the women. The house of the women was the emperors harem. Ancient kings and emperors had many wives and concubines. King Solomon had a house like this to accommodate his many wives and concubines (cf. 1Ki. 7:8). In the Persian palaces the house of the women was quite large and spacious because the emperors were known to have housed as many as 300 or 400 concubines as well as their wives. Hegai was probably one of the emperors most trusted eunuchs. The Hebrew word is saris and is translated in the RSV as eunuch. He was probably some repulsive old man, on whom the court ladies were very dependent, and whose favor they constantly courted. Some of the Hebrew kings evidently had such eunuchs (2Ki. 9:32; Jer. 41:16). The Hebrew word tameruqeyhen is translated things for purification in the ASV but their ointments in the RSV. It is from the root word maraq which means to make clean, bright by rubbing, to polish. It is not the Hebrew word used to legislate religious or ceremonial purification, therefore it probably had to do with some form of beauty treatment such as diet, training in royal behavior, anointment of the body with perfume, and facial make-up. It may also have been a sort of quarantine that would allow time for any latent disease or blemish to show up before the emperor made his selection.
The emperor considered this good (tov) advice. He was pleased at the prospect of looking over all the beautiful women of Persia and choosing one for a queen. It would be a welcome diversion from the tedious affairs of state.
Fuente: College Press Bible Study Textbook Series
II.
(1) After these things.We have seen that the great feast at Susa was in the year 483 B.C. , and that in the spring of 481 B.C. Xerxes set out for Greece. At some unspecified time, then, between these limits the proposal now started is to be placed. The marriage of Esther, however (Est. 2:16), did not come about till after the return from Greece, the kings long absence explaining the otherwise curious delay, and moreover, even in this interval, he was entangled in more than one illicit connection.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ESTHER MADE QUEEN, Est 2:1-18.
1. After these things How long after the divorce of Vashti is uncertain. It may have been only a few months, or it may have been a year or more after. It is no doubt to be dated before Xerxes’ departure for Greece, so that the gathering of the virgins to Shushan took place while he was absent from his capital. See note on Est 2:16.
He remembered Vashti And along with the remembrance came a desire to have her restored to favour again, and probably, also, a feeling that she had been too severely dealt with.
Fuente: Whedon’s Commentary on the Old and New Testaments
Est 2:5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;
Est 2:5
[11] Bush, Frederic W., Ruth, Esther, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 9, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), S. 362.
Est 2:5 “the son of Jair, the son of Shimei, the son of Kish, a Benjamite” – Comments – Mordecai’s genealogy is intentionally traced back to King Saul, the son of Shimei (2Sa 16:5-13), the son of Kish (1Sa 9:1). His adversary Haman will have his genealogy traced back to King Agag (Est 3:1). This narrative material clearly has the effect of building tension within the story, as any ancient Jew quickly remembers the story of Samuel instructing King Saul to destroy all remaining Amalekites. In Saul’s disobedience, he spared the life of King Agag (see 1Sa 15:1-35).
1Sa 9:1, “Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.”
2Sa 16:5, “And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.”
Est 3:1, “After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.”
Est 2:6 Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.
Est 2:6
2Ki 24:12, “And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.”
Jer 24:1, “The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.”
King Xerxes reigned from 485 to 465 B.C. [12] The story of Esther begins in this king’s third year of rule, which was around 482 B.C., which was one hundred and fifteen years after the first deportation of the Jews to Babylon. This calculation causes scholars a problem in identifying Mordecai with the first deportation of 597 B.C., making him well over one hundred and twenty years old, and Esther slightly younger. This age is impossible for Esther, and highly unlikely for Mordecai.
[12] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Ahasuerus.”
A second view that Xerxes in the book of Esther is referring to an earlier king, such as Cyaxares or Darius, has been proposed, but is rejected by most scholars. A third view is to interpret this verse to mean that one of Mordecai’s ancestors listed in the previous verse (Jair, Shimei, Kish) took part in the deportation. Bush believes the deportation mentioned in Est 2:6 is referring to Kish, an immediate ancestor and the last person in this genealogy, or to Mordecai’s ancestors collectively as a part of this deportation. [13] However, the context of the book of Esther leads its readers to contrast King Saul with King Agag, so that Kish is understood as Saul’s father. Paton brings up the argument that the text does not read, “whose ancestors were carried captive,” but, “who was carried captive,” leading some scholars to discount this third view and conclude a fourth view that the author is in error. In my opinion, the most logical view is to understand the deportation to refer to Mordecai’s genealogy collective.
[13] Bush, Frederic W., Ruth, Esther, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 9, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), S. 363.
Finally, it is possible that this individual is the same Mordecai who returned with Zerubbabel to rebuild Jerusalem in the second year of King Darius (c. 520 B.C.) (see Neh 7:7).
Neh 7:7, “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai , Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this;”
Est 2:7 And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.
Est 2:7
Est 2:7 Word Study on “Esther” – PTW says the Persian name “Esther” means, “star,” and is derived from the pagan goddess Ishtar.
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 the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;)
Est 2:12
[14] Don Colbert, (Longwood, Florida: Divine Health and Wellness), interviewed by Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.
Another aspect of these virgins spending one year to improve their beauty is that anyone of them having hidden diseases, such as sexually transmitted diseases (STD’s), would become apparent during the course of the year. Thus, it was a way that the king was protected from contagious diseases that are transmitted through sexual activity.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Choice of Virgins for the Position of Queen
v. 1. After these things, when the wrath of King Aliasuerus was appeased, v. 2. Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king, v. 3. and let the king appoint officers in all the provinces of his kingdom, v. 4. and let the maiden which pleaseth the king be queen instead of Vashti. And the thing, v. 5. Now, in Shushan, the palace, there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, v. 6. who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah v. 7. And he brought up, v. 8. So it came to pass, when the king’s commandment and his decree was heard, v. 9. And the maiden pleased him, v. 10. Esther had not showed her people nor her kindred; for Mordecal, v. 11. And Mordecal walked every day before the court of the women’s house, v. 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 the women, v. 13. then thus came every maiden unto the king, v. 14. In the evening she went, and on the morrow she returned into the second house of the women,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE QUEST FOR MAIDENS, AND THE CHOICE OF ESTHER TO BE QUEEN IN VASHTI‘S PLACE (Est 2:1-18). Vashti having ceased to be queen, Ahasuerus appears to have been in no haste to assign her dignity to any one else. Probably there was no one among his other (secondary) wives of whom he was specially fond, or who seemed to him pre-eminent above the rest. And he may even have begun to relent in Vashti’s favour (as seems to be somewhat obscurely intimated in Est 2:1), and to wish to take her back. Under these circumstances the officers of his court would become alarmed. Vashti’s disgrace had been their doing, and her return to power would be likely to be followed by their own dismissal, or even by their execution. They therefore came to Ahasuerus with a fresh piece of advice: “Let there be fair young virgins sought for the king; let officers be appointed in every province to select fitting damsels, and send them up to the court, for the king to choose a wife from among them.” So sensual a monarch as Xerxes (Herod; 9:108) would be strongly tempted by such a proposal (Est 2:2, Est 2:3). Ahasnerus embraced it at once (Est 2:4), and orders were given accordingly. The quest began, and among other maidens selected by the officials as worthy of the royal consideration, there happened to be a young Jewess, named Hadassah, the cousin and adopted daughter of a Jew called Mordecai, a eunuch attached to the court, who had a house in Susa. Hadassah was beautiful both in form and face (verse 7), and having been selected by those whose business it was to make the choice, was conducted to the palace, and placed under the care of Hegai, the eunuch who had the charge of the virgins on their arrival (verse 8). Hadassah, who on becoming an inmate of the palace received the Persian name of Esther (= Stella), attracted at once the special regard of Hegai, who granted her various favours (verse 9), and after she had been “purified” for a year (verse 12), sent her in her turn to appear before the king (verse 16). The result was such as Hegai had perhaps anticipated. Ahasuerus, preferring her to all his wives and to all the other virgins, instantly made her his queen, placed the crown royal upon her head, and celebrated the joyful occasion by a grand feast, and a general remission of taxation for a specified period (verses 17, 18). Thus the humble Jewish maiden, the orphan dependent for her living on a cousin’s charity, became the first woman in all Persia- the wife of the greatest of living monarchsthe queen of an empire which comprised more than half of the known world.
Est 2:1
After these things. Probably not very long after. Between the great assembly held in Susa in Xerxes’ third year, b.c. 483, and his departure for Greece, b.c. 481, was a period of about two years, or a little more. The application of the officers must have been made to him, and the directions to seek for virgins given, during this space. Ahasuerus remembered Vashti. With favour probably, or at any rate with regret and relenting. His anger was appeased, and balancing what she had done in one scale, and in the other what had been decreed against her, he may have begun to question whether her punishment had not been too severe.
Est 2:2
The king’s servants that ministered unto him. i.e. the great officers of the court, eunuchs and others, who had been more or less concerned in the disgrace of Vashti. Fair young virgins. Or, “young virgins fair to look on” (see Est 1:11).
Est 2:3
The house of the women. In an Oriental palace the women’s apartments are always distinct from those of the men, and are usually placed in a separate building, which the Greeks called the gynaeceum, and the Jews “the house of the women.” At Susa this was a large edifice, and comprised several subdivisions (see Est 2:14). Hege, the king’s chamberlain. Literally, “the king’s eunuch, i.e. one of the royal eunuchs (see Est 1:10). Keeper of the women. Strictly speaking, Hege seems to have been keeper of the virgins only (see Est 2:14); but he may have exercised a certain superintendence over the entire gynaeceum. Their things for purification. See Est 2:12. Such a divinity lodged in the Persian king that even pure maidens had to be purified before approaching him! It would have been well if the divinity had been himself less impure.
Est 2:5
Now in Shushan there was a certain Jew. Hitherto the narrative has been a mere story of the Persian court. Now at last a Jew is brought on the scene, very abruptly; and the history is to a certain extent attached to the other sacred books, and assigned its place, by the genealogy which follows. Whose name was Mordecai. The name Mordecai must almost certainly be connected with that of Marduk, or Merodach, the Babylonian and Assyrian god. But it may have been given to his son by a Baby-Ionian Jew without any thought of its derivation or meaning, perhaps out of compliment to a Babylonian friend or master. Another Mordecai, also a Jew, is mentioned by Ezra (Ezr 2:2) and Nehemiah (Neh 7:7).
Est 2:6
Who had been carried away. The word “who” may have either Kish or Mordecai for its antecedent. It is simplest, however, and most grammatical, to refer it to Kish. Chronological considerations also lead to the same result; and indeed, if we suppose Mordecai to be intended, we must give up the identification of Ahasuerus with Xerxes. The captivity which had been carried away with Jeconiah. There were at least three captivities of Judah the first when Daniel was carried away, in the third year of Jehoiakim (Dan 1:1), which was b.c. 605; the second that here referred to, when Jehoiachin, or Jeconiah, was made prisoner, eight years later, or b.c. 597; and the third when Zedekiah was taken and Jerusalem burnt, in b.c. 586. Kish belonged to the second captivity. Whom Nebuchadnezzar carried away. See 2Ki 24:15; 2Ch 36:10; Jer 24:1.
Est 2:7
He brought up Hadassah, that is, Esther. “Hadassah” has been compared with “Atossa,” and “Esther” with “Amestris;” but there is probably no more ground for the one identification than the other. Mordecai’s cousin received originally the Hebrew name of “Hadassah,” a derivative of hadas “myrtle” (compare “Susannah“ from shushan, “lily”); but was subsequently called by the Persians “Esther,” which may either be Ishtar, “Venus,” or an equivalent of the Zend ctare, Mod. Pers. sitareh, Greek , Engl. “star,” etc. His uncle’s daughter. Therefore his own first cousin, but probably much younger than himself. Whom Mordecai took for his own daughter. Not perhaps By a formal adoption, but by taking her to live with him, and treating her as if she had been his own child. This fact is related to account for the terms of familiarity between the two, which form an essential part of the later narrative. It introduces Mordecai to the reader under a favourable aspect, as kindly and benevolent.
Est 2:8
His decree. Literally, “his law”the same word as that which occurs in the phrase “the law of the Medes and Persians, which altereth not” (Dan 6:8, Dan 6:12, etc.). Hegai. The “Hege” of Est 2:3. Slight differences in the mode of spelling names were common at this period. Esther was brought. Some have rendered, “was forcibly brought;” and in the second Targum on Esther there is a story that Mordecai concealed her to prevent her from becoming an inmate of the royal harem, and that the king’s authority was invoked to force him to give her up; but the Hebrew word translated “was brought” does not contain any idea of violence; and the Persian Jews probably saw no disgrace, but rather honour, in one of their nation becoming even a secondary wife to the great king.
Est 2:9
The maiden pleased him. Literally, “was good in his eyes,” the same expression as that which occurs in Est 1:21. And she obtained kindness of him. This is a phrase peculiar to the Book of Esther, and a favourite one with the author (see verses 15, 17; and Est 5:2). It is better translated “she obtained favour” (as in all the other places where it occurs) than “she obtained kindness,” though the latter translation is more literal. Her things for purification. See verse 12. With such things as belonged to her. Literally, as in the margin, “with her portions”by which is probably meant her daily allowance of food. And seven maidens. Rather, “and her seven maidens.” It is implied that each virgin had seven female attendants assigned to her. Meet to be given her. It was in this point that the “favour” or “kindness of Hegel was shown. He selected for her use the most suitable of the attendants.
Est 2:10
Esther had not showed her people. To have confessed that she was a Jewess would probably have roused a prejudice against her, or at any rate have prevented her from being received with special favour. Mordecai, knowing this, had instructed her to say nothing to Hegel on the subject, and no one else, it would seem, had enlightened him.
Est 2:11
Mordecai walked every day before the court of the women’s house. Mordecai seems to have been one of the porters at the main entrance to the palace, and his proper place was at the gateway. He contrived, however, during some part of each day to visit the court in front-of the seraglio, in order to see Esther, or at any rate obtain intelligence concerning her.
Est 2:12
After she had been twelve months, according to the manner of the women. Rather, “After she had been (in the palace), according to the law prescribed to the women, twelve months.” A year’s purification was considered necessary before any maiden could approach the king (see the comment on Est 2:3). Six months with oil of myrrh. Myrrh was highly esteemed, both for its scent and for its purifying power, by the ancients. In Egypt it was employed largely in the preparation of mummies (Herod; 2.86). The Jews were directed to make it one of the chief ingredients in their “holy anointing oil” (Exo 30:23-25). Dresses and beds were scented with it (Psa 45:8; Pro 7:17). And six months with sweet odours. The word translated “sweet odours” seems to mean “spices” generally (comp. So Est 4:16).
Est 2:13
Then thus came every maiden, etc. Rather, “And when each maiden came thus purified to the king, whatever she asked was given her,” etc. The whole verse is one sentence. The meaning is, that on quitting the house of the women for the king’s apartments, each maiden was entitled to demand anything that she liked in the way of dress or ornament, and it had to be given her.
Est 2:14
On the morrow. Literally, “in the morning.” The second house of the women. The gynaeceum comprised at least three distinct houses:
1. A residence for the queen, corresponding to that which Solomon built for the daughter of Pharaoh (1Ki 7:8);
2. A house for the secondary wives, or concubines; and,
3. A house for the virgins. On returning from her first visit to the king’s chamber, a woman ordinarily became an inmate of the “second house.” This “second house” was under the care of a eunuch called Sha’ashgaz.
Est 2:15
Abihail, the uncle of Mordecai. Literally, “the paternal uncle,” or “father’s brother.” The genealogy may be thus exhibited:
See diagram, Genealogy of Mordecai and Esther
Who had taken her for his daughter (see the comment on verse 7). She required nothing, etc. Esther would not trust to the extraneous and adventitious beauty of dress or ornaments, or at any rate would give herself no trouble about such things. If she succeeded, it should be without effort. Hegai might dress her as he pleased. She left all to him. Esther obtained favour, etc. Either this is intended as a general assertion”No one could ever see Esther without admiring her and feeling favourably disposed towards her,”or it has special reference to the particular occasion”No one who saw Esther on this evening but admired her and felt well disposed towards her.”
Est 2:16
The tenth month, which is the month Tebeth. This is the only mention of the month Tebeth in Scripture. It followed Chisleu, and corresponded to the end of December and the earlier part of January. The word seems to have come in from Egypt, where the corresponding month was called Tobi, or Tubi. In the seventh year of his reign. Four years after the disgrace of Vashti, probably in January, b.c. 479. Xerxes had recently returned from the Grecian expedition defeated and disgraced. He was glad to dismiss warlike matters from his thoughts, and to console himself for his failure by the pleasures of the seraglio.
Est 2:17
Above all the women. i.e. “above all his former secondary wives, as well as above all the virgins.” The royal crown. See the comment on Est 1:11.
Est 2:18
Then the king made a great feast. As Persian kings were in the habit of doing on every joyful occasion. Even Esther’s feast. It seems to be meant that the feast was one which continued to be spoken about, and which was commonly known under this title. And he made a release to the provinces. As the Pseudo-Smerdis had done when he usurped the throne (Herod; 3.67). A “release” was an exemption from taxation, or from military service, or from both, for a specified period. And gave gifts, according to the state of the king. Literally, that is, “in right royal fashion” (see Est 1:7). The practice of making presents, so common in the East at all times, was much in vogue among the Persians, and was practised especially by the monarchs (Herod; 1.136; 3.135; 7.26; Xen; ‘Cyrop.,’ 8.2, 7, et seq.; ‘Anab.,’ 1.9, 22, etc.).
HOMILETICS
Est 2:1-4
Evil counsel overruled.
When a king takes counsel of flatterers and favourites, it bodes no good either to himself or to his people. Such parasites think only how they may make their masters’ vices the stepping-stones to their own preferment and power. And a king encompassed with adulation, and encouraged to gratify his own passions, is not likely to rule over his subjects with justice or with wisdom. The ministers of Ahasuerus, in advising him to have his provinces ransacked for beautiful girls, to be brought to him for his approval, that from among the multitude he might select a consort to succeed the disobedient Vashti, were animated by a desire to please the voluptuous monarch, and so to strengthen their own position and influence. Yet even counsel so nefarious was overruled by Divine providence for good.
I. THIS ADVICE WAS IN ITSELF BAD. Oriental despots were encouraged to lead a life of self-indulgence. Yet the counsel given to Ahasuerus passed all bounds of decency.
1. It was bad for the king, who was thereby led to think of his own sensual gratification, rather than of the cares of state which properly devolved upon him.
2. It was bad for the young women themselves, all whose thoughts were engrossed by their desire and plans to please the monarch, and who were encouraged to regard themselves in no higher light than as instruments of royal pleasure.
3. It was bad for the population generally; for the families from amongst whom the maidens were taken to supply the harem of the king, and for the young men who were deprived of wives whose beauty and amiability might assist them in living a virtuous and honourable life.
II. THIS ADVICE WAS NEVERTHELESS OVERRULED FOR GOOD. HOW apparent is this principle to every thorough student of history, to every careful observer of life! How confirmatory of our belief in a general and particular Providence l
1. The policy in question was directly overruled for the advancement of Esther. A virtuous, benevolent, and deserving girl was raised from an obscure position to one of eminence and influence.
2. And this policy was indirectly overruled for the deliverance of a nation. Vashti was deposed; Esther was raised to power; Mordecai was enabled to communicate with the throne; Haman was defeated and disgraced; Israel was delivered from the enemy. Such were the links in this chain of Providence.
Lessons:
1. We have no right to give evil counsel in the hope that good may issue from it, to “do evil that good may come.”
2. We must not be discouraged when tyrants and flatterers seem to have their own way. The Lord reigneth. He has a thousand ways of fulfilling his own purposes. He bringeth the counsel of men to nought.
3. We must at all times trust and hope in the Lord. He bringeth forth their righteousness as the light, and their judgment as the noon-day. Our extremity is his opportunity. They that trust in him shall never be moved.
4. For we cannot forget that the evil counsel of Caiaphas, the greed or ambition of Judas, the weakness of Pilate, the fury of the Jews, were all overruled for the salvation of mankind!
Est 2:5, Est 2:6
A captive Hebrew.
Among “the children of the captivity” were some remarkable instances of high character, beautiful patriotism, sincere and conspicuous piety. Ezra, Nehemiah, and Daniel come before the mind of the student of the later books of the Old Testament as persons who would have been an honour to any nation, any age, any condition of life. Mordecai may claim to rank with, or only just below, these noble men. His career furnishes us with several striking illustrations of the wisdom and efficiency of the plans of Divine providence.
I. We see, in Mordecai’s life, now PROVIDENCE PREPARES BEFOREHAND FOR THE EVENTS OF AFTER YEARS. Both in his rearing and nurturing his young cousin Esther, and in his preserving the king’s life by discovering the plot of the eunuchs, Mordecai was unconsciously preparing himself for the great service which was his chief claim to be held in remembrance and honour. How often do we observe the same factthe unconscious education of his people by the Lord for the future work to which he destines them!
II. We see, in Mordecai’s life, now PROVIDENCE CAN RAISE THE LOWLIEST TO THE LOFTIEST POSITION. He was a Jew, a captive exile, a eunuch probably, a servant in some lowly capacity in the palace. Yet he came to be acknowledged as “the man whom the king delighted to honour.” He came to be in the king’s favour, “was great in the king’s house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater,” and became “next unto king Ahasuerus.” God, in his wisdom, often “exalteth them of low degree.”
III. We see, in Mordecai’s life, HOW PROVIDENCE CAN USE THE UNLIKELIEST INSTRUMENT TO DO GREAT SERVICE. Everything we know about this man leads us to the belief, that in selecting him for the work God chose to do by human means, Divine wisdom evinced independence of and superiority to the standards and the expectations of men. Our confidence should be shaken in the plans of men, should be strengthened in the wisdom of God. And we should beware of scorning any child of God, and of counting the lowly as unworthy of confidence and esteem. “Promotion cometh neither from the east, nor from the west, nor from the south. But God is the Judge; he putteth down one, and setteth up another.”
Est 2:7
Esther.
The Jewess after whom this sacred book is called has been always regarded by her nation with affectionate gratitude, on account of the service she rendered to Israel during the captivity. And there are some features of her character which claim our notice and admiration, and which explain the position she holds in the heart of the Hebrew people. We recognise in Esther
I. FILIAL AFFECTION AND REVERENCE. An orphan, she was adopted by her cousin and senior, Mordecai, who “took her for his own daughter,” and “brought her up.” Accordingly, she treated Mordecai as her father. His will was law to her. She sought and obeyed his advice. Even when upon the throne she did not lose her reverence for the guardian of her youth.
II. A PRUDENT AND AMIABLE DEMEANOUR. When in a strange place, and in unfamiliar society, and in a difficult position, Esther commended herself to the favour of those with whom she was brought into contact. Simple, unexacting, compliant, she won all hearts.
III. WIFELY AFFECTION AND DEVOTION. Esther rapidly gained influence over the king, who raised her to share his throne. She evidently gained her position and influence not by haughtiness and arrogance, but by amiability and affection, by humility and grace.
IV. SINCERE PATRIOTISM. “How,” said she to the king, “can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?” Though raised to be a queen, she did not forget the people amongst whom her earliest years had been passed, and in whose religion she had been trained.
V. WISDOM AND BOLDNESS OF POLICY. Esther, as the queen of an arbitrary and capricious monarch, was placed in a position of immense difficulty. She conducted herself with wonderful discretion. Especially she knew when to act with a firm though modest boldness. Her whole conduct, with regard to Haman and with regard to Ahasuerus, was marked by sagacity, patience, and a wise audacity. And it resulted in a conspicuous and happy success. The poor orphan captive came to a throne, and thence wrote with all authority to confirm decrees, delivered a nation from impending peril, and instituted a festival which has lasted through centuries of human history.
Est 2:7
Adoption.
Esther was early left fatherless and motherless, and in her orphanage found a friend and benefactor in Mordecai, her cousin, and evidently her senior by many years. He adopted her, and treated her as his own child. Under his roof and protection she lived, until, for her beauty, she was selected for the household of the king. This is but one of many illustrations of the practice of adoption issuing in signal advantages to both parties.
I. Observe THE ADVANTAGES ESTHER SECURED through Mordecai’s adoption of her as his own daughter. Her wants were supplied; a home was provided for her, a suitable education was given her, and her character was trained-to habits of obedience and piety. She was protected from the temptations which might otherwise have assailed a beautiful orphan girl. And in due time her station and her work in life were pointed out by Divine providence.
II. Observe THE BLESSINGS WHICH ACCRUED TO MORDECAI HIMSELF through his adoption of Esther. His home was brightened by the presence of a bright and lovely daughter; his heart was gladdened by her filial affection and gratitude; his solicitude and care were rewarded by her attention to his wishes and compliance with his admonitions. And, more than all, the time came when his adopted daughter was the agent in saving his life and the life of the community and people to which they both belonged. Never could he regret having received Esther as his own child. Ever must he have looked back upon his adoption of her as one of the wisest acts of his life; as one which God manifestly smiled upon and blessed.
III. Consider THE LIGHT WHICH ADOPTION CASTS UPON THE RELATION BETWEEN GOD, THE DIVINE FATHER, AND THE CHILDREN OF HIS SPIRITUAL FAMILY. It is to Divine, adopting love that we owe our position of privilege, happiness, and hope. “What manner of love hath the Father bestowed upon us, that we should be called the children of God?” Happy we if we have received the Spirit of adoption, whereby we cry, Abba, Father! What obligations to gratitude and affectionate obedience are connected with the pity of God and the grace of Christ, through which we have been received into the heavenly family!
Practical lessons:
1. There may be those, people of good means, and childless especially, who may do wisely, who may exercise true benevolence, by adopting an orphan child, and receiving such a destitute one into their home. How much better this than subscribing to an orphan asylum, excellent and useful though that may be.
2. Adopted children are laid under a stringent obligation to recompense the kindness shown them by their benefactors, by their obedience, devotion, and anxiety to serve and please. Scarcely inferior to the claim parents have upon their own offspring is that they have upon the children they have adopted as their own.
3. Great is the mercy of God, who invites us, “by nature children of wrath,” into his spiritual family. There can be no question more momentous for each hearer of the gospel than this: “Am I a child of God through faith in Christ Jesus?”
Est 2:10
Reserve and reticence.
Both when residing in the king’s house, under the custody of Hegai, the keeper of the women, and afterwards, when promoted to be queen, Esther concealed her family and her nationality. This is expressly mentioned in verses 10 and 20, and stress is evidently laid upon her acting thus. A general practical lesson may be drawn from this part of Esther’s conduct.
I. THERE ARE OCCASIONS FOR RESERVE AND RETICENCE WITH REGARD TO ONESELF. Such concealment is especially repugnant to our frank and open English habits. Yet there may be reasons and justification for it.
1. Filial obedience may require such reticence. Esther was charged to act as she did; and, even when raised to the throne, she “did the commandment of Mordecai, like as when she was brought up with him.” Her guardian’s care of her entitled him to use some authority, which her just gratitude disposed her to acknowledge.
2. Prudence may make such reticence expedient. It was probably for Esther’s advantage that her nationality should remain a secret in her own bosom. Had it been known that she was a Jewess, an exile, she might have had to endure some suffering, and disfavour, and contempt. There was no sufficient reason for disclosing her kindred and people; no one had a right to interrogate her thereupon; and she was not guilty of falsehood, or of deceit, in acting as she did.
II. THERE ARE OCCASIONS WHEN RESERVE AND RETICENCE MUST BE THROWN ASIDE. The wise man tells us, “There is a time to keep silence, and a time to speak.” The time came when Esther spoke out, and declared herself one of the exiled and contemned race, against which the haughty minister of state was maliciously plotting: Until then there was no obligation for her to reveal herself; after that moment silence would have been guilty. Christ himself remained silent amidst the accusations and calumnies of the false witnesses; but when adjured by the high priest, he acknowledged himself to be the Messiah, and the Son of God. There is scope for great discretion and prudence in the conduct of those who mix much with the world, and especially of those who are connected with courts and governments. The Christian will often stand in need of that guidance, which can be obtained only by consulting the oracles of God, and by seeking the teaching of the Spirit of all wisdom and grace.
Est 2:11
Watchful solicitude.
It is observable that Mordecai did not remit his attention and care when his adopted daughter was taken into the royal palace. He still made it his daily business to ascertain her happiness and her prospects. Remark
I. THAT THE YOUNG AND INEXPERIENCED NEED TO BE WATCHED WITH A ZEALOUS AND AFFECTIONATE CARE. NO person with any experience of human life can be ignorant of this necessity. How many young people have we known who have been ruined for want of vigilance, kindly interest, and wise counsels! It is cruelty to leave the fatherless and motherless beauty to the tender mercies of strangersperhaps of the wicked.
II. SUCH VIGILANCE AND SOLICITUDE WILL HAVE AN EXCELLENT EFFECT UPON THOSE WHO ARE ITS OBJECTS. It is a protection to a young person to know that she is not forgotten by affectionate and anxious relatives. One who is abandoned by her kindred is very likely to be abandoned by all that is good. We are, all of us, the stronger for the sympathy and interest of those who love us.
III. WATCHFUL CARE MAY BE THE MEANS OF DEFEATING EVIL DESIGNS. It does not seem that, in Esther’s case, there was any special reason of this kind for her guardian’s vigilance. But in sinful society it may often happen that the protection of honourable and Christian friends may be the means of preserving the young in the paths of virtue and religion, c, We are members one of another;” and none should be unconcerned at his neighbour’s danger, or unwilling to put forth an effort for his neighbour’s safety and welfare.
Practical lessons:
1. Are there none over whom we may watch, for their social happiness and for their spiritual good?
2. Are there not young people who are indifferent and ungrateful for the service of friendly regard and kindly watchfulness? This is a sin, indeed, of which they cannot too soon repent. By the prayers offered for you, and the tender watchfulness of which you are the objects, I entreat you to follow the ways of wisdom, which are ways of pleasantness and peace.
Est 2:15
Favour with men.
We read of Esther that “the maiden pleased” the custodian, and that “she obtained kindness of him;” that she “obtained favour in the sight of all them that looked upon her;” that she “obtained grace and favour in the sight of the king more than all the virgins.” Thus she obtained the influence which she used to so good and benevolent purpose in after years.
I. THERE ARE CERTAIN QUALITIES BY WHICH THE FAVOUR OF OUR FELLOW–BEINGS IS GAINED. Natural endowments are the easiest passport to general favour. A handsome presence, beautiful features, a winning voice, natural and graceful manners, all have great immediate influence with society generally. Genius and heroism, learning and accomplishments, birth and station, all these contribute to popularity. It seems a very easy thing for some persons to become general favourites; yet many of the qualities which secure favour are the result of painstaking and study. In the case of Esther, her extreme beauty, and the simplicity and humility of her demeanour, and the modesty and integrity of her character, all contributed to make her the favourite of the king, and the court, and the people.
II. GENERAL FAVOUR SECURES REMARKABLE INFLUENCE. Men will listen to the counsels or the requests of those who enjoy their affection and esteem. In all stations of life there are those who, being in favour, are therefore in power. Esther used the influencewhich another in her position might have employed for selfish endsfor the public good. But had she not won esteem and confidence she would have been without the power to do the great service she rendered.
III. THOSE WHO ENJOY FAVOUR WITH MEN ARE RESPONSIBLE FOR ITS WISE EMPLOYMENT. How often have kings’ favourites treed their influence for sordid and vile purposes! And how often is popularity prostituted to base ends l Like other “talents,” the favour a Christian enjoys should be used for the promotion of the cause of righteousness and human happiness. For the employment of this, as of other sources of influence, men must give at last an account to God.
Practical lessons:
1. The young should cultivate qualities and habits which may give them favour with men. There is a foolish notion that moroseness is usually associated with independence and integrity. But we have the Scriptural admonition, Be courteous. And we read that the Lord Jesus “grew in favour with God and men.”
2. Those who enjoy favour should endeavour, with watchfulness and prayer, to use the gift for the good of their fellow-men and the glory of God.
Est 2:17
Esther made queen.
History records many strange vicissitudes of fortune. The beggar is raised from the dunghill to the palace; the wealthy is brought to poverty; those once flattered and caressed are forgotten or despised. In Scripture history the Arab sheik becomes the father of nations; the boy sold into bondage becomes the prime minister of the greatest of states; the deserted babe becomes the mighty leader of a people; the shepherd lad becomes the renowned king of Israel. And Esther, the poor orphan, adopted by the despised Mordecai, becomes the successor to Vashti, and the queen of Ahasuerus, king of Persia.
I. We have in Esther’s exaltation AN INSTANCE OF THE UNCERTAINTY AND MUTABILITY OF HUMAN LIFE. Here how true it is that “nothing continueth in one stay!” As the ancients figuratively expressed it, “Fortune is ever turning her wheel.” We know that the hand of a wise and overruling Providence is manifest to the eye of faith in all the changes which occur in human life. We should learn not to think too much of circumstances, but to seek in every state to be content, and to be ready to profit spiritually by all events, and to turn every position in which we are placed into an opportunity for serving and glorifying God.
II. Elevation to a high position is AN EFFECTIVE TEST OF CHARACTER. There are some weak and worthless natures which cannot endure when put thus to the proof. Such persons when raised to a lofty station forget, despise, or disown former friends. Other and nobler natures are benefited by promotion. Such persons retain kindly recollection of former associates, carry with them into new positions the ancient sympathies, even enlarged and refined, and, above all, retain the sweet grace of humility. Esther forgot not the friend of her youth, forgot not the people from whom she had received her knowledge of the true God. And she demeaned herself with the exquisite grace of lowliness when exalted to a throne.
III. Exaltation may bring with it OPPORTUNITIES OF ENLARGED USEFULNESS. Every station in life affords scope for serving our fellow-men. But a station of eminence and authority has pre-eminent advantages of this kind. Noble natures value rank chiefly for this reason, that it imparts facilities to public services. To Esther there came one great and signal opportunity of serving her kindred and nation, an opportunity for which she was indebted to her position as consort of the king of Persia. And she did not neglect to avail herself of the opportunity thus placed within her reach.
IV. Elevation to power may LEAD TO THE ENJOYMENT OF WIDE–SPREAD GRATITUDE AND AFFECTION. Esther used her position in such a way that she has been held by the nation she rescued from ruin in lasting and grateful remembrance. Those who employ power for self-aggrandisement will, by just minds, be contemned; but all who toil “not for their own, but for their people’s good,” will have their record in the grateful hearts alike of contemporaries and of posterity.
Est 2:18
Release and gifts.
Esther’s marriage was celebrated in a manner intended and fitted to impress the nation with a sense of the favour and honour with which she was regarded by the “great king.” There was a great feast at Susa, that the metropolis might have an opportunity of honouring the new queen. And throughout the kingdom there took place, according to the command of Ahasuerus, such celebrations and observances as were in accordance with Oriental customs. Particularly are mentioned the releases or remissionsit may be presumed from taxation or military service; and the giftsprobably of robes, and in some cases of jewels. We may regard these tokens of kingly favour as emblematic of the blessings provided by Divine mercy in the gospel of Christ for the sinful and needy children of men.
I. The heavenly King favours us, sinners and spiritual bondsmen, with RELEASE AND REMISSION.
1. From the service of Satan.
2. From the thraldom and punishment of sin.
3. By the redemption of his Son, Jesus Christ.
II. The heavenly King bestows upon us, his subjects, NUMEROUS AND PRICELESS GIFTS.
1. As the condition and means of all other benefactions regard him who is “the unspeakable Gift.”
2. The gift of the Holy Ghost.
3. The gift of eternal life.
4. Remember that all the bounties of Divine providence come to us as proofs of the Father’s love, and through the mediation of Christ.
Practical lessons:
1. Spiritual liberty is provided and offered; the prison doors are opened. Go ye free.
2. Spiritual bounty is at your disposal; “all things are yours.” Take and rejoice in the manifold gifts of God.
HOMILIES BY P.C. BARKER
Est 2:1
Memory’s visitation.
The interval here indicated cannot be measured exactly. It is not important, or probably it would have been stated. But some things respecting it are worthy of note: that time is measurable by what we do in it, and by how the individual character grows in it. It is measurable in sadder waysby all the heap and accumulation of the undone lying at our feet. And once more, among many other ways, we are reminded here how it is measurable by the duration or the cooling down of temper, of “wrath.” Though the fiercest passion and the hottest wrath burn out the quickest and cool down the most rapidly, it is not to be forgotten that their effects are not similarly disposed of or reversed. Far otherwise. The fire burns out rapidly because it has finally consumed its fuel, and the hot wrath cools down quickly because it has devoured its prey. These results are irreparable, though the loss they speak, the guilt they fix, the crime they mark, men gladly turn away fromresults indeed often incalculable. This passage calls attention to the subject of memory‘s visitations. We may make a distinction between memory’s visits and its visitation. The former often sweet and often welcome, even when most touched with the spirit of sadness; but the latter heralding for the most part reproof, remorse, and the retributive. Let us observe
I. HOW MEMORY MAY BE HELD IN ABEYANCE; RATHER, UNDER CERTAIN TREATMENT, HOLDS ITSELF IN ABEYANCE. There is a sense in which it neither holds itself in abeyance, owing to any unconscious affronts we offer it, nor is held in abeyance by any distinct and defined efforts of our own. For is it not a thing worthy to be observed, as one of the evidences of a wise and merciful Creator, that memory itself does not insist on an equable exertion of all its power. Wide as its jurisdiction, it is abundantly evident that it is not all equally travelled. Its hemispherical chart shows only some strongly-marked places; multitudinous as the names engraved on its latitude and longitude,yes, even innumerable,they were, as regards the enormous majority of them, but very faintly graved, and they become soon enough illegible, indiscernible. The few things which we judge most important to be remembered, we charge ourselves with special pains and by special methods to remember. If memory were obliged to retain all that it had ever taken cognisance of, it is evident that it would choke up all other present exercise of our faculties, and would imperiously stop the working of the mental machinery. It would bring all to a deadlock. On the other hand, and to our present point, there are things which, instead of needing our study and effort and rational methods in order to charge memory to retain them, will need some soporific treatment if memory is to be disarmed. All our grand mistakes, all our vivid joys, all our vivid sorrows, all our vivid warnings, all our vivid experiences, of almost every kindthe startled moment, the hairbreadth escape, the pang of irretrievable failure, the moment of supreme success, all these and their likes write themselves with ink that suffers no absolute effacing, even for the present life; and though it does suffer itself to be dimmed, obscured, and over-written, so as a while to be illegible, this is gained only by methods intrinsically undesirable, very unsafe, very forced. These works of memory are of nature’s own quickening, and to try to stifle their due utterance is of the nature of a premeditated offence against nature. It is, with rare exceptions, at an indefensible risk that we consciously dare this, or by any species of recklessness court it. Of the devices of Satan in this sort let us not be ignorant, that we may be the rather forearmed. Some of the methods of dimming memories that should not be dimmed are illustrated forcibly in the history of Ahasuerus’ present conduct; as, for instance
1. The blinding force of the storm of “wrath,” of hate, of intemperateness, of lust.
2. The stupefying force of sensuality, of bodily indulgence, and excess of luxuriousness.
3. All headstrong recklessnessthe defiant disposition that “neither fears God nor regards man.”
4. The enfeebled conscience, and, of necessity, much more the temporarily paralysed conscience.
5. The imperious yoke of self-seeking in all we think, and of supposed self-interest.
6. A heart already callous, hardened by habit, familiarised with sin. These and other causes frighten away the most useful messages of memory, weaken her wings, and she is not to be depended upon to alight with the needed whispers of either warning or encouragement. It is one of the worst of signs, one of the most ominous warnings of approaching spiritual disaster, when memory in certain directions abnegates her rights; offended and grieved, holds herself in the background; or, rudely repelled, seems awhile to accept the law of banishment pronounced against her.
II. HOW AT AN UNSUSPECTED MOMENT MEMORY RE–ENTERS THE SCENE, WITHOUT DEROGATION OF ITS RIGHTS, AND WITH ADDED EFFECT. It was so to a remarkable degree now. The “wrath,” with some concomitant auxiliaries, which had held memory awhile at bay, was subsided, and memory with silent majesty walks in. Its figure is not dim, its utterance is not indistinct, its indictment is not vague. No; the trial must be called on, the debt must be demanded, and interest must be added to debt. With what skilful brevity, of amazing power to suggest, the position is put before us. “Ahasuerus remembered Vashti, and what she had done, and what was decreed against her.” The arbitrary, licentious man could depose the woman who resolved to maintain her own and her sex’s rightful dignity and modesty, but he could not depose his own memory. She was a mistress still, and one who stuck closer than an ill-treated, dishonoured wife. Affection helps memory; he sees with his inner eye the woman he had loved so well once to prefer her to all, and to make her wife and queen. Conscience perhaps in some part helped memory, as memory certainly was paving the way for the future work of conscience. The figure of Vashti was before his inner eye, but she herself was not. The law of Mede and Persian stood in the way, crumpled up the law of right, stifled the dictate of affection, and smothered the muffled, incoherent accents of conscience. The hall of trial is in his own disordered breast, but the essentials of the trial are present there nevertheless. He remembered Vashti, and “what she had done”nothing worthy of divorce, of punishment. All the reflection was upon himself, fell back with a heavy thrust on himself. He remembered Vashti, “and what was decreed against her”an iniquitous decree, a decree not merely injurious to her, but also to himself and his reputation henceforward down through all the world’s time. This is what memory’s visitation was now for Ahasuerus, and memory left him in the most appalling condition in which a human heart can be ever leftleft him drifting into a woeful BLANK. He missed Vashti. He could not replace her. He has decreed for himself a void which cannot be filled, even though a better object be offered for the void. Memory leaves him again awhile when it has forced this conviction on the unwilling victim, that he has stricken himself sore, and that on himself his “decree” has recoiled.B.
Est 2:4
The verdict of pleasure an untrustworthy basis of action.
If wisdom and goodness sometimes make all profit they can by embracing opportunity, much more often do policy and evil. For the “children of this world are wiser in their generation than the children of light.” They most studiously adapt means to end; they most patiently bide their time; they most unerringly, in this disordered scene, this dislocated system, see and snatch the opportunity. Let us observe here the appeal made to the King Ahasuerus
I. IN THE LIGHT OF THE OPPORTUNE TIME AT WHICH IT WAS MADE. Meaning much there was in that time. The moment makes often the difference. Now the moment and the man met. A cheerless blank before the king. An aching void within him, as though emptiness were the most veritable existence. We do not indeed read that of this inner vacancy the king said a word or uttered a complaint; he would not make so humiliating a confession. But whether he did so or not, it was no doubt seen, and he was seen through by the minions of his retinue and his court. His own “wrath,” and, as we have reason to know, matters of state and matters of war, had helped him tide over several months; but un-ease at heart can be no longer endured, and is bound to betray him. Neither momentary diversion of heart nor months’ diversion of mind destroys facts, nor turns back dissatisfaction’s natural tide. The most they do is to arrest awhile, certain to aggravate after a while.
II. IN THE LIGHT OF THE SPECIAL INNER PREPARATION FOR IT WHICH THE WHOLE HERETOFORE COURSE OF HIS LIFE HAD MADE. That antecedent course of life might have been judged to be a deliberately-constituted preparation for such a moment as the present. No outward opportunity for good or evil, no outward invitation of gain or loss, is comparable for effect with that opportuneness which is, which is made, which grows within. There is no such ripeness of time as that which comes of ripeness of disposition. If the spark also is to have its fair chance, it must fall on touch-paper, dry wood, gunpowder. If an ill-starred suggestion, or the happiest, holiest impulse, is to have each its own due course, the one and the other must fall, though in time’s briefest instant, upon the material of a character that has been consciously or unconsciously fitting and maturing a long time for each respectively. An instant’s mere hint, whether of good or had, will not mean much, except it come upon the product of months’ or years’ education; but if it light upon this, it may.
III. IN THE UNJUSTIFIABLY READY AND HASTY ACCEPTANCE OF IT. There was apparently no consideration of the proposal contained in it. There was certainly no careful exercise of the judgment upon it. No counsellors are called in as before. The seven “wise men which saw the king’s face, and sat the first in the kingdom,” are not called in to consult. Nay, not so much as an hour’s time is reserved before an answer. It seems plainly that all was considered safe, and he acted on a momentary impulse, thinking only of self-gratification. “The thing pleased the king; and he did so.” Self-pleasure is made the basis of conduct. The thing that pleases is the right. The thing that pleases is to be done. Poor learner, Ahasuerus! He has already forgotten what he .was remembering, regretting, only yesterdaythe hasty thing “which was decreed against Vashti.” And that also was at the suggestion of othersratified at his own pleasure.B.
HOMILIES BY F. HASTINGS
Est 2:11
A relative’s solicitude.
“Mordecai walked every day before the court.” Esther was cousin-german to Mordecai, being the daughter of his father’s brother. Her relationship was not, therefore, very close, yet we see what great interest Mordecai took in her. The text teaches us
I. How GOD RAISES UP FRIENDS FOR THE APPARENTLY FRIENDLESS, Esther’s parents were possibly very troubled, when passing from this world, as to what would become of their daughter. God, however, found her a protector in Mordecai. God appointed her path in life. Her parents little expected that she would become the queen of Persia, and deliverer of her people.
II. How ANXIOUS ARE RELATIVES AND PARENTS WHEN THEIR CHILDREN ARE ENTERING ON NEW POSITIONS. Esther’s was not only new, but dangerous. She might have become vain and degraded in mind, like many with whom she had to associate. “Mordecai walked.” etc. He wished to know how Esther succeeded. How our heavenly Father walks “every day” by our side, watching what will become of us!H.
Est 2:15
Simple tastes.
“She required nothing but what Hegai, the king’s chamberlain, the keeper of the women, appointed.” Esther’s habits and tastes were simple; she cared not for the various arts supposed to lend attraction; she was content with a moderate toilet, and believed more in the charm of purity, modesty, simplicity, and piety than in artificial methods. She was right.
I. Simple tastes are LESS COSTLY.
II. Simple tastes INDICATE A PURE MIND.
III. Simple tastes ARE THE MOST ATTRACTIVE.
Behold in a queen who now lives and reigns over the British Empirean empire wider by far than that of Persiathe power of simple tastes and habits. It is this that makes the perusal of the “Memorial of the Prince Consort,” and ‘Leaves from the Highland Diary,’ so delightful. It is this that has given her Majesty such a hold on the affections of her subjects, and to monarchical rule a longer lease than it promised to have. Piety and purity have power not only in the palace at Shushan and the castle at Windsor, but in the lowliest cottage of the realm.H.
HOMILIES BY P.C. BARKER
Est 2:17
An unexpected coronation.
“He set the royal crown on her head.” This crown was a crowning- event. It was the signal event of a long and hitherto obscurely-connected series; it was the one effect of a series of causes and effects. Up to this point there was no one of all the foregoing to compare with it for significance. It will be well to pause awhile in the presence of this coronation scene. There have indeed been occasions of coronation which have attracted little notice or interest. There have been some supremely sad, although perhaps they have not seemed so to the eye, and at the time. But this coronation scene may be found able to yield much more for thought and profit than most. For undoubtedly it has aspects, some unhappy in their surroundings, others most happy in their substance, which strikingly difference it from very many others.
1. It was not a crown won by effort, either noble or ignoble. It was not one of those crowns which had been lifted to the brow, amid the enthusiastic plaudits of multitudes, as the result of athlete’s training, poet’s inspiration, or the force of genius. The statesman’s anxious toil, the philanthropist’s oft self-sacrificing ministry of mercy, the warrior’s swordthese had not carved the way to a throne. It was not an occasion of coronation of this sort. In fact, nothing that had been specially done, and nothing that had been specially suffered, showed the way to itno keen strain of effort, no severe tension of patience. Neither these things, nor anything failing more within feminine range, and answering to them, heralded the gift of this crown.
2. It was not a crown conferred amid surroundings of the most august kind, or associations at all elevating.
3. It was not a crown given by hands pure, honest, or merciful.
4. It certainly was not a crown of imperishable material, of ancestral renown, or that could be reckoned upon to sit easy, or remain long on the head that now was to wear it.
But amid much to detract from it, there are some things to be remembered highly to the advantage of this crown.
1. The crown was one that was not sought with ambitious self-seeking.
2. It was one that did not come of mere hereditary succession.
3. It was onevery rare indeed in this respectto the attainment of which moral qualities did undoubtedly largely contribute. It was the more remarkable because those moral qualities had to make their way, and assert their influence, in the most unfavourable atmosphere, and the most unlikely circumstances. Had Esther ingratiated herself? But it was not the result of wiliness. Had she ingratiated herself? But it was not among the like-minded and the pure of heart. Had she ingratiated herself? It was actually, considering her distinguishing qualities, with the worst kind of character of all for her to go nearthe official character. Yet bribery had not done it, meretricious ways had not done it, insincerity had not done it, immorality had not done it. The force of simplicity, of contentment, of modesty, of refusal of superfluous ornamentpositively these things had done it l It is evident that she was a pattern of goodness, after a sort not so commonly recognisable, with those who surrounded her, and with such as they, but which, streaming gently forth, made its radiance seen, felt, admired by some of the most unlikely. Esther’s docile obedience to her guardian while she lived under his roof, her continued obedience to him after she had left it, her fidelity to the faith and hope of her people, her uncomplaining acceptance of a position decidedly humiliating to one of her race, in consideration of the captive adversity of her people, and still more of those objects which her cousin apparently, but which God really, would work for them by herthese things all bear witness to the deep heart of goodness that dwelt in her. Yet, granting all this, was it not a strange thing that she should so make her way, and “walk the queen,” that they were all ready to designate her such, and that he, with whom the choice and decision lay, at once did so? Many a desirable crown has been won by methods most undesirable. This was an undesirable crown, won by methods full of real honour and grace.
4. It was a crown which God designed for the head which it now reached. This is the best thing of all to be said about it. But for this, it would have nothing really to favour it; with this, it may claim all the rest as well. The providence of God raised the crown, after first raising the head of the humble and meek to receive it. His providence had other ends in view, great and good and kind, for his people. And by the vicarious humiliation of this maiden he wrought great miracles and wonders. For her the outer ornament of such a crown, in alliance with such circumstances, could have had small attractions indeed. But viewed in this other aspect, the crown had in the highest sense the qualities of the “unfading,” the “imperishable.” And for the patient head that now wore it, it was the earnest of another of immortal “honour and glory.”B.
HOMILIES BY W. DINWIDDLE
Est 2:1-4
Vain regrets.
We observe here
I. AN ABIDING MEMORY. The past cannot be wholly shut out from the present. The power of memory cleaves to the soul. The king “remembered Vashti.” Time, which had appeased his wrath, had not destroyed the queen’s image, or cast into oblivion the facts connected with her disgrace. The persons and things of the past continue to live in memory either to sweeten or embitter the life. We should lay up nothing in this storehouse but what will bear pleasant review.
II. AN UNAVAILING REGRET. The narrative seems to indicate that as the king’s anger against Vashti died out, his love for her returned. But, with other memories, that of the irrevocable decree came into his mind. Whatever his regrets, they were in vain. It is a solemn thought that sins and wrongs once done cannot be undone. Even though bad decrees may be reversed, the evils they have wrought remain. How many through the follies of the present heap up regrets for the future!
III. A STRANGE DEVICE. Of the plan suggested by the courtiers, it may be said
1. That it was significant of the king’s state of mind. It showed a perception of the feelings that troubled him. Such an appeal to his sensual nature could only be intended to drown a reviving affection and troublesome regrets.
2. That it was selfish and cunning. The restoration of Vashti would have been dangerous to those who counselled her disgrace. The possibility of a change in the king’s mind was anticipated in the decree that could not be altered. Yet such a king, under the prompting of passion, might break through any legal fiction, and therefore it was resolved to wean him from thoughts of Vashti by the prospect of an unlimited variety of sensual indulgence.
3. That it was heartlessly wicked. No thought or pity was expended on the many fair young maidens who were to be brought from their homes and sacri-riced to the lust of the king. The king and his courtiers would probably regard the transaction as bestowing a special honour on its victims. “The tender mercies of the wicked are cruel.”
4. That it was, nevertheless, not out of harmony with prevalent ideas and customs. Few would be shocked by it in all the vast empire. Whilst we hold the truth to be one in all circumstances, our judgment of conduct (like Christ’sMat 11:21) should allow for differences of time and place.
5. That it marks a distinction between heathenism and Christianity. Under Christian rule such a device would be impossible. The mere idea of it excites a shuddering horror in the Christian heart. All heathenisms are hopelessly corrupt. They contain the seeds of their own decay. It is at once a blessed and a responsible thing to live in a country whose institutions, laws, and general life are governed by the Christian truth and spirit.
IV. AN INCURABLE FOLLY. “And the thing pleased the king; and he did so.” The novelty of it arrested him; the pleasure which it promised charmed him; all memories and regrets were speedily swallowed up in the anticipated delights of a new self-indulgence. There is a folly which no lessons will teach wisdom, which no experiences will long influence for good. Sin hardens the heart. A yielding to carnal lusts destroys the power of the soul to follow the lights and monitions that would deliver it. Occasional fears and perplexities may arise, but “the dog returns to its vomit.”
V. A SUGGESTION OF BETTER THINGS. The pleasures of sin may be fascinatingly great to the ungodly who have not tested their fruits. But however alluring, experience proves them to be short-lived, degrading to our nature, and laden with an ever-growing and corroding bitterness. They are not to be compared with the higher delights that spring from a virtuous and self-denying life, a conscious fellowship with Jesus Christ, a trustful obedience to the heavenly Father’s will, a possession of the hope that is full of immortality (see Gal 5:19-26).D.
Est 2:5-20
Esther.
The strange plan adopted for the providing of a new queen in the room of Vashti resulted in a good choice. We need not assume that Esther was a willing- candidate for royal honours. The account we have favours the belief that she passively yielded to a power which she could not resist. Among the attractive qualities she possessed, we may notice
I. BEAUTY. She had a fair form and a good countenance. Physical beauty is not to be despised. It is one of God’s gifts, and has much power in the world. Yet it exposes the soul to special danger. When not sanctified and guarded by the grace of God, it becomes a ready minister to vanity and varied sin. Moreover, it is frail and precarious. A temporary illness will destroy the brightest beauty. A few years will wrinkle the face of youth, and give a tottering gait to the most graceful form.
II. MODESTY. Esther’s beauty did not make her vain and foolish. She avoided all arts to adorn it and increase its effects on others. Modesty is a lovely grace which adds a new charm to the highest physical beauty. It conciliates and wins by its own gentle force. An immodest assertion of one’s self in any circumstances indicates either a want of moral sensitiveness, or a want of intellectual sight. A pure heart, a true self-knowledge, and the fear of God, are all and always modest.
III. DISCRETION. In her new and trying position Esther never failed in prudence. This was the result not of skilful planning, but of a good training, and of a modesty which quickly saw what was becoming. She made no effort to please (verse 15). The very simplicity and artlessness of her conduct won her the favour of the king’s servants, and finally drew to her the preference of the king himself. Truth and wisdom are one. There is no brighter jewel in womanly character than the discretion which reflects a simple and true heart (Pro 11:22).
IV. DUTIFULNESS. One of the most attractive qualities of Esther was her daughter-like fidelity to her foster-father Mordecai, both before and after her election to the throne. She admired, loved, and trusted him. and submitted as a child to his guidance. Young people dislike restraint, and long for the freedom of independence before they are ready to bear the responsibility of it. They often fret under the wise and affectionate safeguards which their parents impose. Yet in after life most men and women are willing to confess that they were very ignorant in youth, and that it would have been well for them if they had understood better, and followed more fully, the parental admonitions which seemed so irksome.
V. INTEGRITY. Esther bore well the sudden flush of prosperity which came upon her. This is first and best seen in her unchanging regard for the man who had been the guardian of her orphaned childhood and youth. Her elevation to Vashti’s place made no change in her reverent affection for Mordecai. We read that she “did the commandments of Mordecai like as when she was brought up with him” (verse 20). A very beautiful and instructive example! Changes in condition often work sad changes in heart and conduct. Many grow false to themselves and their past, and to those who formed the chief good of their past, when some tide of prosperity raises them into a higher social circle, and creates new ties which can have no sympathy or connection with the old ones. Nothing is more despicable than that pride of worldly advancement which forgets or looks coldly on early friends whose humble fidelities of affection may have laid the foundation of future success.
The character and conduct of the Jewish maiden teach us
1. A higher beauty than the physical. In all precious qualities beauty of mind and heart far transcends the most brilliant beauty of face or form. The “beauties of holiness” are the best adornments of man or woman. “Strength and beauty are in his sanctuary” (Psa 96:6). “Zion is the perfection of beauty” (Psa 50:2). The prayer of the Church is, “Let the beauty of the Lord our God be upon us” (Psa 90:17).
2. A better possession than worldly rank. The treasure of a good understanding in the fear of the Lord is of more value than any grandeur of outward circumstance. A soul that is humble, patient, trustful, loving, holy, Christlike, has riches that all the gold of Ophir or the diamonds of Golconda could not buy, and is elevated higher than if it were to occupy the greatest earthly throne (Ecc 7:12; Mat 6:19-21; Joh 6:27).
3. The importance of early training. Youth is the seed-time. Seeds are then sown which, in the after life, will surely bring forth fruit either good or evil. Well-meaning parents may be sometimes unwise, and well-trained children may sometimes go astray; but the rule is”Train up a child in the way he should go, and when he is old he will not depart from it.” Esther may be taken as an illustration of the powerlessness of worldly influences to change the feelings of the heart, or the judgments of the mind, or the government of the life, in the ease of one who in early youth has been trained, under loving care, in the principles and practices of a holy religious life.
4. The truth of the saying, “Man proposes, but God disposes.” In all the incidents connected with Esther’s election to be queen we see the guidance of an invisible hand. The narrative is brief, simple, and artless; but on that very account it impresses us all the more with the conviction of a Divine purpose and leading.D.
Est 2:5-20
Mordecai.
Mordecai possessed a lofty nature, and was destined to do great things; but our notice of him here is restricted to his relation to Esther up to the time when she was made queen. He presents to our view
I. A FINE NATURAL DISPOSITION. When his cousin Esther lost her parents he “took her for his own daughter.” His heart and home were at once opened to the little orphaned girl. The natures of men vary greatly. Some are born tender, some hard; but all may do much to cultivate the softer affections of sympathy and love. The ties of kindred and friendship afford many opportunities for their exercise.
II. A RECOGNITION OF THE DIVINE LAW. Mordecai’s adoption of Esther was in accordance with the spirit of the Mosaic legislation. As a good Jew, he could scarcely have done otherwise. This, however, does not detract from the pure benevolence of his conduct. The good actions of religious people are often regarded as mechanical and constrained, as springing rather from a slavish fear of authority than from a willing and loving heart. On this point observe
1. That natural light and strength are insufficient. All history and experience teach that when left to himself man becomes hard-hearted and cruel in his self-regard.
2. That a Divine revelation of truth with respect to relative and other duties is an unspeakable benefit. It is a clear light amidst the dark confusions of sin.
3. That good natural dispositions are purified and strengthened by a reverence for Divine truth. Mordecai, apart from religious influence, might have charged himself with the care of his orphaned relative; but, if so, his sense of obligation to Jehovah’s law would deepen his compassionate interest, and give a sacredness to the adopted duties of fatherhood. The religion of God adds power and freedom to the exercise of all affections that are unselfish and good.
III. A FAITHFUL DISCHARGE OF ACCEPTED DUTY. It was no grudged place that Mordecai gave to his cousin in his family. He did not put her there, and then allow her to grow up neglected. There is much significance in the words “he brought her up.” They imply, as the result shows, that he bestowed loving attentions on her; that he trained her carefully, tenderly, and religiously. It is not enough to acknowledge duty; the important thing is to discharge it. “If ye know these things, happy are ye if ye do them” (Joh 13:17).
IV. A HELPER IN TIME OF NEED. Before Esther was removed from her adopted home, Mordecai had time to speak to her words of comfort and instruction. One piece of advice he gave her was that she should keep secret her lineage or nationality (verse 10). It was meant to protect her from needless humiliations and troubles, and perhaps to remove a hindrance to her reaching the dignity of wifehood and queenhood. From this fact we gather that the fatherly Mordecai spent the moments that preceded the parting in administering solace and courage and wise counsel to the trembling maiden. A true love never fails, and it shines brightest in the sympathies and succours which suffering claims.
V. A CONTINUING CARE. Mordecai did not cease to watch over the charge whom God had entrusted to him when she was removed into another sphere. Separation did not diminish his love or relax his care. He had evidently an appointment which allowed him to be near her; for we read in verse 11 that he “walked every day before the court of the women’s house, to know how Esther did, and what should become of her.” Some parents think that when they get their children off their hands, as it is called, they have met every obligation of duty. Mordecai thought and acted differently, and in this he was a type of Christ, who, having loved us from the first, loved us to the last; who, when we were led captive by sin, still loved and cared for us, and became himself our ransom; who, now that he is ascended above all heavens, is still ever near to guide us by his word and Spirit in the way that leads to a crown and throne immortal. “Lo, I am with you alway, even unto the end of the world” (Mat 28:20).
Concluding lessons:
1. As followers of God and his Christ, we should consider the orphaned and needy (Psa 68:5; Jas 1:27).
2. God blesses those who, like himself, are compassionate and merciful. Mordecai was amply rewarded for all his faithful and loving care of the orphan child, in the beautiful, modest, wise, winning, courageous, and pious woman who became the queen of Persia and the saviour of Israel (Mat 10:42).D.
HOMILIES BY W. CLARKSON
Est 2:5-16
The pagan harem and the Christian home.
Every one is inclined to feel kindly toward the orphan Esther, who, at her own great risk, rendered such signal service to her race. But her introduction to us as one of the candidates for royal favour, among several other women of the harem, is far from pleasing. Under the teaching and influence of Christian truth we have formed habits and acquired instincts and sensibilities which are so far removed from those of Eastern lands, that it is difficult to read, without a strong prejudice, even this purely-written page. We have suggested to us
I. A. STRIKING CONTRAST BETWEEN A PAGAN HAREM AND A CHRISTIAN HOME. We have the virgins “requisitioned” from all the provinces (Verse 8), the fairest and finest being taken from their parents and friends, a large part of the palace specially assigned them before admission to the king s chamber (verse 8), and another devoted to them afterwards, when they had become his concubines (verse 14); the extensive and protracted preparation, or “purification,” including everything that could conduce to bodily comeliness and sensuous gratification, and extending over an entire year (verse 12); the introduction to the royal presence after a choice made by the maiden herself of whatever she thought would adorn her person (verses 13, 14). In all this we have an extravagant and evil provision for one man’s satisfaction. Well had Samuel warned his countrymen (1Sa 8:1-22.) against the monarchy of those times and lands. It meant the elevation of a single individual to a post of such dignity and power that the people were much at his mercy and held their life, property, and honour at the caprice of one erring and passionate mortal. How excellent and how pleasing to be led away in our thought by the suggestion of contrast from the heathen harem to the Christian home. This is based on mutual spiritual attachment. It is spiritual; for the love which precedes and justifies a union of man and wife is not an ignoble passion nursed by such sensuous attractions as the king’s chamberlain spent his ingenuity in perfecting; it is a beautiful combination of esteem and affection; the pure admiration which is felt for the beauty of virtue, for spiritual graces, as well as for fineness of form and sweetness of face. It is mutual. No union is sacred, in Christian morality, if the love of the one is not returned by the affection of the other. And, therefore, it is lasting; not lingering for a few weeks or months at most, but extending through the whole life, and becoming more real as the years go by. Begun in youth, it glows in prime, and shines with serene and steady light through declining years. Let us mark here a proof of the excellency of our holy faith. One of the very worst consequences of the reign of sin in this world is the degradation of woman. Meant to be man’s helpmeet and companion as he walks the path of life, she became, under its dominion, the mere victim of his ignoble passion. But what has the Christian faith done for woman, and through her for society? It has introduced such purity and elevation of spirit, that it is painful even to read a page like this; so that it has become a” shame to us even to speak” of the things heathenism does without any shame at all. What a contrast between the Christian home, at this day, and the home of the Mahommedan and the heathen! It is the handiwork of Jesus Christ.
II. AN INSTRUCTIVE INSTANCE OF GOD‘S WAY OF WORKING (verses 16, 17). It is true that (verses 6, 7) Mordecai was a kindly and generous man, treating his uncle’s daughter, Esther, as his own child; it is true that the “fair and beautiful” Esther was modest, and cared not to deck and trim herself with ornaments, that “she required nothing but what Hegai, the king’s chamberlain, appointed” (verse 15). But we should not have supposed that God would condescend to use such a heathen custom as this to place one of his people on the Persian throne, and, by such means, to provide for the rescue of the Jewish race. Yet he did. He thus brought it about, in his providence, that one who feared him and was disposed to serve his chosen people “obtained grace and favour in the sight” of the king (verse 17), and had “the royal crown set upon her head.” He who “makes the wrath of man to praise him” can make other passions of men to serve him. We must not be hasty in concluding that God is not working in some sphere, or by some instrument, because it may seem to us unlikely. God not only rules, but overrules. And when we can take no part in institutions, or are obliged to refuse to enter circles, or can have no fellowship with men, because to do so would compromise our principles, we may stand by and pray that the overruling hand of Heaven will compel even those things, or those men, to subserve his cause and the welfare of the world.
III. A HOPEFUL FACT FOR THE FUTURE OF THE WORLD. As heathenism and Mahommedanism perishand both are “marked to fall”such a system as that described in this chapter becomes impossible. In place of it is the purifying influence of the Christian home. What flowers and fruits of virtue, wisdom, kindness, diligence, purity, bloom and ripen there. The future of the world is in the Christian parent’s hand. Let the fathers and the mothers of Christendom do their duty in
(1) teaching the truth of Christ, and in
(2) training their sons and daughters in all Christian virtues, and then there will go forth an influence for good which will permeate and regenerate the world.C.
Fuente: The Complete Pulpit Commentary
FIRST SECTION
The Rise and Conflict of Opposite Elements
Esther 2, 3
A.ESTHER IS RAISED TO THE PLACE OF VASHTI, AND MORDECAI MAKES HIMSELF DESERVING OF THE FAVOR OF AHASUERUS
Est 2:1-23
I. Esthers Elevation. Est 2:1-18
1After these things [words], when [as] the wrath of king Ahasuerus was appeased [subsided], he remembered Vashti, and what she had done, and what was2decreed against her. Then [And] said the kings servants [young men] that ministered unto him [his waiters], Let there be fair [good of appearance] young virgins sought [let them seek] for the king: 3And let the king appoint officers in all the provinces of his kingdom, that they may [and let them] gather together all the fair young virgins [every young virgin good of appearance] unto Shushan the palace, to the house of the women, unto the custody [hand] of Hege the kings chamberlain [eunuch], keeper of the women; and let their things for purification be given them [let there be a giving their furbishments]: 4And let the maiden [young woman] which pleaseth [that seems good to] the king be queen instead of Vashti. And the thing pleased [seemed good to] the king, and he did so.
5Now in Shushan the palace there was a certain [man] Jew, whose [ad his] name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, 6Who had been carried away [made captive] from Jerusalem with the captivity which had been carried away [made captive] with Jechoniah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away [made captive]. 7And he brought up [was supporting] Hadassah (that is Esther) his uncles daughter; for she had neither father nor mother, and the maid [young woman] was fair [beautiful of figure] and beautiful [good of appearance];1 whom [and her] Mordecai, when her father and mother were dead, took for his own [to him for a] daughter.8 So [And] it came to pass [was], when the kings commandment [word] and his decree was heard, and when many maidens [young women] were gathered together unto Shushan the palace, to the custody [hand] of Hegai, that [and, i.e. then] Esther was brought [taken] also unto the kings house, to the custody [hand] of Hegai, keeper of the women. 9And the maiden [young woman] pleased him [seemed good in his eyes], and she obtained kindness of [received favor before] him; and he speedily gave [hastened to give] her her things for purification [furbishments], with [and] such things as belonged to her [her portions], and seven maidens [young women], which were meet [seen, i. e. chosen] to be given [give] her, out of the kings house: and he preferred [changed] her and her maids [young women] unto the best [good] place of the house of the women. 10Esther had not showed [told] her people nor [and] her kindred [lineage]: for Mordecai hadcharged [enjoined upon] her that she should not show [tell] it. 11And Mordecai walked [was walking to and fro] every day [continually]2 before the court of the womens house, to know how Esther did [the peace, i. e. welfare of Esther], and what should become of [be done with] her.
12Now [And], when every [each] maids turn was come [approached] to go in to [the] king Ahasuerus, after that she had been [at the end of her being] twelve months, according to the manner [law] of the women, (for so were the days of their purifications [furbishments] accomplished, to wit, six months with oil of myrrh, and six months with sweet odors [spices], and with other things for the purifying [furbishments] of the women,) 13Then [And] thus [in this time] came every maiden unto the king; whatsoever she desired [might say] was [would be] given her, to go with her out of the house of the women unto the kings house. 14In the evening she went, and on the morrow [in the morning] she3 returned into the second house of the women, to the custody [hand] of Shaashgaz the kings chamberlain [eunuch], which kept [keeping] the concubines: she came [would come] in unto the king no more, except the king delighted in her, and that she were called by name. 15Now [And] when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his [to him for a] daughter, was come [approached] to go in unto the king, she required [sought] nothing but what Hegai the kings chamberlain [eunuch], the keeper of [keeping] the women, appointed [might say]: and Esther obtained [was receiving] favor in the sight [eyes] of all them that looked 16upon [seeing] her. So [And] Esther was taken unto [the] king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. 17And the king loved Esther above all the women, and she obtained [received] grace [favor] and favor [mercy] in his sight [before him] more than all the virgins; so that [and] he set the royal crown upon her head, and made her 18queen instead of Vashti. Then [And] the king made a great feast [banquet] unto all his princes and his servants, even Esthers feast [banquet]; and he made a release [rest] to the provinces, and gave gifts [a contribution] according to the state [hand] of the king.
II. Mordecai makes himself deserving of the favor of Ahasuerus. Est 2:18-20
19And when the virgins were gathered together the second time, then Mordecai sat [was sitting] in the kings gate. 20Esther had not yet showed [was not telling] her kindred [lineage] nor [and] her people, as Mordecai had charged [enjoined upon] her: for Esther did the commandment [saying] of Mordecai, like as [what she was] when she was brought up [in her being supported] with him. 21In those days, while [and, i. e. when] Mordecai sat [was sitting] in the kings gate, two of the kings chamberlains, Bigthan and Teresh, of those which kept [keeping] the door [threshold] were wroth [was enraged], and sought to lay hand on the king Ahasuerus. 22And the thing [word] was known to Mordecai, who [and he] told it unto Esther the queen, and Esther certified [said to] the king thereof in Mordecais name. 23And when inquisition was made of [they sought] the matter [word], [and] it was found out; therefore [and] they were both hanged on a tree: and it was written in the book of the Chronicles [words (i. e. deeds) of the days] before the king.
TEXTUAL AND GRAMMATICAL
1 [Est 2:7. Of the two expressions here used, the former refers to general symmetry of person, , and the latter specially to comeliness of countenance, . Esther had not only a fine form, but also a fine face.Tr.]
2 [Est 2:11. The expression here used is doubly emphatic, , to show Mordecais intense solicitude for his ward.Tr.]
3 [Est 2:14. The pronoun, being expressed, is here emphatic = each individual singly.Tr.]
EXEGETICAL AND CRITICAL
Est 2:1-4. Plan for procuring a new Queen. The history which informs us how Ahasuerus caused virgins to be brought together from all the parts of his kingdom; how in consequence he loved Esther in the place of Vashti, begins properly here, at the point when the anger of the king against Vashti had allayed, and when he thought of what she had done, and what was determined respecting her. In view of Est 2:16 we would be led to assume, since Esther was brought to the kings palace in the seventh year, and the tenth month of the year, that now we stand in the fifth or even the sixth year of the reign of Ahasuerus. Hence there would be between Esther 1 (comp. Est 2:3) and chap. 2 a period of nearly three years. We may assume that it did not take longer than a half year to execute the order here given; and the preparation of the virgins described in Est 2:12 did not continue more than a year. Meanwhile Ahasuerus was employed in Greece during the sixth year of his reign, but he returned in the seventh. In all probability we are still in the time of the Grecian war. We may also very naturally conclude that under the circumstances many years were not suffered to pass before it was thought to find a substitute for Vashti. This resolution was formed soon after the rejection of Vashti, but its execution may have been delayed because of the newly undertaken Grecian war. The literal meaning of Est 2:1 seems to be that Ahasuerus rued in his sober moments what had passed, that hence the fear might have arisen lest he would now direct his anger from Vashti and let it fall upon his counsellors.
from , to let down, to lie down, is here and in Est 7:10, spoken of the swellings of anger, in Gen 8:1, of movements of water, and is related to , to be low or become low. is to decide, to conclude firmly, irrevocably, comp. , Dan 4:14.
Est 2:2. The youths4 that served before the king sought to avert the danger that threatened. Those here mentioned are his attendants (comp. Neh 4:10), who were employed about his person (comp. Est 6:3; Est 6:5). They advised that maidens, virgins, be brought to the king, and that these should be beautiful to look upon. , the 3d pers. plur., represents, as is usual in the Aram., the impersonal one, as a passive expression. , marriageable persons, is in itself too indefinite to be other than an appendage to .5
Est 2:3. They also gave the plan of execution of this project: The king, through his appointed officers, or through specially authorized men, was to cause to be brought together from all the provinces of his kingdom the most beautiful virgins, and placed under the hand of Hege in the house of the women. This Hege was the chief eunuch of the king, the keeper of the women, under whose care and direction every young maiden taken into the harem was placed, and by him prepared for one whole year to go into the presence of the king (comp. Est 2:12). in Est 2:8; Est 2:15 called , was, as above stated, the chief overseer of the kings harem.6And let their things for purification be given (them)., the infin. absol., gives prominence to the act purely as such, since it presupposes the subject as being self-evident: Let them be given [rather, Let there be a giving]. (comp. Est 2:9; Est 2:12), from , to rub, to cleanse, to make clean, is an abstract image, purification in the sense of cleansing; while in Est 2:12 means rather [passively] become cleansed, or pure. Evidently such a purification meant a cleansing and anointing with precious oils, Est 2:4. Their purpose was that the one who should please the king might become queen in the room of Vashti. here speaks of the queen, as it elsewhere does of the king. Ahasuerus approved of this proposition also (comp. Est 1:21).
Est 2:5-7. Now our author can and must make a reference to Mordecai and Esther as the chief persons on the one side in the conflict that is to follow. Est 2:5. A certain Jewremained about therein Shushan the palacewhose name (was) Mordecai.It is a characteristic of our author in his vivid mode of statement that, instead of continuing the connection, he makes use of , so taking a fresh start (comp. Est 1:9-10). Thus a new element, which comes into play in this history, receives greater prominence.
The name Mordecai which in the later recensions is not written , but , has perhaps connection with the Persian mordkai, little man (mannikin). Its derivation from the name of the Chaldee God, Merodach, is, however, extremely improbable. Its import is equally as uncertain with that of most of the names mentioned in chap. 1.7The son of Jair, the son of Shimei, the son of Kish, a Benjamite.According to most commentators, also Clericus and Rambach, Jair, Shimei and Kish were the nearest antecedents of Mordecai.8 Still it is much more natural to hold with Josephus, who traces the genealogy of Esther to a royal house, that King Saul is meant (Arch. XI. 6); while both Targums hold both Shimei and Kish as being much earlier in the line, namely, identical with the men mentioned in the Books of Samuel, Shimei, the son of Gera, who cursed David (2Sa 16:5 sqq.; 1Ki 2:8; 1Ki 2:36 sqq.), and Kish, the father of Saul (1Sa 9:1; 1Ch 8:33). This agrees with the statement that the former Shimei, the same as the one here mentioned, should have been a son of Kish. In 1Sa 16:5 he is designated as being of the lineage of Saul. Further we discover that Mordecai, by this derivation, was a Benjamite, and that already by this genealogical descent he is placed in opposition to Haman as his enemy. This is most clearly shown by our author in designating the latter as an Agagite (comp. Est 3:1). It is also well known that it was a custom of Biblical historians not to give the genealogy complete, but rather to form a connection more or less close with celebrated names of the older times (comp. e.g. Maaseiah in Neh 11:5, the son of Shiloni; or Pethahiah, Neh 11:24, the son of Judah; or Shallum, 1Ch 9:19, the son of Korah). The relative sentence in Est 2:6 : Who had been carried away from Jerusalem with the captivity, which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away cannot by any means be referred to the last named Kish, as is thought by older commentators, and also by Clericus and Baumgarten (I. c. p. 127), but only to Mordecai, to whom special reference is made as being a Benjamite. Not only the analogy of similar personal designations found in the Scriptures demands this, but especially the circumstance that this reference to Kish as a Benjamite would be purely arbitrary. Thus it gives the appearance as if Mordecai had himself belonged to the first period of the exile, and not his great grand-father, and as if the history of our book, instead of belonging to the period of Xerxes, really belonged to the period of a pre-existing king of Media (perhaps to that of Cyaxares, comp. Est 1:1). For the assumption that Mordecai had lived from the beginning of the exile up to the time of Xerxes, and then, being perhaps 120130 years old, had become prime minister, is quite improbable. So is also the statement that he was identical with the Mordecai mentioned in Ezr 2:2; Neh 7:7, an exile returned to Jerusalem with Zerubbabel and Joshua, but afterwards coming back again to Chalda, or rather to Shushan (Rambach). The contrast with the youth of Esther renders it in that case well nigh impossible then that she should come into notice here. Still this natural consideration may be deceptive. Since all the other incidents point to the later time of Xerxes, we are justified, indeed compelled, to bear in mind that mode of speech which was then employed. This treats of things done by predecessors as having been witnessed by their progeny, who had a certain part in them; such an analogy is found in Gen 46:8 sqq. Perhaps also the expression here indicates in advance that Mordecai had been carried away not only along with Jeconiah, but also together with the captives led away at the time of Jeconiah.9 One thing, however, is clear: that though a Benjamite, he belonged to the captivity of Judah, and not to that of Israel, to which Joachim Lange would assign him. But in this place reference is made to him, as is indicated in Est 2:7, because of his relationship to Esther. And he brought up Hadassah [that is, Esther] his uncles daughter. , a participle connected with an accus., means a guardian (2Ki 11:5; Num 11:12), but it may also mean one who cares for, or who is a foster-parent (Isa 49:23). , myrtle, usually masc. , plur. , may be compared with the Greek names for maidens, , . The phrase, that is, Esther, has joined with it also the other name by which she has become known. Without doubt she received this at the Persian court. is old Persian stara with prosth.; see the term for star, modern Persian sitareh, Greek . As the daughter of his uncle, his fathers brother, hence also his cousin, it was very likely that she was somewhat younger than her foster-father, but not one hundred or more years younger, as would be the case if he had lived at the beginning of the exile. Her fathers name, according to Est 2:15, was Abihail.
In Est 2:8-11 it follows how Esther, and through her Mordecai, were involved in the history of Ahasuerus. Est 2:8. So it came to pass (literally when was heard, comp. Est 1:20 and Neh 6:1), when the kings commandment and his decree was heardi.e., the decree of the king as expressed in the publicly proclaimed law, so that all were obliged to give it obedience; among other maidens Esther was brought also into the kings house.Perhaps quite a time was allowed to elapse before executing the decree, on account of the war with Greece, which had broken out meanwhile. It is quite certain, according to what follows, that Esther was not brought into the palace of the king Ahasuerus before the sixth year of his reign.
Est 2:9. Now since Esther appeared very beautiful in the eyes of Hegai, and found favor in his sight or (Est 2:15; Est 2:17; Est 5:2) occurs only in our book, commonly , to obtain or bear away grace or favorhe speedily gave her her things for purification with such things as belonged to her (comp. Est 2:3). are portions, not so much of oils for anointing as rather good food (comp. Est 9:19; Est 9:22). Perhaps those maidens that were selected by the king received during their time of purification an especially good diet (comp. Dan 1:5). But they were prepared one after the other. Hegai expedited matters that Esther should be counted among the virgins of the harem as soon as possible. The accus.: the things for her purification and such things as belonged to her, does not depend upon , but upon ; the object is placed before the infin. according to Araman usage. But the infin. is here added after the following object; and the seven maidens selected is repealed, lest the previous objective statement might seem too long. The seven maidens selected, i.e. from the kings service, were by law given to her as servants and to keep her company. means primarily selected for a definite purpose (comp. , Dan 3:19); in the Talmud and Rabbins takes the meaning of dignus, decens, conveniens10.And he preferred her and her maids unto the best (place) of the house of the women,i.e. an especially good and beautiful part of it, the staterooms of the womens house. Thus she might in every respect live as belonged to the distinction awaiting her.
Est 2:10. Esther owed this fortune next to her fairness to the shrewdness of Mordecai. Because of his advice Esther had not showed her people nor her kindred, as being one of the captive and despised Jews, else she would soon have been set back. Mordecai showed his love and shrewdness also in this, that even now he kept up his relationship to her. And Mordecai walked every day before the court of the womens house, to know how Esther did, and what should become of her.This was to find out whether she was really in preparation for the king. It appears that he could still approach her without hindrance, whereas in chap. 4 it is stated, that when he put on clothes of mourning, he was no more permitted either to stand in the gate of the king, or to pass up and down before the house of the women. Perhaps the laws of the harem were in those days not so strict that, though he could not speak to Esther directly, still he could find out about her by her associate maidens. We have neither a right nor claim on the explanation of Jewish commentators that he was a Persian official high in rank, and therefore he had admittance to her (comp. Est 2:19).11
Est 2:12-18. Esther was preferred before all the other virgins. But in order to give prominence to the modesty and simplicity of Esther, our author tells us beforehand, in Est 2:12-14, what would have been granted her in this decisive hour had she requested it. Now when every maids turn was come to go in to king Ahasuerus,etc., really order, according to Ewald, 146 d, probably connected with (comp. 1Ch 17:17), here in our verse corresponds to turn, row (Est 2:15); comp. , rows, chains, Cantic. i. 11. So instead of saying: When the turn of each maid came, we would say: When it was the turn of each maid. After that she had been twelve months, according to the manner of the women.One would be led to expect: At the end of twelve months, after that, etc. But the author desires to give expression to the thought: At the end of the purifications and necessary preparations. The manner of the women does not mean the custom of the women (Gen 18:11; Gen 31:35, Clericus), for it would not then be necessary to add twelve months; but it is the law prescribing those reparations which are more fully set forth in what follows. The term women instead of maidens must not seem strange to us at this place any more than at the end of the verse. Six months with the oil of myrrh,etc., is more fully supplemented by: They were purified or prepared. The purifications of the women last mentioned are still other means which were employed by the women for this purpose. The clause following in Est 2:13 should perhaps read: At the coming of every maiden to the king all these things were given her, etc. For this is really the declaration upon which a fact is based, namely, that when Esther came, she required nothing more of Hegai than what he appointed, as is stated in Est 2:15. The expression: At her coming is made with a previous clause of condition, and is attached by the conjunction and to the sentence gone before; and it is also connected in its participial form with the principal sentence, so that it is best introduced by the terms and when or now when (comp. Job 1:13; Job 1:16-17 seq., and Ewald, 341 d). Such participial sentences of condition as are found in Est 2:14 correspond to the nominative absolute, somewhat like the genitive absolute of the Greeks. Then thus came (every) maiden unto the king; whatsoever she desired was given her to go with her may be understood to mean from that time, as does also the Sept., i.e., illo, sc. tempore; but it may also have reference to the condition, hoc modo, sc. ornata (comp. , Est 4:16). The subject, whatever (all that), precedes for emphasis, and does not mean a companion (Rambach)opposed to this is Est 2:15but all kinds of articles of decoration and of precious value with which she would decorate herself to appear before the king. The lot that befel most virgins in spite of all preparation and decoration is also on this account made note of by the author in Est 2:14, in order to give due prominence to the good fortune that came to Esther in her simplicity and attractive demeanor by placing it in such contrast. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz,etc. is for , as in Neh 3:30; another part of the harem which was occupied by the concubines. Shaashgaz, who had the special oversight over the concubines, may have been a subordinate officer. She came in unto the king no more, except the king,etc.We find that is in other good MSS. also written with the usual punctuation .
Following Est 2:15 we have Esthers conduct and success. Now when the turn of Esther, the daughter of Ahihail, the uncle of Mordecai, who had taken her for his daughter, was come,etc. Thus fully is this account given, since now the decisive moment had come, in which she should come into such an important relation to her people. She required nothing but what Hegai the kings chamberlain, the keeper of the women, appointed.Not, perhaps, because of shrewdness, as if she depended on the fact that Hegai understood best the taste of the king; she did not design to please the king by means of ornamentation, and only put on what was deemed indispensable by Hegai.12And Esther obtained favor in the sight of all them that looked upon her.She was attractive, sc. in this momentous hour. , like , in Est 2:9.[Est 2:16. The month Tebeth.This word, which does not occur elsewhere in Scripture, is singularly like that of the corresponding Egyptian month, Tobi or Tubai. A name but slightly different is found in the Palmyrian inscriptions (Gesenius, Thesaur, p. 543). Tebeth corresponded nearly to our January. Rawlinson.]
Est 2:17. And the king loved Esther, and made her queen instead of Vashti: no doubt at the time of the first interview.
Est 2:18. In addition he also made a joyous marriage-feast, viz.:a great feast unto all his princes and his servants (even) Esthers feast.Perhaps such a feast, named in honor of the queen, was a custom on these occasions, and its import is this: Esthers marriage with the king was thereby celebrated in due form. To this it may be added that Ahasuerus gave to the provinces a release, and gave gifts, according to the state of the king.The verbal form of the Hiphil of in Chaldee may mean a release from taxes; the Sept. has it more indefinitely as . But the Vulg. has it requies, as if it meant only a day of rest, for which may be more appropriate. , according to Amo 5:11; Jer 40:5, is a gift of corn or articles of food. , as in Est 1:7.
Est 2:19-23. The author connects with the elevation of Esther a meritorious act of Mordecai, namely, the discovery of a conspiracy against the life of Ahasuerus. This fact, though not at once apparent as to its present bearing, became of very great importance in the history yet to be developed. And it could even now serve to confirm the hope, by means of Esthers elevation, that henceforth an especially good time was coming for Judaism in Persia. Mordecai, who had previously shown himself a very shrewd man, now also reveals himself as a righteous subject. It seems that he, even more than Esther, was to be celebrated. The introductory sentences in Est 2:19-20 are very obscure. And when the virgins were gathered together the second time, then Mordecai sat in the kings gate.It may be asked what is meant by this second gathering of virgins. Clericus thinks they seem on the first occasion to have been collected into the various provinces, and afterwards at Susa, before they were introduced into the royal gynocum. The writer returns to what had happened before the marriage of Esther. So likewise Grotius: It is an or retrogression; for reference is made to the incidents in Est 2:2.
But the word does not well correspond to this, nor the circumstance that, now, according to Est 2:20 sqq., Esther is already queen; so that Mordecai now no more takes his post at the inclosure of the house of the women, but in the gate of the king, and thus through him she is enabled to give information to Ahasuerus. Drusius and Bertheau assume that the writer speaks here of the gathering or transfer of those maids who had been with the king into the other part of the house of the women which was under the care of Shaashgaz. Thus we may explain the fact that Mordecai no longer walked up and down before the house of the women, but stopped in the gate of the king, and was at his post when the virgins were conducted from the house of the king back to the house of the women, where be might expect that Esther would pass, since as the beloved queen she frequently came to the king. But then we would not read of a gathering, especially one of virgins, . Besides does not well have a place in this explanation, and the idea that in the gate of the king one would be nearer to the women when returning from the kings palace is incorrect. The choice of the same expression , which was employed in verses 3 and 8 with reference to the first collection of women, as well as then , leads to the sense, as is recognised by Corn. Lapide, as also by more modern expositors, Keil included, that after the elevation of Esther a still further collection of virgins was made, perhaps of such as came from distant provinces, and who arrived later. We must keep in mind that the selection of Esther did not prohibit Ahasuerus from loving other virgins also and crowning them queens, even though she had the preference before all the others. Solomon had seven hundred queens and three hundred concubines. The latter were only secundari uxores (concubines). Then it may further be asked, What purpose was served by the mention of the second gathering in this connection? Keils assumption that thereby the period of the history following is designated, is insufficient, especially since it does not well serve as a designation of a period of time. The words immediately following make it probable that it was intended thereby to express how Mordecai could before this remain the more readily and oftener at his post in the gate of the king without attracting attention, or even without regard being paid to him. It may be assumed that at that time people did often come to the gate of the king except when the virgins had arrived, and in order to see them, while at other times they remained away. Usually, however, it was the seat for the officials, whether high or low in position (comp. Est 3:2-3, and Dan 2:49; also Xenophons Cyrop. VIII., 1, 6; Herodot. II., 120). We find nothing leading us to suppose that Mordecai was already an officer of the court, and as such had a place in the gate. If such had been the case it would have been mentioned, since, as an explanation to sitting in the kings gate, it was essential to the matter in hand. But, in Est 3:2, we again find him sitting in the kings gate, and that too, day after day. This may be accounted for. We may assume that, in consequence of the event stated of him in this place, he had in a certain sense obtained the right to stand among the servants of the king who had their position there. A confirmation of this view may be found in Est 2:20, the object of which, without this connection, will remain obscure. Esther had not (yet) shewed her kindred nor her people,etc. If we look at what follows, where the door-keepers did not pay much regard to him, the sense seems to be: Mordecai did not remain there as the foster-father of Esther, for as such he would have been a distinguished personage, and one to be feared, but simply as an unimportant stranger. The reference is clearly to Est 2:10. The author, in the repetition of this remark, and as is also clearly shown by the use of the participle, desires to indicate that Esther, as from the first so now also, maintained a strict secrecy, even after having become queen. Besides, the position of the word is notable. , in distinction from , signifies the family connection or relationship, kindred. This is here placed first, because the relation of Esther to Mordecai is under consideration. The strong emphasis laid on the fact that, Mordecai had so instructed her, that she only carried out his wishes, as when she was under his care, seems to oppose the opinion that she did it from other reasons, as that she was ashamed of her descent, and hence kept silence. here means like as when; comp. Job 10:19, where it signifies as if. , education, care, has the raphe over the , so that the ending may not be taken for a suffix.
Est 2:21-23. In these days when Mordecai sat in the gate of the king, Bigthan and Teresh,13 two of the kings chamberlains, of those which kept the door (Sept. ), or watchmen of the palace (comp. 2Ki 12:10), were wroth, became angry (), and sought to lay hand on the king.14 Contrary to Est 2:20 the Sept. adds: Because Mordecai had become distinguished. But the matter became known to Mordecai in some way, according to Josephus through the Jewish slave of one of the conspirators; in truth, perhaps, because the lower officers, who had become party to the conspiracy, did not exercise sufficient discretion. Mordecai, through Esther, gave the king notice thereof.
Est 2:23. The matter was investigated, and it was so found, i.e., established, and they were both hanged on a tree,i.e., they were hung on a stake, or impaled; a customary mode of crucifixion (comp. chaps. Est 5:14; Est 6:4; Est 7:9-10; Ezr 6:11; and Herodot. III., 125).15 These events were recorded in the book of the history of the reign, i. e, in the chronicles of the empire (comp. chaps. Est 6:1; Est 10:2; Ezr 4:15), and that before the king, which may mean, either in his presence, so that he might be assured of their correct insertion, or that the chronicles of the empire were deposited before him, in his palace (comp. Est 6:1). It was a Persian custom to insert the names of those into the chronicles of the empire, who had deserved well of the king, as is confirmed by Herodot. VIII., 85. He also relates that Xerxes, on his campaign against Greece, had historians in his train, who were required to record the deeds of the Persians in a book.16
DOCTRINAL AND ETHICAL
It is of the every-day life of a purely worldly, of a heathen court, that the author of our chapter treats. This moves in the high places of this world, and yet it is a very low life. Ahasuerus begins to feel the loss which he has brought on himself by the rejection of his wife, and his courtiers advise him to procure for his lust another, most liberal indulgence. He lends an ear to their suggestion, and orders what might be expected to follow as a matter of course. Nothing seems more improbable in these events than a divine control and government; and we would hardly be led to expect the thoughts and guidance of God under such circumstances. Yet we are soon made aware that we are standing right in the midst of divine providence. Independent as the world may appear in its outward life, still the Lord knows how to make even the lowest impulses and movementsindeed even the sin present in themserviceable to His purposes. While on the one side Ahasuerus desires nothing but to find the most beautiful of virgins, God on the other side places Esther in the right position, and through her brings help and protection to His people in the face of the dangers that threaten them on the part of the world. He permits His people to become involved in the low life of the world, nay, He has humbled them to such an extent that even their virgins must be brought to Shushan at the kings command. But in thus revealing the full depth of their degradation He also begins again to elevate them. Besides, it is remarkable, how the life of human love, even in its sunken state, can illustrate the work of divine Love. For just as Ahasuerus caused virgins to be brought together from all peoples and tribes, in order to select the most beautiful for himself, so God has in a certain sense tested all the peoples of mankind to see if He could find one that would be peculiarly His own. And then, in preference to all others, however many there might be, and however many excellencies they might have in certain directions, He would select the one least noticed as His bride and spouse.
On Est 2:1-7. The author permits us here to take a hasty but deep insight into the domestic life of a powerful and wealthy heathen ruler, who lives in the world merely to live, and on the other hand he gives us a view into the every-day life of a seemingly poor Jew, who is also despised in the common lot of his people, but who nevertheless incontestably stands under the blessing of his fathers. Ahasuerus, amid all his wealth and splendor, feels an oppressive want. He remembers his wife whom he has rejected, and especially regrets the wrong which he has done her. Without doubt the feeling gains a place in him that the loss of a personal being whom he could call peculiarly his own, was a loss which could not be made good by any other possession, however precious. And the wrong which he thinks he had experienced from her, is, like all the wrongs of men of the world of which they accuse each other, rather of a doubtful kind. It may be a question whether it could not have been excused, or even taken in a good sense. In truth it was only because of his despotic and mistaken view of common rights, which even the wife has, that caused him to reject her. He had trampled under foot her feminine feelings. Nevertheless she was now for ever lost to him. He was not prudent, not cautious enough. He must even confess to himself that though he had consulted his counsellors, he still had acted in a passionate manner, and given too free a rein to his wrath. Though surrounded by affluence, he is yet discontented, more especially with himself; he is filled with vexation and conflict, though no one has dared to oppose him. Of course there are not wanting those who recommend to him means and ways for shaking off this oppressive feeling. One thing, however, is evident: he cannot attain to a true satisfaction in the manner which they recommend to him as regards the points in question. This can only be brought about by true love. But love, as is beautifully shown and carried out in Canticles, cannot be commanded nor yet purchased; it can only be won, and can only be brought into life and sustained by true loves labor. The view into the domestic life of Ahasuerus is, therefore, a view of the brilliant, but hopeless misery of heathendom, which only deceives the sensual fool with reference to its true nature, but which convinces those more circumspect of the poverty of those living without God in the world.
How different a picture is presented to us in the domestic life of Mordecai! Mordecai is a lowly descendant of a formerly distinguished, indeed royal family. He belongs to the scattered foreigners fallen under contempt, who were carried away captives from Jerusalem. He is in a strange land. He has, it appears, neither father nor mother, neither wife nor child. Even his relatives, his uncle and his aunt, are dead. But the latter left an orphan; he is to her a father, she to him a daughter, indeed a precious treasure. Doubtless he is aware how great a trust was left to him in her and with her, how God is justly called the Father of orphans, and that He especially blesses those who pity and minister to them. He knows his duty toward her, and its fulfilment brings to him satisfaction, makes him happy. God has blessed her with beauty, but what is more, He has bestowed on her an obedient, humble, and unassuming spirit, as is afterward fully shown by her conduct in the royal house of the women, and as had doubtless been often manifested before. She loves her people, and surely also its customs, laws, and religion. Thus she is to him indeed a Hadassah, a myrtle in the true sense of the word, an unpromising and yet promising bud. Indeed to him she has developed into a lovely flower of hope; and though it happen that she is taken into the royal house of the women, she will still be to him a lovely flower, whose presence he seeks, whose prosperity lies at his heart day by day, whose development will cause him to rejoice. Again she will more and more become to him a brilliant star, an Esther (aster), in whose light he views his own and his peoples future. In this manner his life is not poor, though he appear insignificant and obscure, though it be filled with painful reminiscences and great perplexities which he must combat daily in his heathen surroundings. On the contrary he is rich in light and hope; and even if he had realized the latter in a less degree than he eventually did, still his existence would not have been in vain.
On Est 2:8-11. That which gave Esther distinction above all the other virgins, who were at the same time selected with her, and whereby she obtained first the favor of the keeper of the harem, and then the love of Ahasuerus, was certainly not merely greater personal beauty. This would hardly have made such a favorable impression upon the eunuch. But it was rather a certain graciousness of being and carriage, which could only be present where the spiritual element does not occupy a lower plane than the physical, as was the fact with most Persian poorly-trained maidens, but rather where the spiritual element elevates and transfigures the mere bodily element. This grace had its ground partly in her fortune, but also for a great part in the spiritual nature of Judaism through the blessing of an adoration of the true, exalted, and spiritual God. It was therefore not without reason that the then existing Jews thought themselves recognised and honored in the preference of Esther, which, no doubt, they did to its full extent. They all more or less participated in her spiritual advantages, or at least all could or should have participated in them. This, however, affords little ground for beholding in the victory she won an indication of the triumph which Judaism, then so oppressed and despised, should obtain over proud heathendom at large. Nevertheless in the before insignificant but lovely Hadassah, who is now the powerful Esther, we see a symbol of the weaker but better element in Israel perfecting itself as the powerful community of the Spirit in the Christian church, which will yet conquer the world.
Luther: Whatever heart is thus minded, will bear ornamentation without danger to itself; for it bears and yet does not bear, dances and yet dances not, lives well and yet not well. These are the heavenly souls, the sacred brides of Christ; but they are scarce. For it is difficult not to have a lust for great ornamentation and display. Stolberg: Undazzled by splendor and royalty, the tender virgin rejected all these things. With noble simplicity she took the ornaments, neither selecting nor demanding anything, which the chief chamberlain brought to her. Even after she became queen above all the wives of the king, her heart still clung not only with gratitude, but with childlike obedience, to her pious uncle and foster-father, as in the time when he trained her as a little girl.
On Est 2:12-18. In the small compass of what has here been said respecting heathen virgins on the one hand and Esther on the other, we find a beautiful picture of the world and of the kingdom of Godthe opposite tendencies as also destinies, by which these conceptions are designated. Doubtless the heathen maids decorated themselves with all possible precious things, for the evening for which they had so long prepared themselves by their purifications and anointings, in order to make the best possible impression upon Ahasuerus, upon whose favor or disfavor their whole future happiness of life depended. But by all this tinsel they gained nothing more than to look beautiful in their own eyes, and that for a moment which flew away so soon, and in which they were allowed to harbor hope. The majority were only permitted to see the king, and thereafter for ever to bury their hopes. For them there remained the sad lot of the concubines; they must bid farewell to the joys which they might have had in another sphere of life, without obtaining any compensation for that loss in their strict seclusion. The elevated feeling that they had fulfilled their life-work must for ever be denied them. They had missed their life-purpose; life became to them more and more a uniform dark monotony. In like manner the children of this world act and deceive themselves. Although they are firmly intent on enjoying the pleasures of life, although they direct all their endeavors to this one object, and prepare and decorate themselves in their way at their very best, still they enjoy it but for a single fleeting moment. Esther, on the other hand, was distinguished by her lack of desire or claim to shine in external decoration. She only put on, what so to speak, was forced upon her. But she was thereafter beautiful not only in her own eyes, but in the eyes of all that beheld her.
Thus also her fortune was not a speedy disappointment; she really obtained, not what she had desired, but what she had never hoped nor expected. She really obtained a favorable intercourse with the king; she became his choice, his wife, she became queen. All these things plainly indicate that she possessed in an unusual degree Gods favor and friendship, which still accompanied her. The children of God enjoy a still higher happiness. They who reckon it to be a great favor to serve God in all simplicity, yea to be even door-keepers in His sanctuary, are made His chosen and loved ones, if in other respects they have properly decorated themselves for Him. He adopts them as His children, and cares for them according to what is needful for them, even with temporal blessings; for the meek shall inherit the earth. He also elevates them to kings and priests, and adorns them with the crown of life, for He brings them to the inheritance which is incorruptible, undefiled, and that fadeth not away, reserved in heaven for them (comp. 1Pe 3:3; 1Pe 1:7).
On Est 2:17-18. It is quite possible that Ahasuerus did not clearly know why Esther was preferred before her heathen virgin competitors, and what he was pleased with in her, why he crowned her as his queen. Still we can readily discover in his demeanor an indication that heathenism is always desirous, even when it has tasted to the full all that it can procure for its own enjoyment, to obtain something different and higher. Certain it is that these higher needs, which could be satisfied with nothing low, and which exhibited a higher receptivity, should arrive at this point. It was meet also that the heathen should see the fact fulfilled, that they themselves, their heathen kings and princes must pay homage to the people of the Lord, as to a queen who above all is worthy to be placed upon the throne, and to impart to the world her laws and ordinances (comp. Isa 49:23; Isa 62:4 sqq.). When this shall be entirely fulfilled, then the marriage-feast which Ahasuerus made in honor of queen Esther, with the edict proclaiming a temporary freedom from taxation of the people, and the relief from their oppressive yoke granted at the same time, shall correspond to the entire life of mankind.
On Est 2:19-23. 1. Esther was silent in regard to her Jewish descent and religion, and this was permissible so long as she was not asked to reveal it, so long also as the weal of her people did not require a different course. This she could the more readily do, inasmuch as the Old Testament religion, by reason of its limitation, did not impose the duty of a missionary confession. Even the Christian can keep his faith out of sight so long as its confession will not benefit, but would rather do injury and so long as the duty of veracity is not violated. At all events the martyrs crown, if it is not hastily seized, but rather borne with dignity, is far more glorious than a royal crown. Yet true faith will manifest its world-conquering power, and be encouraging to its devotees only when it is openly confessed, though its confessors stand at the martyrs stake, or die by the claws of wild beasts.
2. Nothing justifies us in assuming that Mordecai reported those conspirators because of selfish reasons, or in order to gain distinction and merit, or because Ahasuerus as the husband of Esther was nearly related to himself. Besides being an indication, it may be an expression of shrewdness, of his sense of duty. Although the Jew as such did not have a very warm feeling of attachment to the Persian king, still, in so far as he lived according to the divine Word, he sought to perform his obligations also toward the heathen governmental authority (comp. Jer 29:7). Thereby he also becomes a practical illustration of the fact that the piety which is nurtured by Gods Word is also of benefit to the heathen state and to heathen rulers. The governments of modern times, which treat religion not only with toleration but also with indifference, should remember that godly fear, as it is useful for all things, is also the most substantial bulwark for the continuance of the state.
Brenz: We have here a daughter bereft of the protection of man by the death of her parents, but God elevated her to great distinction, so that all men gave her honor. Why was she carried into exile, but that she should reign? why bereft of parents, unless that she might become the favorite of God and man?
Feuardent: On Est 2:8-9. From this it may be concluded, as later is actually affirmed by Paul, that God hath chosen the foolish things of the world to confound the wise; and the weak things of the world to confound the things which are mighty; and the base things of the world, and things which are despised, and things which are not, to bring to naught things that are: that no flesh should glory in His presence. For what is weaker than a little girl, or what more lowly and contemptible than an exiled orphan, born among a people of all other nations the most ignored and hated? What, on the other hand, in the estimation of the flesh and this world, is more wise and prudent, more glorious and powerful than Ahasuerus, Vashti, Haman and the other Persian and Median satraps? Yet by the means of a single person, Esther, they are confounded, superseded, ejected. By her office, I said, but by the help of God, although by the authority and arrangement of judges, of whom Esther was only the organ; lest the flesh should have aught whereof to glory, but that all the praise of the church preserved in the Persian realms should be referred to God. He was able, as in former days, so to have rallied under a brave Samson or Gideon His entire people scattered hither and thither, and to have fortified them with arms and strength, as to destroy by mutual slaughter all His foes when the great battle was joined; but in that case men would have arrogated something to themselves, and perhaps have said: Our own right hand, and not God, has done all this.On Est 2:15 : Let then both men and women learn by this case so to direct all their aims and desires as to please God alone by the ornament of a good conscience and by the forms of minds well adjusted; but to despise the adventitious bodily ornaments of this world as vain in His sight, and by this piety gain the surer rewards of heaven. For this alone is the true beauty, which is precious in Gods view, and which causes us to be approved by the King of kings, and joined to Him in spiritual matrimony. . Surprising that even the heathen saw and taught this. For Crates says: That is ornament which adorns. But that adorns which makes a woman more adjusted and more modest. For this end neither gold nor gems nor purple avails, but whatever has the import of gravity, modesty, and chastity.
Starke: On Est 2:1. Whatever has been undertaken in anger against Gods command can well be changed (1Sa 25:34-35).On Est 2:2. To heap sin on sin is the master work of art of all ungodly persons (2Sa 15:1; 2Sa 16:22; Isa 30:1; Jer 9:3).On Est 2:3-4. The advice of courtiers is most generally directed towards the object to which they think their lords are chiefly inclined, and they speak to their wishes (2Sa 15:4; 2Sa 16:21). Carnal ears love to hear nothing better than what will please their lustful hearts (2Sa 16:22).On Est 2:5-7. When orphans fear God, He will also care for them (Psa 27:10). In a pious and virtuous maiden beauty of person is a great gift of God (Pro 11:2). We should not neglect the orphans of blood relatives. God is the Father of orphans (Psa 68:6), and He knows how to open the hearts of pious people who will faithfully care for them (Psa 10:14).On Est 2:8-9. What care and cost is required for the decoration of the soul, when it would prepare as an acceptable bride for Jesus (Psa 45:14) On Est 2:16-17. God will raise the miserable one from the dust, so that He may seat him next to princes (Psa 113:7-8).
Footnotes:
[1][Est 2:7. Of the two expressions here used, the former refers to general symmetry of person, , and the latter specially to comeliness of countenance, . Esther had not only a fine form, but also a fine face.Tr.]
[2][Est 2:11. The expression here used is doubly emphatic, , to show Mordecais intense solicitude for his ward.Tr.]
[3][Est 2:14. The pronoun, being expressed, is here emphatic = each individual singly.Tr.]
[4][ however, like in Greek, and boy in English, often denotes merely a male domestic, with little regard to age.Tr.]
[5][It here, however, denotes something additional to the charms of the candidates for the queenly state. All young females are not virgins, nor are all virgins young. These were to be both, and more besides, to be fair.Tr.]
[6][The gynceum or harem was always an essential part of an Oriental palace (comp. 1Ki 7:8). In the Persian palaces it was very extensive, since the Persian monarchs maintained, besides their legitimate wives, as many as 300 or 400 concubines (Parmen. ap. Athen. Deipon XIII. p. 608 a). Hege, strictly speaking, seems to have been keeper of the virgins only, since the concubines were under the care of Shaashgaz (Est 2:14). Rawlinson.Tr.]
[7][Mordecai has been probably identified with a certain Matacas, who, according to Ctesias, was the most powerful of the eunuchs during the latter part of the reign of Xerxes.That Mordecai was a eunuch is implied by his adoption of a young female cousin, and also by the ready access which he had to the harem of Ahasuerus. Rawlinson.Tr.]
[8][So also Rawlinson: If the writer had intended to derive Mordecai from a royal stock, he would scarcely have omitted the name of Saul himself. Nor would he have designated Kish as a mere Benjamite. The same writer adds that on the supposition that the list is simply the true line of Mordecais descent from a certain Kish otherwise unknown, who was his grandfather, and had been carried away by Nebuchadnezzar; then the four generations, Kish, Shimei, Jair, Mordecai, exactly fill up the space of 130 years from Jeconiahs captivity to the latter half of Xerxes reign. The age of Mordecai at the accession of Xerxes may have been about 30 or 40; that of Esther, his first cousin, about 20. Still these coincidences seem to be outweighed by the considerations advanced by our author.Tr.]
[9][The relative clause, Who had been carried away, need not be so strictly understood as to assert that Mordecai himself was carried away; but the object being to give merely his origin and lineage, and not his history, it involves only the notion that he belonged to those Jews who were carried to Babylon by Nebuchadnezzar with Jeconiah, so that he though born in captivity, was carried to Babylon in the persons of his fore-fathers. Keil.Tr.]
[10][It is implied that each concubine received seven maidens, but that by the favor of Hegai, Esther received picked maidens. Rawlinson.Tr.]
[11][Mordecai occupied, apparently, an humble place in the royal household. He was probably one of the porters or door-keepers at the main entrance of the palace (see Est 2:21, and comp. Est 3:2; Est 5:13, etc.). This position separated him from his adopted daughter, and some effort was needed to keep up communication with her. Rawlinson.TR.]
[12][No doubt the virgins generally took the opportunityone that would occur but once in their livesto load themselves with precious ornaments of various kinds, neck-laces, bracelets, ear-rings, anklets and the like. Esther allowed Hegai to dress her as he would.Rawlinson. Thus, as ever, it proved that true piety is the highest ornament, even in a heathens sight; and modesty is the brightest jewel of female beauty (1Pe 3:3-4).]Tr.]
[13][Bigthan (the Bigtha of Est 1:10) is probably the Old-Persian Bagadana, i.e., God-given. Teresh is by some derived from tars, to fear; but it is more like a foreign than a Persian name. Rawlinson.Tr.]
[14][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 (Ctesias, Pers., 29; Diod. Sic. XI., 60, 1). A similar fate befell Artaxerxes Ochus. Rawlinson.Tr.]
[15][Especially of rebels and traitors in Persia (see Herod. III., 159; IV., 43; and the Behistun Inscription, passim). Rawlinson.Tr.]
[16][These royal chronicles were distinctly mentioned by Ctesias, who said that he drew his Persian history from them (Diod. Sic. II., 32). Rawlinson.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter is a continuation of the history, resulting from the former. Vashti the queen being deposed, Esther, a Jewish girl, is chosen. Mordecai her relation is enabled to make discovery of a treason meditated against the king.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her. (2) Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king: (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, keeper of the women; and let their things for purification be given them: (4) And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.
The most interesting remark, as it strikes me upon what is here said, is, to observe into what a degraded state our poor nature is fallen, when that which ariseth from the fall of our nature is made a pretence to the indulging of it. The union of Adam and Eve in the garden of Eden, the apostle tells us, was a mystery, intimating the resemblance between CHRIST and his church. But when the devil corrupted our nature to separate from GOD, the chastity of man’s attachment to his partner was corrupted also. Eph 5:25-33 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Est 2
1. After these things, when the wrath of King Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her.
2. Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king:
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 [the harem, always a prominent feature in the establishment of an eastern king], unto the custody of Hege [called Hegai in Est 2:8 ] the king’s chamberlain, keeper of the women; and let their things for purification be given them:
4. And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.
5. Now in Shushan the palace there was a certain Jew, whose name was Mordecai [supposed to be a powerful eunuch in the days of Xerxes], the son of Jair, the son of Shimei, the son of Kish, a Benjamite [the names of the actual father, grandfather, and great-grandfather of Mordecai];
6. Who [Kish, not Mordecai] had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away [598 b.c.].
7. And he brought up Hadassah, that is, Esther [a Persian name meaning a star], his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful: whom Mordecai, when her father and mother were dead, took for his own daughter.
8. So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.
9. And the maiden pleased him, and she obtained kindness of him [same phrase inverse 17]; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women.
10. Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not shew it [hoping that she might pass for a native of Persia].
11. And Mordecai walked every day before the court of the women’s house [as one of the royal doorkeepers], to know how Esther did, and what should become of her.
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 [law or ordinance] of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;)
13. Then thus came every maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king’s house.
14. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.
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, appointed. And Esther obtained favour in the sight of all them that looked upon her.
16. So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth [extending from the new moon in January to that in February], in the seventh year of his reign [478 b.c.].
17. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.
18. Then the king made a great feast unto all his princes and his servants, even Esther’s feast; and he made a release [rest] to the provinces, and gave gifts, according to the state of the king.
19. And when the virgins were gathered together the second time, then Mordecai sat [was sitting] in the king’s gate.
20. Esther had not yet showed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him. [This verse is parenthetical.]
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 hand on the king Ahasuerus. [He was ultimately murdered by a captain of the guard and a chamberlain. ]
22. And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai’s name.
23. And when inquisition was made of the matter, it was found out; therefore they were both hanged [crucified] on a tree: and it was written in the book of the chronicles before the king.
Fuente: The People’s Bible by Joseph Parker
XXV
THE STORY OF ESTHER
Esther
Our subject for this discussion is “The Story of Esther.” First, a few words by way of general introduction to the book. The book of Esther belongs to what is called The Haggiographa, that is, the writings. The books of the Old Testament are divided into three groups: The Law, The Prophets, and The Writings. This book belongs to the third group. The time of this book is during the sixty years of silence between the dedication of the Temple and Ezra’s return. It should be located right between the sixth and seventh chapters of Ezra) perhaps about thirty-eight or thirty-nine years after the dedication, or 478 B.C.
The author is unknown, but unquestionably he was a Jew, possibly Ezra or Mordecai, but probably neither of them. The style is against Ezra as author, while the high praise of Mordecai is against Mordecai as author and, besides there are no first personal pronouns in the book referring to the author. It was evidently written by a Jew contemporary with Mordecai. Some say Joakim, the high priest, wrote it, but this is hardly probable, since he does not seem to have had a knowledge of the Persian court sufficient for such a task. The date is about 450 B.C.
There is a great deal of difference in the way the book of Esther is regarded by scholars and others. Many Gentiles have but little use for it, because it is such a Jewish book. Ewald, a great German critic, says that it is like coming down from heaven to earth to read Esther. Luther said he wished the book had never been written it is so Judaizing. So you see this book is variously estimated. The Jews value it highly. They maintain that the book of Esther will last when the prophets have perished. They always read it with great joy and say its place in the canon of the Holy Scriptures is unquestioned. But in many editions of the Bible it was not included; it was not considered worthy of a place. But by a large majority of the scholars it is included in the canon, as rightfully belonging to the Holy Scriptures.
The book was undoubtedly written to give a historical basis or ground for the Feast of Purim. This feast was observed for centuries before Christ in the month of March. The book was written by a Jewish patriot to give the occasion of this feast. This book has some peculiarities. The name of God is not once mentioned. There is no mention of prayer in it. There is not even a reference to Jerusalem nor the Temple. But it must be remembered that it is a national book; written for national purposes and from a national motive. It is intensely Jewish, referring to a tragic incident in their history, recounting the marvelous way in which they escaped from a great crisis. There are two allusions in the book to facts in previous Jewish history, viz: Mordecai’s captivity (Est 2:6 ) and the dispersion of the Jews in all the provinces (Est 3:8 ).
The book is real history. The arguments against the historicity of book are as follows:
1. According to the history of Herodotus, and that is our chief authority for the history of this period, especially Persian history, the queen of Ahasuerus at this time was Amastris, whom he married many years before the events found in the book of Esther could have happened, and she never was put away, but maintained a great influence over him and largely shaped the course of his life. She was a Persian woman of very bad personal traits: unscrupulous and crafty, controlling the king in many matters. She was entirely different from what Esther is pictured as being. Our reply to that argument will come up in a later reply to it.
2. The law of the land compelled the Persian monarchy to marry in the families of his own relatives, or five of the noblest Persian favorites. Thus it would have been impossible for a Jewish woman to have been made the queen.
3. Esther is regarded as the queen in this book. But she could only have been the chief favorite in the royal harem. This is probably the only position in which we can place her and be in harmony with the facts.
4. It is argued that the book clearly indicates that Haman knew the race of Mordecai, but not that of Esther. How could he be ignorant of the race?
5. The appalling massacre of their enemies by the Jews, seventy-five thousand at one time, seems incredible. It looks like the fancy picture of a novelist. The reasonable thing is to deny that seventy-five thousand citizens of the Persian Empire could be killed or butchered in such a way.
6. It is highly improbable that the massacre should have been deferred for eleven months after it was decreed. Lots were cast, and according to the lot Haman fixed the date of the decree which he had secured from the king. It is neither improbable nor by any means impossible, but perfectly true.
7. The story is so well knit together as to resemble a fairy tale. But cannot God arrange his providences as well as a writer could arrange them? Is God’s mind inferior to a novelist’s?
8. The religious element is in the background, and scarcely referred to either directly or indirectly. It is true that God is not directly referred to, nor is prayer mentioned, but God is implied, and there may be a reason for the silence in the matter of religion. The writer may have found it better to conceal the element of the Jewish religion than to reveal the power behind the throne.
9. Its moral tone is unworthy of Scripture. The best characters in the book are represented as ruthlessly demanding this massacre and then demanding its repetition, not satisfied with the butchery of five hundred people in one city alone, only satisfied when three hundred more were put to death. Such is at variance with the Scripture, and seems to be unworthy of a place in the canon, they say.
Now the arguments in favor of the historicity of the book are as follows:
1. It is true to the Persian manners and customs, even down to the minutest details. It is true to the life, times, and customs of the Persian people. No man could have written this book unless he was familiar with the Persian life in all of its details. So at once it is evident that it cannot be fiction.
2. The character of Xerxes, or Ahasuerus, is correctly pictured. Point by point this king can be matched with the picture and record of Herodotus, the great historian. The man who wrote this book must have known this king, or he never could have written the book as we have it.
3. The existence of the Feast of Purim itself must have some historical occasion and is a mighty argument for the historicity of the book. Critics have tried to account for this feast which has existed now for twenty-three or twenty-four hundred years in other ways, but have utterly failed. The only way to account for the feast is to accept the feast as actual history.
4. The great council in the third year in the reign of Ahasuerus mentioned in the first of the book of Esther, that is, the feast actually occurred and was called together to plan an expedition against Greece. That expedition he carried out as secular history plainly records. Then were fought the battles of Thermopylae and Marathon on the land, and the sea contest at Salamis, when the hosts of Persia were scattered like chaff before the Greek patriots. It is a historic fact that this great assembly came together in the third year of the reign of Ahasuerus.
5. There is no historical discrepancy in the book. The most critical of the German critics has failed to point out a single incident which contradicts history.
6. It makes its appeals to the chronicles of the kings of Persia, as found in the last chapter. The writer would not have dared to do that writing as he did in the land of Persia, if his record had not been true and he had not authority for what he wrote.
7. It tacitly, though not openly, recognizes a providence in history, and was written to record the divine providence in relation to God’s chosen people. Much scripture is written for the very purpose of recording God’s dealings with his people in their preservation, and the incidents of their natural existence. Why should not one book then be written with this great event as its real background?
8. The ruthless demand of Mordecai and Esther for the massacre of their enemies must be studied in the light of their age and the circumstances that had been forced upon them.
9. God’s providences may produce as good and as well knit a story as the imagination of a novelist. To deny that is really to deny the workings of divine providence, or to deny that God is as great as man.
The classic name of Ahasuerus is Xerxes, the boundaries of whose empire were India and Ethiopia. The places of the scenes of the book are Shushan, the palace of the Persian king, and the provinces.
We may now pursue our study of the book itself by taking up the story chapter by chapter as follows:
Chapter 1 : In the palace of Artaxerxes there is a great feast, lasting 180 days; his magnificence is displayed. A second great feast is made for the people of Shushan. There are revelling and drinking till the men are all drunken. The king is intoxicated. He commands to bring his wife, Vashti, for his drunken lords to look at, that he might display her beauty. The refusal of the queen to come and be insulted, the anger of the king, the advice of one of his counsellors, the issuing of the decree that all women, throughout the Persian Empire should ever after obey their husbands about as foolish a decree as any man ever made.
Chapter 2 : A new queen is sought. A bevy of beautiful girls is brought one by one before the king. Among them is Esther, a Jewess, brought up by Mordecai. She succeeds in pleasing the king and becomes queen. A great feast is made in honor of her. About that time a plot is discovered by Mordecai in which two of the king’s chamberlains plan to assassinate the king. Mordecai reveals the plot.
Chapter 3 : The promotion of Haman, the Agagite, to be prime minister. Mordecai, the Jew, refuses to bow down to him. Haman is angered and mortified. He will not be content with putting to death one Jew, but asks the king on promise of payment of a large sum of money for permission to put to death the entire Jewish nation, on the condition that he replace his loss out of the money of those he killed. The decree is granted. The lot is cast to decide the day. The edict goes forth that on that day eleven months hence all the Jews are to be put to death.
Chapter 4 : The grief of the Jews. Mordecai commands Esther to intercede on their behalf before the king. She asks him to fast three days on her behalf. The answer to Mordecai, “Do not think that thou thyself shall escape their massacre?”
Chapter 5 : Esther appears before the king, taking her life in her own hands, for it might mean death to appear before the king unbidden. She is accepted. This incident is to Esther like the experience of Nehemiah in the reign of Artaxerxes, the son of this same king. Everything seemed to depend upon the whim of this childish king. She invites him to a banquet. She knows how to get on the best side of him. She asks Haman to be with them also. Haman hears the news that he is to banquet with the king and his queen, and he is very much elated. He tells his wife about it, then complains about this man, Mordecai, who will not bow the knee to him. His wife says, “Get ready a gallows fifty cubits high and hang Mordecai on it.” He follows his wife’s advice and prepares the gallows.
Chapter 6 : Incidents leading up to the honoring of Mordecai. The state records are read. The story is told how the king’s life had been spared by a man named Mordecai. He asks the question, “Has this man been honored? He saved my life.” Answer, “No.” While he is thinking about this, Haman comes in. The king asks him, “What shall I do to the one I desire to highly honor?” Haman, thinking it is himself that the king desires to honor, gives this suggestion: “Put the king’s robe on him and a chain about his neck, and have the chief man in the kingdom lead his beast through the streets of the city.” He said that, thinking that he was to be thus honored himself. “All right,” said the king, “You go and do that to Mordecai,” and he had to do it. There was no escape from the king’s command. Then he went home like a sulky boy because he had been whipped. As soon as he reaches home, word comes that he is to go to the banquet.
Chapter 7 : The banquet passed off without incident. Persians were very fond of drinking and banquets. The king wanted to know what Esther demanded. She wanted time to get him in a good humor, so she asked that he come to another banquet. At this the king declared that he was ready to grant her request even to half of the kingdom. Now the time had come. She began to beg for her life and for the life of her people. We may imagine how the king felt when he learned that his favorite queen was to be killed. See how she works him up. Yes, she was to be killed, for the decree did not exclude even her. “Who is going to kill my very idol, my favorite queen?” “Why, this wicked Haman is going to do it.” This is another psychological moment. Haman begins to beg and to plead with Esther for his life; he even climbed up on the couch where she is reclining. The king thinks that he is even trying to add insult to injury, and so his rage knows no bounds. The servants say that he has made a gallows fifty cubits high on which to hang Mordecai. The king commands them to take the wretch and hang him on it.
Chapter 8 : Mordecai is promoted to Haman’s place and becomes chief minister. Esther begs that the decree against the Jews be revoked, but the law of the Medes and Persians changes not. The only thing that can be done is to issue another decree, so the king asks her what she will have. She and Mordecai have talked it over and she is ready for that request. She asks that the Jews have the privilege of slaying their enemies. There was no other way out of it. This shows Mordecai’s shrewdness and ability. There was great rejoicing among the Jews at this turn of affairs.
Chapter 9 : The day arrives. The Jews are prepared. The nobles help the Jews because a Jew is prime minister. The nobles knew on which side their bread was buttered. So they help the Jews and altogether, seventy-five thousand of the people are slain; five hundred in Shushan the palace alone. Esther and Mordecai make another request. Esther wants the massacre repeated. She wanted another day of butchery. I do not know why. The king grants it. There is great rejoicing among the Jews. This occurred on the fourteenth and fifteenth days of the month of Adar, or our month of March. Mordecai and Esther fix this day in which all the Jews shall celebrate this great event. She has the edict issued under the seal of Mordecai the prime minister, and so the feast is established. That is how this feast originated. Every year on the fifteenth of March, all the Jews celebrate it. They do not celebrate it in a very religious fashion now. Still they regard it as a great day.
Chapter 10 : This chapter speaks of the greatness of Mordecai, as the prime minister of the Persian king.
Now let us look at the chief characters of the book, as follows:
1. Ahasuerus : There is no question but that this Ahasuerus is the Xerxes of history, and is an exemplification of despotism. He was an absolute monarch, a despot. In him we see the outworkings of despotism. Caligula of the Roman Empire was a despot, and his despotism drove him mad. It is despotism that made this king, Xerxes, ridiculous in the eyes of the world. He was the slave of his ministers and servants. He knew nothing but what they told him. He was absolutely dependent upon them, for all of his information. He was like a child in his silly notions. His servants and nobles deceived and tricked him, and he was so suspicious of them that he was a very slave to his slaves. He was afraid of them, and they knew that if he suspicioned them, he would kill them, and so he was afraid of them, and they were afraid of him. He was the slave also of his passions. He spent his time drinking, eating, banqueting and satisfying his gluttony and lust. He was not much above the beast. Because the Hellespont wrecked his ships, he ordered it to be flogged. He was the slave of his whims and fancies, the slave of his temper and his feelings. He knew no control but his own will, the tool and the plaything of the favorite of his harem, willing to ruthlessly murder thousands of his own subject to satisfy his favorite queen. We must, however, say for him that he recognized the services of Mordecai in saving his life, and honored him. But he did this because it was called to his attention, and not because he sought it out or remembered it.
2. Vashti : She has been honored above many women in history. She is recognized as one who would forfeit her position and crown rather than to sacrifice her honor and her pride. She refused to obey the king at the risk of her own life. But she maintained her dignity and self-respect. She was valorous and womanly. She was having a feast with the women, and it is thought by some that she may have refused to do the king’s bidding because she had taken a little too much wine, hence was not much disposed to be ordered, but I rather think this is not true. She was a rare gem in the midst of that corrupt Persian Court.
3. Haman : This man’s name is a synonym for vanity and fulsome pride, ruthlessness and savagery, deceit, cruelty, and all that is ignoble. He is the incarnation of insane conceit. Honors made a fool of him. Now pride in itself is not such a bad thing. A man may have pride of the right sort and really be helped by it. But a man with this kind of pride wants everything in the universe to be his slave. Even preachers may have this disease. They sometimes think that everybody and everything ought to bow down to them. Because Mordecai would not bow his knee to Haman his vanity was hurt. When a man thus allows his vanity to rule him, he sees everything out of proportion. Haman could not be satisfied with the murder of Mordecai, but he must do the big thing and kill the nation. Vanity is insatiable, and often causes wars. It was this man’s vanity that led to his downfall.
4. Mordecai : He is one of the great characters of the book. He was a Jew and a poor one, but he was loyal to the king, under whose government he lived. The Jews have become citizens of nearly every nation in the world. Here we have a Jew the prime minister of the empire. One of the greatest prime ministers that Great Britain ever had was a Jew. Mordecai was faithful to his king. He was elevated to be prime minister, but it did not give him the “big head.” When he was led through the streets he did not feel puffed up. He had sense enough to know that that sort of thing would not last long. Here is a man who waited and worked. We do well to learn that lesson working and waiting and doing your best will bring its reward, in due time. God always has a place ready for the man who works and waits and does his best.
5. Esther : She was brought up in the family of Mordecai and trained by him. She was trained well beyond any doubt. She was beautiful but not spoiled by her beauty. She was able to use her beauty in the right way. Though she was the favorite of the king and was successful with him, it did not spoil her. She remained loyal to her uncle and did not forget him. Neither did she lose her religion when she became a queen in the most wicked court of her times. There is no mention that there was prayer connected with the three days fast, but doubtless there was. She takes her life in her own hands for her people. She knew how to manage the king. She outwitted the cunning Haman. She was severe. She was one of the greatest heroines of history, and she has been called by many the saviour of her people. She was beautiful, talented, brave, shrewd, and a womanly woman, yea, one of the greatest of women.
QUESTIONS
1. At what point in the history of Israel does the book of Esther come in?
2. Who wrote the book and when?
3. What of the canonicity of the book?
4. What was the purpose of the book?
5. What are the peculiarities of the book?
6. What two allusions in the book to facts in previous Jewish history?
7. Is the book real history and what arguments prove and confirm?
8. What was the classic name of the Persian king who married Esther and what were the boundaries of his empire.
9. What was the place of the scenes of the book?
10. Give the story of the book, chapter by chapter.
11. Give a character sketch of Ahasuerus, Vashti, Haman, Mordecai, and Esther, respectively.
12. What great lessons of the book and at what points in the story is God’s hand most plainly seen?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Est 2:1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her.
Ver. 1. After these things ] After the wine was out, the fuel of his anger spent, and the lust thereof satisfied.
When the wrath of king Ahasuerus was appeased
He remembered Vashti
And what was decreed against her
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Esther Chapter 2
Now I return to expound a little the facts that are traced in it as the grand development of secret providence when God’s name cannot be named. God can work where He cannot proclaim Himself, and this is remarkably illustrated in the fact that when the command went forth for the young maidens to be sought for the king for him to take his choice, amongst others “in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar, the king of Babylon, had carried away. And he brought up Hadassah; that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful, whom Mordecai, when her father and mother were dead, took for his own daughter. So it came to pass when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him” (Est 2:5-9 ).
And, in short, when the turn of the different maidens came and, amongst others, Esther’s turn, she not only found favour in the eyes of the chamberlain but, still more, in the eyes of the king. “Esther was taken unto king Ahasuerus into his royal house in the tenth month, which is the month Tebeth, in the seventh year of his reign” (ver. 16). I may observe, by the way, that it is a remarkable confirmation of these transactions of Ahasuerus belonging to the time of Xerxes, that it was in the third year of Xerxes’s reign, as history tells us, that he held a grand council of all the grandees of his empire. The political object was his attempt to conquer Greece, and he returned again in the seventh year of his reign – the very same dates that are mentioned in this book of Esther. During that time he was away from his country and was occupied with that vain effort which ended in the most complete destruction of the Persian fleet, and the overthrow of their armies by the comparatively little power of the Greeks. But, however that may be, I merely make the remark by the way as showing the wonderful manner in which God’s providence preserves even the dates, and the way in which the facts fit in. That, however, is a small point, but the great matter is this – that the Jewess was preferred to all others. The Jewess is the one who alone will be the bride on earth of the great King. We know who the great King means. I suppose you are all aware that ‘the great king’ was a special title of the Persian monarch. Now Scripture uses “the great King” in reference to the Lord. I cannot doubt, therefore, that there is an intention in this typical manner, even, of speaking of Him.
Esther then becomes the bride – the queen of the great king, after the Gentile has been dismissed because of her disobedience, and the king makes a great feast thereon. He sends a release to the provinces, as we know will be the case. When the Jew is taken into favour it will be as life from the dead, whatever may be the mercy of God now, and it is most rich; but, as far as the earth is concerned, it is altogether spoiled by worldliness, by selfishness, by vanity. All these things have destroyed the character of God’s kingdom as far as its witness upon the earth. No doubt God accomplishes His heavenly purpose, but that has nothing to do with this book. The type of heavenly things is not found here. It is only the earth and the earthly aspect of Christendom set aside by the calling in of the Jew by and by. She becomes the permanent bride of the King.
We are here told, in the end of the second chapter, that not only does Mordecai sit in the king’s gate, but he becomes the means of making known to the great king an attempt to take his life. Two of the king’s chamberlains, which kept the door, sought to lay their hands upon the king, but the thing became known. Inquisition was made, and they were both hanged upon a tree. We well know that every offender in that day that is coming will be found out and dealt with immediately. It will no longer be the uncertainty of law. In that day “a King shall reign in righteousness.” There will be a great discovery and punishment of those that lift up their hands against the Lord.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Est 2:1-4
1After these things when the anger of King Ahasuerus had subsided, he remembered Vasti and what she had done and what had been decreed against her. 2Then the king’s attendants, who served him, said, Let beautiful young virgins be sought for the king. 3Let the king appoint overseers in all the provinces of his kingdom that they may gather every beautiful young virgin to the citadel of Susa, to the harem, into the custody of Hegai, the king’s eunuch, who is in charge of the women; and let their cosmetics be given them. 4Then let the young lady who pleases the king be queen in place of Vasti. And the matter pleased the king, and he did accordingly.
Est 2:1 when the anger of King Ahasuerus had subsided, he remembered Vasti Older Jewish commentators (Targums #1 and #2) and Josephus (Antiq. 11.195) say that he remembered her with pleasure and regretted what he had done to her. This seems to fit because the attendants acted quickly to get the king’s mind off of the deposed queen (cf. Est 2:2), who would surely still be mad at them. One of the attendants, Memucan, mentions that the laws of Persia and Media cannot be changed (cf. Est 1:19).
Est 2:2 let beautiful young virgins be sought for the king This VERB (BDB 134, KB 152) is a Peel IMPERFECT used in a JUSSIVE sense. It is known from history (Herodotus) that, after Xerxes’ defeat by the Greeks in his seventh year, he spent much more time with his harem. This seems to fit precisely the dating of the book of Esther.
Xerxes had a reputation of having many affairs outside of his large harem.
Est 2:3
NASB, NKJV,
TEV, NJBharem
NKJVinto the women’s quarters
This is literally the house of the women (BDB 61 and 108, cf. Est 2:9; Est 2:11; Est 2:13-14).
Hegai Herodotus (9.33) mentions the name of one of Xerxes I’s eunuchs, ‘egias, which is similar.
the king’s eunuch See note at Est 1:10.
let their cosmetics be given them From Est 2:12 we know that there was a year of training involved in the preparation of these women. This included instructions in both court etiquette (especially in light of Vasti’s behavior) and the use of beauty aids (cf. Est 2:9) available in this day.
This term translated cosmetics (BDB 600) means to scour (BDB 599, KB 634, cf. Pro 20:30). In this context it may refer to (1) skin treatments or (2) rubbings (BDB 599). The Anchor Bible, vol. 7b has massage, p. 18, with oil of myrrh and other cosmetics, p. 23 (cf. KB 634). Notice also the TEV translation of Est 2:3; Est 2:9; Est 2:12.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
After these things: i.e. in 467. Astyages was now twenty-one. In the seventh year (Est 2:16); one of these spent in preparations (Est 2:12).
Ahasuerus. See note on Est 1:1.
Vashti. See note on Est 1:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 2
And so, after these things, the wrath of king Ahasuerus was appeased, and he remembered Vashti, and what she had done, and what was decreed against her. Then said the king’s servant that ministered unto him, Let there be fair young virgins sought for the king ( Est 2:1-2 ):
Now, the feast that he had was the feast in preparation of his unsuccessful invasion of Greece and before two of the great battles of history. This feast was sort of in preparation of that, so that between chapters 1 and 2 he then went off on this expedition against Greece. And so between the two chapters there is a lapse of about four years’ time. And so he went on this unsuccessful adventure against Greece, and he has now returned and settling back at home again. And he remembers Vashti and probably begins to miss her a bit, and so his servant said, “Hey, why don’t you have a beauty contest, Miss Persia.”
and gathered together all of the beautiful young virgins in the kingdom,… [and let them come before the king] and whichever one pleases the king the most let her become the queen in place of Vashti ( Est 2:3-4 ).
And so, there was in Shushan, which was the winter capital of Persia, and there the king had his winter palace. It got too hot in the summertime; he had a different summer palace, but it was a great place for a winter palace. There was there in the city a young girl whose name was Esther. She was a Jew, and her cousin Mordecai who was actually a descendant of the same family of Saul, a Benjamite.
And he had raised Esther, his uncle’s daughter: for she had neither father nor mother, and Esther was very beautiful, very fair; and after her father and mother died, he took her as his own daughter. So it came to pass, when the king’s commandment and decree was heard, when many of the young girls were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, the keeper of the women. And she pleased him, and obtained kindness of him; and he speedily gave her the things for purification, with such things as belonged to her, and seven maidens, which were necessary for her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women. For Esther had not showed her nationality nor her family: for Mordecai [her cousin] had charged her that she should not show it. Mordecai walked every day before the court of the women’s house, to know how Esther was faring, and what had become of her. Now when every maid’s turn was come to go into king Ahasuerus, after that she had been for twelve months, according to the manner of women, (so were the days of their purification accomplished, they spent six months bathing with oils of myrrh, and six months with sweet odors, and with other things for the purifying of the women,) ( Est 2:7-12 )
Can you imagine a beauty shop of that caliber, spending twelve months to fix you up?
And afterwards then it came every maiden unto the king; and whatsoever she desired was given her to go with her out of the house of the women unto the king’s house ( Est 2:13 ).
So they were brought in and spent an evening with the king, and then they were placed in the harem. They were not called; they were just taken care of and all as part of the king’s harem. But they may never see the king again, unless he was pleased and would call them back. But they just became a part of the harem.
Now when it came Esther’s turn to come into the king she required nothing special only that which Hegai the king’s chamberlain, told her that she should wear ( Est 2:15 ).
As far as the apparel, she just left it up to him. And Esther obtained favor in the sight of all those that looked upon her.
And Esther was taken unto the king Ahasuerus into the house royal in the tenth month, which is the month of Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he had set the royal crown upon her head, and made her queen instead of Vashti. Then the king made a great feast unto all of his princes, all of his servants, even Esther’s feast; and he made a release to the provinces, he gave gifts, according to the state of the king. And when the virgins were gathered together the second time, then Mordecai sat at the king’s gate. And Esther had not yet showed her family nor her people, as Mordecai had charged her: for Esther did the commandment of Mordecai, like when she was brought up with him ( Est 2:16-20 ).
Now it so happened that in those days Mordecai was hanging around the gates and he heard a couple of the king’s servants plotting to assassinate the king.
And so Mordecai, reported to Esther; and Esther certified [or told] the king using Mordecai’s name. And so they had a big inquiry [and they found out that the assassination plot was for real]; therefore the two men [who were plotting against the king] were hanged on a tree: and it was recorded in the chronicles of the king ( Est 2:22-23 ). “
Fuente: Through the Bible Commentary
Est 2
Esther Chapter 2
Est 2:1 “After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her.” The indication, here, is that he was sorry he had listened to his advisors and put Vashti away. None of this would have happened, had he not been drinking. After he settled down and thought about what had happened, he had to realize that this was his fault, and not hers. He cannot change her punishment, however, because he had made it a law.
Est 2:2 “Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king:”
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, keeper of the women; and let their things for purification be given [them]:” The king’s servants had discovered the sadness of the king at the loss of his queen. In an oriental palace, there are separate apartments for the women away from the men. We saw that, in the Palace of king David. These young, beautiful virgins were to be gathered from the many provinces that Xerxes ruled. They would be brought to the women’s quarters at the palace, and prepared to meet the king. Most of these young women would not have fine clothes to wear, so they would be provided for them to wear before the king. Even though they were virgins, they would be purified in some way. This took approximately a year for the purification. This, possibly, meant that they were bathed and clothed in the garments provided. It, also, meant they were perfumed and rubbed with ointment in the purification.
Est 2:4 “And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.” The king was lonesome, and by his own edict he could not get Vashti back, so he agreed to the suggestion. He sent for the maidens to be brought. In the next few verses, we can see that the hand of the LORD was in all that had happened.
Est 2:5 “[Now] in Shushan the palace there was a certain Jew, whose name [was] Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;” During the Babylonian captivity, Mordecai had been taken to Shushan. This is the first mention of a Jew in this book. We read of a Mordecai in Ezra and in Nehemiah, It is, probably, not the same person. The Mordecai, here, was a Benjamite.
Est 2:6 “Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” There were a number of captivities that took place. This one seems to have been fairly early on. This was, probably, the second captivity, because of the capture of Jeconiah. Nebuchadnezzar was king of Babylon at the time.
Est 2:7 “And he brought up Hadassah, that [is], Esther, his uncle’s daughter: for she had neither father nor mother, and the maid [was] fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.” Hadassah is another name for Esther. It appears, that her mother and father were dead, and Mordecai had raised her. It was Mordecai that brought Esther up to be shown to the king for a possible wife. She was a virgin, and she was very beautiful.
Est 2:8 “So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.” It seems, that many beautiful maidens from throughout the provinces were brought to the women’s apartments to be prepared to be viewed by the king. Hegai was the eunuch that was in charge of the women, who would be viewed by the king.
Est 2:9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, [which were] meet to be given her, out of the king’s house: and he preferred her and her maids unto the best [place] of the house of the women. It seems, that when Hegai saw Esther, he was pleased with her, and he wanted every advantage shown her. He assigned 7 maidservants to her and gave her the nicest of the women’s apartments. He saw that all of her needs were met, while she was waiting. We may safely assume that the LORD caused the king to be pleased with Esther.
Est 2:10 “Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew [it].” This just means that she did not reveal to the king that she was a Hebrew. Mordecai did not even allow her to tell the king that he had raised her.
Est 2:11 “And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what should become of her.” Mordecai was very interested in Esther, since she was like a daughter to him. He was allowed to walk before the court of the women, because he had been made a eunuch to serve the king.
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 the women, (for so were the days of their purifications accomplished, [to wit], six months with oil of myrrh, and six months with sweet odours, and with [other] things for the purifying of the women;)” Some of them had, probably, been out in the sun, and rough skin would not be becoming to a queen. After the twelve months in the apartments of the women, they would appear before the king to be selected. This oil of myrrh was perfume that was generally for the wedding bed. This was something to make her smell nice. During this time, she would have her skin rubbed with oil, so she would be soft to touch. She was groomed to appear as a queen. During this time, she was, probably, taught the duties of the queen as well.
Est 2:13 “Then thus came [every] maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king’s house.” This is just saying, that every one of these maidens, individually, were given whatever clothes and ornaments they wanted to wear.
Est 2:14 “In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.” The second house was for the king’s concubines. It appears, that each of them stayed the night with the king and the next morning was carried to the house for his concubines. Shaashgaz was, also, a eunuch who took care of the king’s concubines. They would never go again to the king, unless he called for them. If he called for one, she would be called by name, because he was pleased with her.
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, appointed. And Esther obtained favour in the sight of all them that looked upon her.” Esther’s father was Mordecai’s uncle. It seemed, each of these maidens went to see the king, and spent the night with him. When Esther’s turn came, it was interesting that she did not demand any ornaments, or extra clothes. She just took what Hegai, the king’s chamberlain gave her. They all loved her, because this proved she was not greedy, or demanding.
Est 2:16 “So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which [is] the month Tebeth, in the seventh year of his reign.” The month Tebeth is, probably, speaking of the month of January on our calendar. Four years had passed since Vashti had been put away for disobeying the king. Esther would be accepted, or rejected, of the king on this night.
Est 2:17 “And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.” The king loved Esther above all the other women. She was his choice of all the beautiful virgins of the provinces. He loved her so much, that he chose her to be his queen. He crowned her queen immediately.
Est 2:18 “Then the king made a great feast unto all his princes and his servants, [even] Esther’s feast; and he made a release to the provinces, and gave gifts, according to the state of the king.” All joyful occasions were accompanied by a feast. The king announced this feast to celebrate Esther’s becoming queen. He sent gifts and released the provinces from taxes and fighting in war, for a time to celebrate his queen.
Est 2:19 “And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate.” These had to be the maidens that had been chosen from the provinces. Mordecai sitting in the king’s gate, showed that he was one of the king’s servants.
Est 2:20 “Esther had not [yet] shewed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.” Esther showed great respect to Mordecai, as she would a father. She had not told the king, or anyone else, that she was a Hebrew, or that she was raised by Mordecai. Mordecai thought it best that she not tell, and she obeyed his wishes.
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 hand on the king Ahasuerus.” These two men were highly regarded by the king. They were eunuchs that guarded the door to his sleeping chamber. They would have had an advantage, if they decided to kill the king, because they were trusted and could surprise him in his sleep.
Est 2:22 “And the thing was known to Mordecai, who told [it] unto Esther the queen; and Esther certified the king [thereof] in Mordecai’s name.” Somehow Mordecai got word to Esther of their plan to kill the king. Esther told the king of their plot against his life. She, also, told him that it was Mordecai that sent the warning to him. She still did not reveal that she was related to Mordecai.
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 chronicles before the king.” The king had this checked out, and found it to be true. He had them both hung in punishment. This is a matter of historical record.
Esther 2 Questions
1. When the king got over his anger, he remembered ________.
2. None of this would have happened, had he not been ___________.
3. What did he realize about the whole thing, after he thought about it?
4. Why could he not change her punishment?
5. What did the king’s servants say to him?
6. The apartments of the women were ___________ from the men’s.
7. How long would they take for purification?
8. The maiden that pleased the king shall be _________.
9. Who was the Jew that was in the palace?
10. What tribe was he from?
11. Who had taken him captive?
12. What was another name for Esther?
13. What relation was she to Mordecai?
14. Why did Mordecai raise her?
15. Where was Esther brought?
16. Who was Hegai?
17. What special favor did the king show Esther, even before she became his queen?
18. What does Est 2:10 mean?
19. How did Mordecai check on Esther?
20. What was given to the maidens after the 12 months of grooming?
21. What was the second house they were taken to, after being with the king?
22. Who was Esther’s father?
23. How did Esther find favour with those who had kept her, before she went to the king?
24. When was she taken to the king?
25. The king loved Esther _________ all the other women.
26. Esther was __________ ________ by the king.
27. What was the name of the feast the king gave?
28. Esther treated Mordecai as a __________.
29. Who plotted to kill the king?
30. How was their plan stopped?
31. What happened to these two men?
Fuente: Old and New Testaments Restoration Commentary
In this chapter we have a revelation of customs obtaining in the household of the king. We can read them with thankfulness that wherever the purifying forces of revealed religion have operated they have forever become impossible.
In the midst of this story Mordecai appears on the scene. Living with him was his cousin, whom he had taken to be his daughter. In carrying out the decree of the king, she was taken to the royal palace in the company of the maidens. Mordecai’s action in this matter is open to question. His love for Esther was evident, and the picture of him walking before the court of the women’s house indicated his continued interest in her. One can only hope that her presence there was not due to his scheming for place and power. In any case his advice that she should not betray her nationality was questionable, as her position at the court of the king was in grave peril for a daughter of the Covenant. Her beauty captured the king, and she was made queen in place of Vashti. Her presence in the palace was part of that process by which the overruling God preserves His people and frustrates the foe. This overruling is even more remarkable if the action of Mordecai was that of scheming.
Fuente: An Exposition on the Whole Bible
the Service of a Foreigner
Est 2:1-23
Esthers Hebrew name meant Myrtle. It could not have been easy for her to retain her sweet simplicity amid the corruptions of her time, but her Persian name means a star, as though she were a garden enclosed, encircled by the atmosphere of the divine purity and protection. We must not judge Esther by our own standards, but by the custom of her time. Each of these young girls was considered to be married to the king, was kept under his roof, and was his wife of a lower rank. How great is the influence of Christianity in raising our standards and pervading the world with a loftier morality! She was not bidden to deny her parentage, but only advised not to proclaim it, Est 2:10. When, afterwards, she was raised to power, she showed no flinching from identification with her race. So she attained the highest position in the world to which a woman could aspire. God lifted her there to serve a high and noble purpose. Her relative, Mordecai, discovered a plot against the king, and told it to his ward, the queen, and she to her royal spouse. The deed was unrewarded; in this, however, the faithful doorkeeper felt no disappointment. He acted not for reward, but from a sense of duty. But the act was registered both in heaven and on earth, and it bore fruit. It is enough for us to do our duty, and please God.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 2
The Choice Of Esther And The Treason Thwarted
When the days of feasting and excitement described in our previous chapter had passed away, and the king had opportunity quietly to weigh his hasty action, his heart seems to have relented, as we are told in the first verse of chapter 2 that, After these things, when the wrath of king Ahasuerus was appeased, he remembered Yashti, and what she had done, and what was decreed against her. Bound by the law of the kingdom, which made it impossible for him to revoke his own imperial decree, he seems to have become a prey to a measure at least of remorse as he reflected on his way towards Vashti, of whom he had been so proud.
His servants, noticing his dejection, make the proposal that another be sought to take the place of the deposed queen. Accordingly they gather together the fairest maidens of all the provinces, and bring them to Shushan the palace (identical with the Susa of profane history). From this company the future queen was to be chosen.
There is some interesting data afforded by profane history on this point, to which we advert for a moment.
In the third year of Xerxes reign, he made a feast to deliberate concerning the invasion of Greece. Four years later he returned discomfited to Susa, where he plunged into all kinds of pleasures and excesses to drive from his mind the bitter memories of his defeats. His queen was chosen at this time, and her name is given as Arnestris-which, it will be seen, bears a close relation to Esther. All this goes far to prove the contention that Xerxes is the great king here referred to. The name Ahasuerus presents no difficulty, as it is simply an imperial title, like Pharaoh, or Agag, which is said to mean, according to Sir Henry Rawlinson, Venerable King. It is noteworthy that in Ezr 4:6 Cambyses is called by this name, while in Dan 9:1 it is applied, in all probability, to Cyaxares.
Returning to the Scripture narrative, charming in its simplicity and straightforwardness, we are introduced in verse 5 to the stouthearted Jew who is to figure so prominently in future chapters, as well as in verse 7, to his beautiful cousin Hadassah, or Esther.
Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away (vers. 5, 6).
The Hebrews, and many Christians, have gathered from this that Mordecai was a lineal descendant of Kish, the father of Israels first king. Josephus so understood it, for he refers to Esther as being herself of the royal family also (Ant. vi. 1); and as she was cousin to Mordecai, both were necessarily of the same lineage. Kish was, however, a common Hebrew name, especially among the Benjamites; but standing here, as it does, for the father of a family, the presumption is certainly in favor of the above view. As we shall see farther on, there would appear to be a divine fitness in thus bringing forward at so crucial a period a member of the failed house of Saul. Had that rebellious and obstinate king (1Sa 15:22, 23) faithfully performed the commandment of the Lord in regard to the utter destruction of Amalek, the book of Esther would in all probability never have been written, as Israel would never have been exposed to the danger therein recorded. We shall see why, further on.
The name Mordecai is said to mean Little man, and was probably given to him owing to his lack of that which made Saul so much admired, namely, greatness of stature.
He must have been very young indeed when carried away to Babylon, as the captivity of Jeconiah, or Jehoiachim, took place b. c. 599, something over eighty years ere our chapter opens. This aged patriarch brought up Hadassah, that is, Esther, his uncles daughter: for she had neither father nor mother, and the maid was fair and beautiful: whom Mordecai, when her father and mother were dead, took for his own daughter (ver. 7). She, by her grace and beauty, attracted the attention of the officers whose business it was to find a bride for the king, and she was given into the custody of the chamberlain Hegai. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the kings house: and he preferred her and her maids unto the best place of the women (ver. 9).
It was a strange position surely for a Jewish maiden to occupy, in strange contrast -with Moses, in whom, however, she no doubt gloried. He, picked up as a waif, to be called the son of Pharaohs daughter, by faith relinquished this high place. As one has remarked, Providence had placed him in Pharaohs house, but faith took him out of it. With Esther it is otherwise. There can be no question that her position was entirely opposed to the word of God. Providence might seem to favor her, but faith would assuredly have led her at once to declare herself as a despised Jewess, one of the afflicted people of God. This she does not do, Mordecai having expressly urged her to carefully conceal it. Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it. Faithful above many, Mordecai yet had not entered into Gods mind in regard to the complete separation of His people from the nations. The law expressly forbade the giving of the daughters of Israel in marriage to the Gentiles; but it is very evident that both Mordecai and Esther thought they saw in the proposed union a means of blessing to their people. And so, indeed, it proved to be; but this by no means disannulled or made of none effect the word of God.
In the same way people reason concerning much that goes on in our day. We have often been asked concerning the public ministry of women, If not of God, how is it that He so frequently blesses it to the salvation of souls? Many women occupying the public platform as teachers and preachers are assuredly blessed of God: does He not therefore set the seal of His approval upon their position? Admitting the premise, which may not always be before God as it appears to man, the conclusion by no means follows. Clearly and unmistakably the Holy Ghost has said, I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence (1Ti 2:12). And again, Let your women keep silence in the churches (assemblies); for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church (1Co 14:34, 35). Then, solemnly, he adds in verse 37, If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. Here is the unerring word of God upon the subject. If that Word is violated, and still blessing results, what does it prove? That God has changed His mind, or ignores, and would have us ignore, His own Word? Ah, no! What then? Simply that He is sovereign, and uses His truth wherever proclaimed, and by whomsoever; but the judgment-seat of Christ will manifest all that was contrary to His mind.
We knew of a man saved in a Roman Catholic church while an ungodly priest, as his after-life proved, was reading the gospel for the day from Luke xv. Are we therefore to reason that the Roman priesthood is according to God because He sets the seal of blessing upon His Word used by one of them? Every unprejudiced mind will say, No! We give Him glory that, in spite of all the failure and disorder of Christendom, His love is so great that it breaks every barrier, and reaches men and women in their deep, deep need by any and all means whereby He can make Himself known; but we deprecate all disobedience to Him as sin.
This principle apprehended in the soul will save from much confusion of mind. Had Mordecai apprehended it, he would never have counseled his cousin as he did. The word of God was ignored. That He deigned to use the ignorers of it in blessing to His people was an act of pure grace.
In marked contrast with Esthers course is that of another Israelitish captive-the little maid of 2 Kings 5, who waited upon Naamans wife. Her sphere was much more circumscribed, but how faithfully she glorified God in it! A word spoken in season, how good is it! Such was her testimony to her heathen mistress, and so wonderfully did God own and bless it that it brought a proud Syrian captain to confess Israels God as the only true God, whom alone he -would henceforth serve. Oh for grace thus to buy up opportunities and to use them to His glory while ourselves walking in singleness of heart in the path marked out in the Scriptures of truth!
To return to Esther: Daily Mordecai walked before the court of the house of the women to learn if all was well with her. One after another, the maidens were presented to the king, each vying with the other in the effort to add to her natural charms by means of the sweet odors and other preparations given her. Esther-to her credit be it noted-disdained all these things, save -what were officially appointed, and when she was presented to the king the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Yashti (ver. 17). A signal honor, doubtless, but how low had she stooped to obtain it! How had she lost that character of holy separation to Jehovah which should ever have been hers! How truly was she degraded in her very exaltation! The favored wife among many, and her lord an uncircumcised Gentile! How low had the nation fallen when Mordecai, one of the noblest of them all, could rejoice in such a dubious honor being accorded her! And how low spiritually must the Church be, to seek, as she does, the patronage of the world! This can only be purchased by the loss of the holiness and separate character enjoined by the word of God. Such is the lesson we would seek to impress upon our readers conscience. Far better had it been for Esther to have been poor and unknown, yet cleaving to the Lord her God among the returned captives at Jerusalem, than to be thus exalted in the house of the conqueror. And so to-day; far better to be little and despised in the eyes of a haughty world, and an equally haughty Christendom, while seeking to carry out the truth as to the Christians heavenly calling, than, through forgetting this, to be made much of by those whose glory is in their shame; who mind earthly things. This is a snare against which the Lords separated people need to be specially warned to-day. The word of Jehovah to Jeremiah should be often called to mind: If thou return, then will I bring thee again, and thou shalt stand before Me: and if thou take forth the precious from the vile, thou shalt be as My mouth: let them return unto thee; but return not thou unto them (Jer 15:19). The present is a time of great sweeping-away of the ancient landmarks. It is a day of marked indifference to evil-of chronic inability to try the things that differ. Let us not be carried away with the tide, but faithfully guard the treasure committed to us, and spurn the patronage of that which is so obnoxious to God.
The account of Esthers marriage-feast is but sorrowful reading if one be able to detect the sad departure from the Word which it indicates. Then the king made a great feast unto all his princes and his servants, even Esthers feast; and he made a release to the provinces, and gave gifts according to the state of the king (ver. 18). It would seem that Mordecai too was advanced to a position of trust; for in the next verse we learn that when the virgins were gathered together the second time, then Mordecai sat in the kings gate, which implies that he became a petty judge, according to the Oriental manner of expressing it. One is reminded of righteous Lot, who sat in the gate of Sodom; and of how many other dear children of God since, who have sought and obtained positions of power and influence in this poor Christ-less world, hoping thereby to be used in its improvement, only to be bitterly disappointed at last, besides being degraded themselves.
Significantly, the next verse tells us again that Esther had not showed her kindred nor her people, as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him (ver. 20). This, no doubt, would be considered good policy on Mordecais part, and lovely obedience in Esther, but it was real unfaithfulness to God, often duplicated in our own times. What a contrast with Ruth, the converted Moabitess! Thy people shall be my people, and thy God my God is her bright confession. How much more honoring to the Lord than the shrewdness of Mordecai and Esther!
In the last three verses of our chapter an event is recorded which becomes of grave importance farther on in the book. In those days, while Mordecai sat in the kings gate, two of the kings chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hands on the king Ahasuerus. And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecais name. 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 chronicles before the king (vers. 21-23). Although in an unscriptural position, God, who knows the heart of His servant, who sees in Mordecai and Esther true lovers of Israel, will use them signally for His own ends of good to His people, whom He truly loved. If they cover their nationality, and shame Him so that He hides His name too, He will make them nevertheless the instruments of His providence. Mordecai becomes the instrument by which a plot against the life of the king is thwarted. But for the present no notice is taken of him. The conspirators are hanged, the service of Mordecai is recorded in the records of the kingdom, but he himself is, apparently, forgotten. Such is the favor of this world! In a darker hour, however, One, in whose hand is a sleepless night of the king, shall see that the overlooked service shall be brought to the monarchs attention, and turn it to account for deliverance of that people for whose care His eyes never slumber.
It is of all importance that the saint should ever remember that all things work together for good to them that love God, who are the called according to His purpose. There may be times when God seems to have forgotten; when clouds are dark; when one is allowed to be neglected, unjustly treated, or coldly set at nought. But rest assured all is naked and open before Him with whom we have to do. Every purpose shall be manifested in its season; and all at last shall be cause for eternal thanksgivings.
Fuente: Commentaries on the New Testament and Prophets
am 3543, bc 461
he remembered: Dan 6:14-18
what was decreed: Est 1:12-21
Reciprocal: Est 2:16 – the seventh
Fuente: The Treasury of Scripture Knowledge
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Est 2:3. Gather together all the fair young virgins unto Shushan the palace. The polygamy we have hitherto seen is small in comparison of the indulgences of the Babylonian and Persian court. This practice, so contrary to the laws of nature, as appears from the number of males being twenty five to twenty four females, had its origin in the concupiscence of the flesh. Lamech, the seventh in Cains line, broke the mounds of modesty, and the waters of corruption overflowed the earth; and hence great men would have more than one wife. After the flood, when the seventy two tribes were dispersed abroad; and when they ultimately, to avoid surprise and massacre from their hostile neighbours, retired to walled towns, each town having still its own king, the continuance of petty wars often so reduced the number of men, that polygamy founded plausible pleas for sensual indulgence on the deficiency of males. But surely a temporal calamity could be no just plea for a permanent violation of the law of nature. And what scenes of misery can be conceived more great than the harems of the east, filled with a thousand jealous and disappointed women? They were little else than mere state prisoners, most of them doomed never more to see the kings face with joy: and how vain, how totally perverted, must that mortal be who thinks he has a power to reduce his subjects to that state of dignified misery. He is ignorant that the first duty of a king is to be the father of all his people. Need we wonder then that the pursuing hand of vengeance should follow the houses of Gideon, of Ahab, and of Solomon. Yet it is intimated that Solomons greatest defects in this way were not till old age, when a state of dotage gave the heathen women an entire ascendency over him. How grateful then should we be that Jesus has taught us better, and that Paul also has required a man to be the husband but of one living wife.
Est 2:5. Mordecai, that is, bitter or sorrowful, agreeing with his captivity, seventy years before the edict of Cyrus. He was a very old man, for all these occurrences fell out while the second temple was building, and Zechariah was prophesying.Mordecai is also said to have been a son of Shimei. The Targums admit that this was the Shimei, notwithstanding the lapse of time, who cursed David.
Est 2:7. Esther his uncles daughter. This reminds us of Catharine, empress of the Russias, and niece of a Lutheran clergyman. Grace often attends those who become fathers to orphans.
Est 2:12. Twelve months. The candidates purified daily, to promote health. The time among the Jews, for captives taken in war, was one month; here a whole year is allowed, that the purity of the virgins, with regard to chastity or disease, might be fully ascertained. Sarah was thus some time in the house of Pharaoh, and of Abimelech.
Est 2:16. So Esther was taken to king Ahasurus. According to Est 2:8, she was brought to the kings house. It does not appear that Mordecai had any active concern in this affair. The Jews say he concealed her, when he first heard of the decree.
Est 2:18. Esthers feast. Her coronation was very splendid; and the partial remission of taxes would swell the joy.
REFLECTIONS.
Having glanced at the royal feast, the contumacy of Vashti, and the advice of Memucan, we are next led to contemplate the hand of providence, in taking advantage of all those occurrences to elevate Esther and Mordecai, for the protection of the Jews who still remained in the east. We may also here remark, that after Cyrus gave them liberty to return, it was dangerous for them not to obey the voice of God. To linger in a heathen land, and far from the altar, might expose them to corruption and punishment in common with the heathen. So let sinners be instructed and obey the first proclamations of liberty, lest something awful should follow.
We learn likewise, that if the fairest virgins of the east, those rival candidates for the crown, washed and purified so long before they approached a man, who urged the secondary claims of a god; and if they did all that art could do to render their persons agreeable; what then must be the purity required of sinners in their approach to the Lord of glory. Must not the conscience be purged from every stain, the body purified from all defilement, and the soul made complete in simplicity, holiness, and love?
The elevation of Esther was purely by the hand of God. The officers had heard of her beauty; and when she appeared before the king, modest by education and habit, she desired no ornaments to encumber and degrade the charms of simple nature: hence the kings heart was touched more by her virtue than her beauty. And it may be remarked, that not only Esther, but almost every other person of the Hebrew nation raised up for their protection, was aided by the peculiar support of providence. They did not run: they made no haste. The hand of God alone raised them from an abject or a humble state, to glory and distinction. How encouraging is this consideration to the church. God has never ceased to watch and care for his Zion: why then should we be so much intimidated by afflictions? Good men should never go out of the way of providence for worldly honours; but when they fall to their lot, let them act a faithful part for God and their king.
Mordecai, as well as Esther, was promoted, and by a loyalty which prompted him to inform of the two conspirators. When God is pleased to raise a man to honour, he can easily connect the means with the designations of his love. Hence we see on the one hand, that loyalty to the king and obedience to the laws are the duty of all good men; and on the other, that those who nurse an orphan shall not go without a reward. God, who is the father, and the everliving father of every orphan, accounts this willing service as done to himself; and he is not only able to repay, but his rewards soon or late shall be above all that we could ask or think.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Est 2:1-20. Esther Chosen Queen.Ere long Ahasuerus longs for his lost queens comradeship. He is moved to issue a summons throughout all his territories, commanding all fair maidens to appear as candidates for the queenship. This command removes the fancy that a Jewess had no right to come. She had to come. Among the assembled fair ones was the cousin and ward of Mordecai, called Hadassah, i.e. Myrtle. Let us notice that this name is the same as that of the place Adasah in Judah where, on Adar 13th, 161 B.C., the Maccabees defeated Nicanor, the general of the armies of Syria (p. 607). That final victory set Judah free from foreign rule, so that the throne of David was established again after its destruction about 600 B.C. (see 1Ma 7:39 ff.). The maiden seems intended by our writer as a symbol of that victory. She surpasses all her rivals, and is chosen by Ahasuerus as his queen; and now she receives the name Esther, which is a form of Ishtar, or Star, the name of the Perso-Babylonian Venus, goddess of wedded love. We may count all these things as utterances of the rising apocalyptic faith of Jesuss times, that the Jews were to rule all things on behalf of Yahweh. Quite unimportant are the theories of Jensen, who finds in these names features of Babylonian mythological folk-lore, appropriated by the writer. Such folk-lore could influence only very slightly a writer who seems to have lived in Egypt. More remarkable and thoroughly correct is Haupts suggestion that the picture of Esther is modelled on the story of the Persian lady Phdymia, who saved her people from the cruel rule of the Magi. Herodotus (iii. 6979) tells the story of Phdymia, and our writer could well know Herodotus. Moreover, the Persian festival of Magophonia celebrating the slaughter of the Magi (Herodotus, iii. 79) is much like the Purim festival that celebrates Hamans defeat, and which our book was written to exalt. Esther is a Greek Herodotean story adapted to Jewish affairs, written, doubtless, by a Greek in Egypt.
After purifyings and perfumings, dressings and adornings. Esther is summoned in her turn before the king by the notes of a trumpet. Ere she goes, Mordecai warns her to conceal her Jewish parentage: our writer is not consistent over this matter, but lets her be known as Mordecais relative. Yet the note of fear in the matter shows the writers sense of the terrors under which the Jews lived about 200 B.C. and onwards. In Est 2:19-23 onward, there are several doublets of statements, evidently the work of the Heb. editors who sought thus to smooth over the defects caused by their truncation of the original. Est 2:19 is clearly a mistake: no maiden would appear again at court after the king had made his choice. It is absent from LXX.
Fuente: Peake’s Commentary on the Bible
ESTHER CHOSEN AS QUEEN
(vv. 1-18)
We read nothing more as to Vashti, whether she was simply banished from the king’s court or killed. But it was four years before the king married a queen to take Vashti’s place (cf. ch. 1:3 and ch. 2:16). For this marriage there was much preparation. The king’s servants advised the king to appoint officers throughout all his kingdom to pick out beautiful virgins and send them to Shushan, to be under the custody of Hegai, the king’s eunuch, who would supervise their being provided with every artificial means of enhancing their beauty (vv. 2-3). In due time the king would interview these women individually and decide which of them he wanted (v. 4). The king was glad to put this plan into action.
Now we are introduced to a certain Jew, Mordecai, who lived in the city of Shushan.We may wonder why, if he loved his nation, he had not returned to Jerusalem when the Persian king had given his permission for any Jews to return.But evidently there was a very large number of Jews who preferred to remain in Persia.Mordecai’s grandfather had been carried captive by the Babylonians, but since that was over 70 years previously, Mordecai was no doubt born in Persia, as were the great majority of Jews who lived during that captivity.
Mordecai had brought up his cousin Hadasseh, or Esther, since she was an orphan. Since neither of her parents were living, it was not hard to conceal the fact that she was Jewish, though she had been adopted by Mordecai, a Jew.If people generally were aware of the fact that she was Jewish, there would have been strong objection to her being allowed to be an applicant for the the place of Queen in Persia. We are told that the young woman was “lovely and beautiful” (v. 7).
When the king’s decree became known, many young women gathered at the castle, Esther being among them, and she was one chosen to be taken to the king’s palace in care of Hegai, the custodian of the women. Hegai was pleased with her, so that he provided everything necessary for the purpose of enhancing her beauty, giving her also seven maidens who would help her prepare for an audience with the king.In fact, Hegai was so impressed with her that he gave her the best place in the house of the women (v. 9).
At the advice of Mordecai, Esther had not revealed her nationality (v. 10). Some have thought this was deception, but without taking sides in this matter, we know that God used the whole circumstance to work for great blessing to the Jews, in spite of not allowing His name to be identified with all that was done. In fact, we may rightly question whether a Jewish woman should think of being married to a Persian, whether king or not, and whether Mordecai should encourage such a union. But the Jews were in such a state that they had virtually forgotten what was becoming to Jewish character.Mordecai walked every day before the court of the women’s quarters, anxious to hear any news of Esther’s progress (v. 11). He was not content that the Jews should be despised in this foreign land, but had aspirations for his adopted daughter, who might be a means by which the Jews would receive more honor. Certainly this is not to be the Christian attitude, and we cannot say that God ordered Mordecai to engage in this project, for the honor of God was not Mordecai’s object, but the blessing of the Jews.On the other hand, God was concerned about the Jews too, though He could not associate His name with them at the time.
All of the women applicants were given 12 months of preparation! (v. 12).Thus, the unbelieving world thinks it can improve on the beauty of those whom God has created, by various artificial means. Very likely the king would have been just as impressed with Esther if there had not been this long delay, for Hegai at the beginning gave her the best place among the women.
Each young woman in turn was interviewed by the king as though they were applying for employment.They were given anything they desired to take with them, whether make up, perfumes, delicate clothing, flowers or anything they might consider helpful in appealing to the king (v. 13).To a believer, what are all these surface things compared to the moral and spiritual beauty he sees in a prospective wife? Compare 1Pe 3:4.
What was involved in the interview we are not told, except that each woman went for this in the evening and returned in the morning to the custody of Shaashgaz, a eunuch who was in charge of the king’s concubines (v. 14). We might ask, where did she sleep? — but we have no answer.
When Esther’s turn came, she asked for nothing extra, very likely because her faith was in God, however weak that faith may have been (v. 15). Another note is added here, that all who saw her were favorable toward her. She was taken to the king in the tenth month of the seventh year of the king’s reign, four years after Vashti was deposed (v. 16).
Though the king had a large number of women to choose from, he loved Esther more than any of the others (v. 17), so he set the royal crown on her head.This was a plain step in the working of God behind the scenes on behalf of the Jews. The king made a great feast for Esther, inviting all his officials and servants, proclaiming a holiday on this occasion (v. 18).
MORDECAI’S WARNING TO THE KING
(vv. 19-23)
We read that “Mordecai sat within the king’s gate.” Apparently this was allowed to any citizen and Mordecai took advantage of it so as to be as near to Esther as he could, though Esther had not revealed her nationality, in obedience to Mordecai’s instructions to her (vv. 19-20).It seems strange that the king had not inquired into Esther’s background, but oftentimes it is clearly the case that “truth is stranger than fiction.” Also these circumstances are a part of God’s working behind the scenes.
While Mordecai was sitting in the gate, a place of discussion of many matters, specially concerning the kingdom, he learned that two of the king’s servants who were doorkeepers were embittered against the king and plotted his overthrow (v. 21).He was able to tell this to Esther, who informed the king in Mordecai’s name (v. 22).The king had this matter investigated, and when the warning of Mordecai was confirmed, the two conspirators were hanged, and the incident was recorded in the book of the chronicles of the king of Persia.
Fuente: Grant’s Commentary on the Bible
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.
Fuente: Geneva Bible Notes
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.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The plan to replace Vashti 2:1-4
"Nearly four years have passed since Vashti was deposed. During that time, Ahasuerus directed his ill-fated Greek campaign and came home in humiliation instead of honor." [Note: Ibid., p. 711.]
Ahasuerus had second thoughts about having deposed Vashti (Est 2:1), but he concluded that the action he had taken against her needed to stand. The attendants’ plan doubtless appealed to the king’s ego (Est 2:2-4). The writer called these men "attendants" rather than "princes" (Est 1:14). They were evidently not the same individuals who had recommended Vashti’s dismissal.