Exegetical and Hermeneutical Commentary of Esther 2:19
And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate.
19 23. Mordecai’s discovery of the plot against the king’s life
19. And when the virgins were gathered together the second time ] Render, Now when maidens were being gathered together a second time. There is no article attached to the word ‘virgins’ in the original, and we have no means of knowing what kind of occasion is referred to here. It is merely a conjecture that the reference is to an effort made by the officials to supplant Esther in the king’s affections by introducing to his notice such as would better support their influence. The clause is omitted in the LXX.
then Mordecai sat etc. ] better, perhaps, and when Mordecai was sitting etc. In this way we have another circumstantial clause, which is added to the first, and resumed in Est 2:21. Mordecai occupied a place at the gate of the palace properly so called, or of that division of the women’s apartments which was assigned to the queen herself (see on Est 2:3), that he might utilise any opportunity which presented itself of communicating with his ward. His occupation of this subordinate position is accounted for in Est 2:20, which is of the nature of a parenthesis.
Fuente: The Cambridge Bible for Schools and Colleges
When the virgins … – Rather, when virgins etc. The words begin a new paragraph. There was a second collection of virgins (after that of Est 2:8), and it was at the time of this second collection that Mordecai had the good fortune to save the kings life.
Fuente: Albert Barnes’ Notes on the Bible
The second time; either,
1. When Esther, with others, were brought to the kings house, as it was decreed above, Est 2:2,3, which is called the second time, because they had taken this course once before, when Vashti was chosen queen. But there is no mention of any such former use; and by the manner of proposing it seems to have been a new project. Or,
2. Since Esther was declared queen; for though that point was determined, the kings lust was not yet satisfied; and therefore being pleased with the former experiment, he desired another collection of virgins, whom he might make his concubines. And this seems best to agree with the following words. For it is not probable that Mordecai sat at the kings gate till Esther was queen; for till then he only walked before the court of the womens house, as is expressed, Est 2:11.
Mordecai sat in the kings gate; either,
1. Voluntarily, to learn the progress of affairs. Or rather,
2. By office, as one of the kings guard or ministers; being advanced to this place by Esthers favour, though without any discovery of her relation to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And when the virgins were gathered together the second time,…. Some think this second collection is that which was made when Esther was taken and brought to the keeper of the women, called the second, in reference to a former collection of them, made when Vashti was taken and made queen; but as there is no proof of any such collection then made, rather the case was this, such was the lust of the king, though he had a queen he loved, and a multitude of concubine’s, yet a second collection of virgins was made for his gratification:
then Mordecai sat in the king’s gate; or court, being an officer in it, promoted by the interest of Esther, though not as yet known to be a relation of her’s: so in Xenophon z is used of the court of the king of Persia, as the Ottoman or Turkish court is now called the “Porte”.
z Cyropaedia, l. 8. c. 2, 5, 11, 40.
Fuente: John Gill’s Exposition of the Entire Bible
Est 2:19-23 relate the intervention of an incident of great importance in the subsequent development of the narrative. When virgins were for the second time gathered together, two courtiers were incensed with the king, and sought to lay hands upon him. This thing was known to Mordochai, who sat in the gate of the palace and kept up a constant communication with Esther even after she became queen, and by him communicated to her, that she might bring it to the knowledge of the king. The matter being investigated and found to have been truly reported, the offenders were punished, and an entry of the particulars made in the chronicles of the kingdom. The words “when virgins were assembled for the second time,” which serve to define the time when the conspiracy of the two courtiers took place, as is obvious from the circumstance that , Est 2:21, refers to , Est 2:19, are obscure. The obscurity lies in the fact that no reason for assembling virgins can be perceived, after the choice of Ahashverosh had fallen upon Esther. The sentence unmistakeably corresponds with of v. 8. This was already rightly perceived by Grotius, who, however, wrongly infers: est ( retrogressio ), referendum enim hoc ad illa quae supra , ii. 2. This is, however, not only incompatible with , but also with the circumstance that, according to the correct understanding of the sentences in Est 2:21 and Est 2:22, Esther was then already queen, and Mordochai was sitting in the gate of the king’s palace, and thence keeping up communication with her; while as long as Esther was in the women’s house preparing for her interview with the king, under the guardianship of Hegai, he walked day by day before the court of the women’s house (Est 2:11). Still less admissible is the view of Drusius, received by Bertheau, that the gathering of the virgins for the second time is to be understood from the circumstance, that after going in to the king, they had to go into the second house of the women, under the stricter guardianship of Shaashgaz (Est 2:14). For, being no longer , but (Est 2:14), their reception into the house of the concubines could not be called a second gathering together, since as virgins they were formerly in a different house. The only explanation of the left us is the view, that even after the choice of Esther to be queen, a second gathering together of virgins actually took place; for this, as C. a Lapide remarks, is what the words undoubtedly declare. The matter itself was in accordance with the prevailing custom of polygamy, which kings carried to such an extent, that, as C. a Lapide points out, Solomon, e.g., had 700 wives and 300 concubines, i.e., secondarias uxores . From , Est 2:19, onwards, explanatory circumstantial clauses follow: “The Mordochai sat in the king’s gate” introduces the parenthetical sentence, “Esther had not yet showed her kindred and her people (comp. Est 2:10), as Mordochai had charged her; for Esther did the commandment of Mordochai as when she was under his care;” i.e., Esther obeyed, after her elevation to be queen, the command of Mordochai not to make her Jewish descent known, as she had formerly done while she was yet his foster-daughter. , care, education, is a substantive derived from .
Fuente: Keil & Delitzsch Commentary on the Old Testament
Mordecai Informs, Verses 19-23
The purpose of the gathering of the virgins a second time is not clear. Perhaps it had something to do with Esther’s banquet. It was an occasion that brought Mordecai to the gate of the palace again, whether for a chance meeting with Esther or otherwise is not known. Some have suggested that Mordecai’s position, sitting in the king’s gate, indicates that he occupied some office with the king, but this does not seem to be justified conjecture. From the vantage point of hindsight it is easy to see that God was arranging things to work His own will in the Persian court and empire by having Mordecai there on that date and occasion. Since Esther was still unknown as a Jewess it is likely that Mordecai was likewise unrecognized as a Jew at the time. It is certainly unlikely that Ahasuerus would have given a Jew a high place in the court, since he was ready to have them all slaughtered a very short time later.
In that Esther continued to obey and show reverential respect for her foster father, she sets the example for children today. Children do not ever escape a responsibility to revere and honor their parents. God’s law strictly teaches such respect (Lev 19:32; Mar 7:9-13).
Two of Ahasuerus’ chamberlains, occupied here to guard the gate, Bigthan and Teresh, were for some unknown reason murderously angry with the king. Mordecai overheard them plotting the assassination of the king and passed the news on to Esther, who conveyed the warning to the king. Consequently an investigation was made and the charges found to be true. Bigthan and Teresh were hanged on a gallows. This was a horrible death, consisting of a form of crucifixion whereby the person was impaled alive and left to die in slow agony. The name of Mordecai as the informant was written in the chronicles of the king. It will soon be used of the Lord to turn the tables on the enemies of the Jews. He truly cares for His own (cf. 1Pe 5:7).
Many valuable lessons can be learned from this chapter, as 1) pagan religion condemns itself by its immoral practices; 2) godliness is manifested by beneficence of one toward his – own people; 3) godly parents would not condone the participation of their daughters in an immoral beauty contest; 4) evil may be overcome of good (Rom 12:2) 1); 5) true religion elevates the role of women much higher than does any pagan religion; 6) God bends the will of wicked kings even when they are unaware of it; 7) God moves affairs to have the right person in the right place at the right time; 8) one never outlives his duty of honor and respect toward honorable parents.
Fuente: Garner-Howes Baptist Commentary
E. Sedition Revealed
TEXT: Est. 2:19-23
19
And when the virgins were gathered together the second time, then Mordecai was sitting in the kings gate.
20
Esther had not yet made known 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.
21
In those days, while Mordecai was sitting in the kings gate, two of the kings chamberlains, Bigthan and Teresh, of those that kept the threshold, were wroth, and sought to lay hands on the king Ahasuerus.
22
And the thing became known to Mordecai, who showed it unto Esther the queen; and Esther told the king thereof in Mordecais name.
23
And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree: and it was written in the book of the chronicles before the king.
Todays English Version, Est. 2:19-23
Meanwhile Mordecai had been appointed by the king to an administrative position. As for Esther, she had still not let it be known that she was Jewish. Mordecai had told her not to tell anyone, and she obeyed him in this, just as she had obeyed him when she was a little girl under his care.
During the time that Mordecai held office in the palace, Bigthana and Teresh, two of the palace eunuchs who guarded the entrance to the kings rooms, became hostile to King Xerxes and plotted to assassinate him. Mordecai learned about it and told Queen Esther, who then told the king what Mordecai had found out. There was an investigation, and it was discovered that the report was true, so both men were hanged on the gallows. The king ordered an account of this to be written down in the official records of the empire.
COMMENTS
Est. 2:19-20 Plot: Why were the virgins gathered a second time? According to Jewish tradition, when Esther became queen she refused to disclose her lineage to Xerxes, although she did tell him she was of royal lineage. She rebuked him for following the evil advice of his nobles and having Vashti slain. Esther reminded Xerxes that Babylonian emperors (Nebuchadnezzar et al.) had been wise in following the advice of Hebrew prophets like Daniel. Esther sent Xerxes to Mordecai for counsel. Xerxes asked Mordecais counsel on how to get Esther to reveal her ancestry. Mordecai suggested that the virgins be assembled again as if the emperor was planning to change queens again. This would move Esther to jealousy and she would then be glad to tell the emperor her lineage rather than be deposed. But, so the tradition goes, this scheme was in vain. Esther did not reveal her ancestry. Others have suggested that this second increment of virgins was gathered as late arrivals from the far reaches of the empire and missed the first series of individual over-night presentations to the emperor. Still others think this is simply an historical aside noting the customary sexual promiscuity of Persian emperors. Although Xerxes loved Esther above all the women, he retained his polygamous desires for adding concubines to his harem. Whatever the case, the point of the account is the discovery of the plot against Xerxes life.
Esther did not let her advancement to queen of the empire rob her of respect for the man who had rescued her from an orphans fate. She kept the word of her uncle, Mordecai, just like when she was a little Hebrew orphan-girl. The word maamar is translated commandment. Maamar is a word borrowed from Chaldean language; the usual word for commandment in Hebrew is mitzvah. No doubt there were pressures on this young Hebrew woman to reveal her lineage, if for nothing else, for the sake of ethnic pride; connected to this might be the temptation to shame Xerxes publicly for having a Jewess as queen of Persia and retaliate for having been wrested from her home and culture and deflowered by a pagan emperor. Furthermore, it was customary in the ancient eastern empires that a persons kinsmen usually rose in political status right along with him. One would expect that when Esther became queen, Mordecai would have been appointed to some official position that would have secured his status before the emperor. Esther would then not need to be silent about her ancestry. The very fact that Esther remains silent indicates that Mordecai had no secure official position in the emperors palace.
Est. 2:21-23 Punishment: Hebrew tradition has it that Mordecai was appointed to the kings gate. His task was to inform the emperor of any conspiracy against him. Bigthan and Teresh, who had previously kept the gate, became incensed, saying, The king has removed two officials and replaced them by this single barbarian. They devised a plan to prove that the emperor should not have given their job to a Jewthey planned to kill the emperor. By this rather drastic scheme, they intended to prove that the Jew, Mordecai, was an unfit keeper of the gate. These two gate-keepers did not realize that Mordecai was a member of the Jewish Sanhedrin and knew 70 different languages. So when they plotted together in their native tongue about killing the emperor, Mordecai understood, informed Esther, and Esther informed the emperor who had the two executed. So goes the rabbinic tradition. However, as stated earlier, our biblical text seems to imply that Mordecai had no official capacity. He was probably sitting in the gate, as before (Est. 2:11), to learn news of Esthers fate. The gate was the usual large, fortified entrance to the palace enclosure. Gates to the royal residence have always been used in the East as courts of justice, public forums and places to learn daily news. To be placed in command or guardianship of these gates was a signal of high honor and showed that the occupant of the palace (the emperor) placed explicit trust in those so appointed. For some reason these two well-trusted officials were wroth with the emperor and were deciding to kill him. Bigthan may very well be the same person as the Bigtha of the group listed earlier (Est. 1:10). Both these men were eunuchs (sariymey in Hebrew). Conspiracies within the structure of Persian politics were common occurrences. Xerxes was ultimately assassinated by Artabanus, the captain of the guard, and Aspamitras, a chamberlain and eunuch. Just how this conspiracy became known to Mordecai we are not told. Whether Mordecai knew 70 different languages or not, it is almost certain he knew the language spoken by these Persian eunuchs. Mordecai had been born and reared in Persia. It was his home almost as much as theirs. Josephus says that a Jewish slave of the palace came to Mordecai with a report of the conspiracy. Whatever the source, Mordecai revealed it to Esther and Esther told the emperor. What was Mordecais motive for trying to avert the assassination of the emperor? Perhaps it was his humane concern for the emperors life. More likely, Mordecai had Esthers interest and the interest of the whole Jewish community as his first priority. If Xerxes should be assassinated, Esther would probably be deposed by the perpetrators of the coupperhaps even murdered by them. If not by them, she would surely be deposed by the next emperor. Thus the Jewish people would be deprived of one of their own on the throne. If this seems harsh judgment of Mordecais motives, one must remember that he dares risk Esthers life for the sake of the whole Jewish community later (Est. 4:10-17).
When the plot was revealed to the emperor and the matter thoroughly investigated and guilt established, Xerxes ordered the two conspirators executed. The Hebrew word talah is rendered hang but it probably does not mean to execute by hanging as Western cultures know it, The Jews executed usually by stoning the convicted culprit to death. There are only two clear instances of Jews dying by hanging and those were suicides (Ahitophel and Judas). Occasionally the Jews would hang a corpse on a tree (or stake) after execution or death (cf. 2Sa. 4:12; Gen. 40:19; Deu. 21:22; Jos. 8:29; Jos. 10:26-27). The Philistines did this to Saul and Jonathan (2Sa. 21:12). The tree was a pole or stake that could be lowered to receive its victim and then raised and fixed into the ground so the public could view it. The Persians, according to Herodotus (III; 125 and IX; 78) and Plutarch, impaled the dead bodies of criminals and others executed on sharpened poles. This is apparently what is meant by the word gallows in Est. 6:4; Est. 7:10; Est. 8:7; Est. 9:13; Est. 9:25. The word in Hebrew there is ha etz and means literally, the wood, or the tree. Archaeological inscriptions have been found of the Mesopotamian civilizations which confirm that impaling victims on stakes was a method of execution.
All affairs of state were entered into the kings personal chronicles (somewhat like our Presidential Papers) and whenever the king wanted to be reminded of past events they would be read out to him. The information given by Mordecai about the assassination plot was very important information! Xerxes intended that this event be permanently recorded for future reference and use. Xerxes probably did not record it for Mordecais benefit, but this event later played a crucial part in the survival of Mordecai, Esther and the whole Jewish community (Est. 6:1 ff).
We may learn the following lessons from this chapter:
1.
The male ego is insatiable and feeds on sexual promiscuity.
2.
God blesses those who care for orphans.
3.
It is not unethical to withhold information, the revealing of which would benefit no one.
4.
Some people (Esther) are willing to make almost unbelievable personal sacrifices for what they think may benefit others.
5.
Plotting violence on anothers person usually returns in violence to the plotter.
Fuente: College Press Bible Study Textbook Series
(19) And when the virgins . . .Here begins a fresh incident in the history, whose date we cannot fix precisely, save that it falls between the marriage of Esther and the twelfth year of Ahasuerus (Est. 3:7). The king loved Esther above all the women, but how the word love is degraded in this connection is seen by the fact that after she had been his wife certainly less (possibly much less) than five years, there takes place a second gathering of virgins (there is no article in the Hebrew), like the one previously mentioned (Est. 2:2). We should treat Est. 2:20 as parenthetical, and join Est. 2:21 closely to Est. 2:19.
Then Mordecai sat.Translate, and Mordecai was sitting.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MORDECAI EXPOSES A COURT CONSPIRACY, Est 2:19-23.
19. When the virgins the second time Rather, at the gathering together of virgins a second time. Hence it appears there was a second collection of virgins at Shushan, made some years after the previous one, and with the design, no doubt, of enriching the royal harem with new beauties. After his unsuccessful war with Greece, the king abandoned all plans of conquest, and gave himself over to the pleasures of his harem. Accordingly, such a second gathering of virgins would be readily devised to gratify both his vanity and lust.
Mordecai sat in the king’s gate He was one of the royal porters who guarded the doors of the great palace at Shushan.
Fuente: Whedon’s Commentary on the Old and New Testaments
EXPOSITION
MORDECAI‘S DISCOVERY OF A PLOT AGAINST AHASUERUS‘ LIFE (Est 2:19-23). Some time after Esther had been made queen, there was a second collection of virgins at Susa (verse 19), under circumstances which are not related, and which were probably of small importance. At this time (verse 21) Mordecai, still serving in his humble office at the palace gate, from which he had not been advanced, since Esther had told no one that he was her relation (verse 20), happened to detect a conspiracy against the king’s life, which had been formed by two of the palace eunuchs, Bigthan and Tercsh, whom Ahasuerus had somehow offended (verse 21). Being still in the habit of holding communication with Esther, Mordecai was able to make her acquainted with the facts, of which she then informed the king, telling him how she had obtained her knowledge (verse 22). There was nothing surprising or suspicious in a eunuch of the palace having had speech with the queen, especially when he had intelligence of such importance to impart to her. On inquiry, the king found that Mordecai’s information was correct; the conspiracy was laid bare, and the conspirators put to death (verse 23)the facts being, as was sure to be the case, entered in the court chronicle, a daily record of the life of the court, and of the circumstances that befell the king. It was to have been expected that Mordecai would have been rewarded for his zeal; but somehow or other it happened that his services were overlooked he was neither promoted from his humble office, nor did he receive any gift (Est 6:3). This was quite contrary to ordinary Persian practice; but the court generally may .have disliked Mordecai because he was a Jew.
Est 2:19
When the virgins were gathered together. Rather, “When virgins.” There is no article. The fact seems to be mentioned simply as furnishing a date, and we must suppose both that there was a second gathering, and that the time when it happened was generally known to the Jews and Persians. Then Mordecai sat, etc. The three verses, 19, 20, 21, hang together, and form a single sentence: “When virgins were gathered together a second time, and Mordecai was sitting in the king’s gatenow Esther had not showed her kindred or her people, as Mordecai had charged her; for Esther did the command of Mordecai like as when she was brought up with himin those days, while Mordecai sat in the king’s gate, Bigthan and Teresh, two of the king’s eunuchs, being of the number of them which kept the threshold, were wroth,” etc.
Est 2:20
Esther had not yet showed, etc. This is inserted to account for the humble position still occupied by Mordecai. In the East a person’s relations usually rise with him; and the reader would naturally expect that when Esther was once queen, Mordecai would have become rich and great. Esther’s silence accounts for Mordecai’s low estate; Mordecai’s command (see verse 10) accounts for Esther’s silence. For Esther did the commandment of Mordecai. The royal dignity did not change Esther’s heart. She was still the dutiful child she had been so many years. Mordecai had forbidden her to tell her kindred; he had not removed his prohibition, so she had kept silence.
Est 2:21
In those days. Or, “at that time”i.e. at the time when the second gathering of the virgins took place (see Est 2:19). Two of the king’s chamberlains. Rather, “eunuchs.” Bigthan, or Bigthana (Est 6:2), is probably the same name as the Bigtha of Est 1:10, and possibly the same personage. Teresh is not mentioned elsewhere. Of those which kept the door. Two of the eunuchs who guarded the entrance to the king’s sleeping apartment. This was a position of the highest possible trust, and gave conspirators a terrible advantage. Xerxes actually lost his life through a conspiracy formed by Artabanus, the captain of his guard, with Aspamitras, a eunuch and chamberlain (Ctes; ‘Exc. Pers.,’ 29).
Est 2:22
And the thing was known unto Mordecai. Josephus says that a certain Pharnabazus, a slave of one of the conspirators, betrayed them to Mordecai (‘Ant. Jud.,’ 14.6, 4). One of the Targums on Esther attributes his discovery of the plot to his knowledge of languages. But it is probable that these are mere guesses. And Esther certified the king thereof. The original is simpler, “And Esther told it to the king.” In Mordecai’s name. Mordecai’s name thus came first before the king. Esther mentioned him as her informant, but did not say that he was related to her (comp. Est 8:1).
Est 2:23
It was found out. The subsequent history shows that Mordecai’s information was found to be correct, since he was ultimately adjudged to have deserved the highest possible reward (Est 6:6-10). The two conspirators were condemned to death and hanged on a tree, i.e. crucified or impaled, as traitors and rebels commonly were in Persia (see Herod; 3.159; 4.43; ‘Behist. Inscr.,’ col. 2. pars. 13, 14; col. 3. par. 8). And it was written in the book of the chronicles. Historiographers were attached to the Persian court, and attended the monarch wherever he went. We find them noting down facts for Xerxes at Doriscus (Herod; 7.100), and again at Salamis (ibid. 8.90). They kept a record something like the acta diurna of the early Roman empire (Tacit; ‘Ann.,’ 13.31), and specially noted whatever concerned the king. Ctesias pretended to have drawn his Persian history from these “chronicles” (up. Diod. Sic; 2.32), and Herodotus seems to have obtained access to some of them. Before the king. i.e. “in the king’s presence.” This was not always the case; but when the matter was very important the king exercised a supervision over what was written.
HOMILETICS
Est 2:20
Filial obedience.
Esther was an adopted child. Her debt to Mordecai was very great, for nurture, care, training, and affection. And she was not forgetful of her obligation; she gladly repaid the solicitude of her cousin by her gratitude, reverential regard, and filial obedience. The habit of obedience continued in after life. As far as was consistent with the higher relation of married life, she maintained her grateful and affectionate subjection to her kinsman. If this was right and just, how evidently is it a duty for children carefully to display and exercise the virtue of filial obedience.
I. THE HABIT OF FILIAL OBEDIENCE SHOULD BE FORMED EARLY. It is of very little use for a parent to begin to exercise authority, to require obedience, in after life. If the child has not from its infancy been accustomed to obey, it is highly improbable that the habit will be formed in youth.
“‘Tis education forms the youthful mind;
Just as the twig is bent, the tree’s inclined.”
There is reason to fear that in our days more children are ruined by indulgence than by harshness; multitudes by the foolish alternation of the two opposite and equally pernicious modes of treatment. If early formed, the habit of obedience will “grow with the child’s growth, and strengthen with his strength.”
II. THE DEMANDS UPON FILIAL DUTY SHOULD BE REASONABLE. There was occasion for the admonition, “Fathers, provoke not your children to wrath.” Capricious and arbitrary requirements are destructive of all respect, and will only secure compliance whilst there is no power to withhold it. Little children cannot always understand the reason for parental injunctions and prohibitions. But it is wise, as children grow up, to show them the justice and expediency of household regulations, etc. Tyranny on the part of the parent is likely to awaken resentment or to foster deceit on the part of the child.
III. AFFECTION AND GRATITUDE WILL MAKE OBEDIENCE EASY AND DELIGHTFUL. There may be a stage in a child’s education when compulsion is necessary and proper; but, generally speaking, the appeal must be that of love to love. A parent’s will is a child’s law where the parent is wise and the child is grateful and affectionate.
IV. THE REVERENCE AND OBEDIENCE OF CHILDREN SHOULD, WITHIN LIMITS, BE CONTINUED IN MATURER LIFE. A wife’s obligations are primarily towards her husband. Still there is force in the English proverb, “A daughter’s a daughter all her life.” Still she will not forget her father’s house, her mother’s love. God’s blessing ever rests upon this beautiful virtue of filial love and obedience. This was expressed in the commandment with promise, “Honour thy father,” etc.
Est 2:21-23
A plot in the palace.
All arbitrary governments are liable to conspiracies; all arbitrary, absolute monarchs to assassination. Especially has this been the case in all ages with Oriental despotisms. We know from history that it was so in Persia; and in fact this very Ahasuerus, if he was the Xerxes of history, fell afterwards a victim to a foul conspiracy. It was not always a political motive that prompted such plots; the motive was oftentimes personalit might be ambition, or covetousness, or envy, or malice, or revenge.
I. We have here the record of A CONSPIRACY HATCHED. The conspirators were chamberlains, officers of the royal household, probably under an obligation to the king for favour shown. What passion influenced them, what aim they sought, we do not know. But their plot was hateful and iniquitous, and in any case inexcusable and indefensible. Happy is the nation which is under constitutional government, and in which there is no temptation to secret plots.
II. We have here the record of A CONSPIRACY DETECTED. It was discovered by an alien, and a person in a lowly, even obscure, station. How Mordecai detected the plot we are not told; but he had the opportunity, through his adopted daughter, of communicating with the court, and thus frustrating the abominable designs of the conspirators. Thus Esther’s influence would naturally be increased.
III. We have the record of A CONSPIRACY PUNISHED. The avenging was swift and stern. The punishment was probably cruelby crucifixion or impalement. A quaint writer has said, “Traitors, like bells, are never well tuned till well hanged!” No state can tolerate secret plots against the life of those in authority. Yet such plots have often originated in the sense of wrong, in the crushing feeling’ of helplessness, in the frenzy of despair. “Oppression makes wise men mad.”
IV. We have here A CONSPIRACY RECORDED. The narrative was inserted in the chronicles of the kingdom for subsequent reference. Thus it served as a memento to the king, as a memorial of Mordecai and his services, as a warning to conspirators, as an encouragement to loyalty.
Practical lessons:
1. Evil purposes are often defeated, and their abettors punished. “Be sure your sin will find you out!”
2. Mean agents may aid in great enterprises. How often has an obscure subject secured the safety of the sovereign or the state!
3. The providence of God may overrule men’s crimes, and make them the occasions of great and signal blessings!
HOMILIES BY D. ROWLANDS
Est 2:20
Worldly policy.
A superficial view might lead to an unqualified admiration of Esther and Mordecai, the principal characters in the scene before us. And not without reason, for they exemplify in their conduct some of the nobler qualities of human nature. With regard to Esther, note
1. That she remembered in her prosperity the associations of the past. This did credit both to her head and to her heart; it evinced her sound sense as well as her humble-mindedness. It is pitiable to witness sometimes the way in which those who have risen in the world forget their lowly origin; they look down with contempt upon those who are still in the position which they themselves once occupied; and nothing wounds their pride more keenly than the slightest allusion to the home of their childhood. But such a miserable display of weakness only degrades them in the estimation of all right-minded men. Esther was very different from this. Amidst the splendours of the royal palace she could not forget her former obscure lot. And this must have been an ennobling power in her soul, elevating her above the corrupt influences of a profligate court.
2. That she showed gratitude to the man who had befriended her in adversity. She had been left a helpless orphan; and must have been thrown upon the mercy of a heartless world, had it not been for the timely succour of her generous kinsman. But there are natures upon whom such services make no lasting impression. They are altogether absorbed in self. Affluence, luxury, ease, harden their hearts, and make them utterly insensible even to the claims of gratitude. But Mordecai’s kindness to Esther embraced her entire being; it pervaded all the motives which fashioned her life. Whenever She hesitated how to act, she would put to herself the question, “What would Mordecai advise?” and upon the answer would depend her course of conduct. And this is the highest style of affection, which issues in obedience, self-renunciation, submission to another’s will. With regard to Mordecai, note
3. That he had made the greatest sacrifice for the sake of another. He must have loved Esther deeply, tenderly, devotedly. And no wonder. Her beautiful form, and still more beautiful soul, could not have developed themselves beneath his eye without stealing away his heart. But when the grand prospect of her being raised to the throne presented itself, he hesitated not to give her up. So far we are constrained to admire. But deeper reflection makes us pause. In this most important juncture they seem to have been too completely actuated by mere POLICY. That success crowned their efforts is no excuse for their conduct. On the same ground you might justify some of the most hideous stratagems ever devised by depraved ingenuity. Never let the dazzling glare of the prosperity sometimes attendant upon false moves make us blind to the beauty of eternal principles. Nor can they be excused on the ground that they were carrying out the designs of Providence. For in the same manner you might justify the conduct of Joseph’s brethren in selling their brother, and even the conduct of the Jews in crucifying the Saviour. What is POLICY? It is the substitution of the expedient for the right. It is the spirit which constantly asks, What will best promote our own interests? instead of asking, What will best satisfy the immutable claims of justice, truth, and honour? Observe
I. THAT POLICY HAS A WORLDLY AIM. What is worldliness? An inordinate love of the present, the sensual, the temporal, with corresponding’ neglect of the future, the spiritual, the eternal. Any line of conduct that is prompted by this temper of the heart must be accounted worldly. Esther had set her mind upon the crown, and Mordecai supported her ambitious views. From a heathen standpoint it was a glorious prize, but to a Jew it was a forbidden acquisition. Probably they contrived to conceal from themselves their real aim by investing it with fictitious attributes.
1. Esther might have desired to elevate the religious tone of the court by gradually making known the God of Israel.
2. Mordecai might have hoped to serve his nation by placing at the seat of power one who would be willing to help them in time of need. But wrong can never be right. We may glorify it with fine names, forgetting that a change of name does not necessarily imply a change of nature. Let us consider how policy affects men’s conduct in politics, in religion, and in private life.
(1) In politics. Wars are sometimes undertaken, with the professed aim of extending to benighted races the blessings of civilisation and Christianity, whose real object may be to flatter national vanity, and satisfy the greed of rulers. Thus base acts acquire a dignity from the halo cast around them by high-sounding names.
(2) In religion. Men will contend for the success of a religious party, with whose prosperity their own honour is bound up, under the mistaken notion that they are fighting the battles of religion itself. Like the idol-makers who defended the faith of their ancestors by crying out, “Great is the Diana of the Ephesians,” while they thought of nothing so much as the gains of their own craft.
(3) In private life. Think of illegitimate trades. They are engaged in simply because they happen to be lucrative. A man opens a gin palace, and finds that his coffers are rapidly filling with gold. To allay any qualms of conscience which may occasionally disturb his peace, tie pictures to himself the vast power for good which an accumulated fortune may place at his command; but in his heart of hearts he really worships wealth.
II. POLICY STOOPS TO QUESTIONABLE MEANS. Granted that the crown which Esther sought to secure was a lawful object of an Israelite’s desire, how did she endeavour to accomplish her purpose?
1. By contracting an alliance with a heathen monarch, which the Jews, as God’s chosen people, were expressly forbidden to do.
2. By becoming that monarch’s concubine before she became his wife. The loose notions in reference to this amidst which she had been educated may explain her conduct, but cannot justify it. It may also be urged that she had no option in the matter, that the monarch’s will would brook no opposition, that disobedience might bring death. The only reply is that death is better than dishonour.
3. By having recourse to duplicity. She never made known her people, for fear it might interfere with her chance of promotion. In all this it is evident that Estherand Mordecai, her adviser, toohad thought more of what was expedient than what was right. Note
(1) That the conduct of good people, even in the most important transactions, are not always to be imitated. Not only in small matters, but also in great matters, are they liable to err. Precedent is a poor standard to appeal to, for it may mislead us when the most momentous principles are at stake.
(2) That true heroism, consists in doing right, irrespective of the consequences. This heroism has its type in Daniel rather than in Esther; in Shadrach, Meshach, and Abednego rather than in Mordecai. If you want to see the highest heroism, you need not gaze upon the battle-field, where men, through the maddening excitement of the conflict, defy death at the cannon’s mouth, for there it cannot be found. Rather let your wondering eyes be directed to the martyr dying at the stake, to the pioneer of truth braving the scorn of the world, to the patient worker for the common good who toils in obscurity, and seeks no higher reward than the approval of his own conscience.R.
HOMILIES BY W. DINWIDDLE
Est 2:21-23
Conspiracy and fidelity.
I. THE INSECURITY OF ANY POSITION THAT IS NOT WELL FOUNDED. The throne of a despot is like a house built on the sand, or like a city under which smoulder volcanic fires. There is no darker page in history than that which records the doings and sufferings of despotic rulers. It is in the nature of an autocratic rule, which subjects the liberty of multitudes to the will of one man, to breed discontents and plottings. When truth and justice are outraged, time only is required to vindicate and avenge them. The first and third Napoleons may be taken as illustrations in modern times. The present Czar of Russia is a just and merciful man, but, occupying a false position, ruling a vast empire not through free institutions, but by personal will, his reign is troubled by the dark conspiracies which now create such fear and horror. The government of that country alone is secure where law and liberty go hand in hand together; where reverence for the throne is maintained by a strict regard for the rights of the people, and where the national constitution and the national life are based on principles that lie deep in the word of God.
II. THE INSECURITY OF LIFE GENERALLY. The king of Persia’s life hung by a very slender thread when the two traitors were conspiring. One blow, and all his grandeur would have faded under the dark shadows of death. But all life is insecure. Death has a myriad forms. None are free from it. A cold, a slip of the foot, a breath of unseen vapour may put out the living spark, and quench every earthly hope. A thought so solemn should lead all to take earnest care that their life-building is well foundedbuilt into that foundation of Christian truth and grace which cannot be moved. Christ in the heart conquers the fear of death, and turns the “last enemy” into a friend (Joh 11:25, Joh 11:26).
III. THE VIRTUE OF FIDELITY. We cannot tell how Mordecai discovered the design of the conspirators. He may have been asked to join them, or he may have heard or seen enough to awaken suspicion and make him watchful. In any case, he was faithful to his trust, he was loyal to the king whom he served. In all the relationships of life there are attached responsibilities and duties to which we are bound before God and man to be faithful. Fidelity is due, for example, to our sovereign, our government, our country; to our parents, our masters, our associates; to our Church, our brethren in the faith, our God and Saviour. Treachery is a vile sin against God and man, and a grievous enemy to the heart that cherishes it.
IV. FIDELITY HAS A GOOD ALLY IN WISDOM. It is a delicate and dangerous matter to interfere with the dark plottings of unscrupulous men. One needs to be sure of his ground before he charges others with unfaithfulness of any kind. But Mordecai was as prudent as he was loyal; a man of experience, of resource, and of self-reliance. He first made himself sure of the facts, and then by means of Esther secured that the plot should be quietly divulged, and that the two traitors should be seized before they had time to conceal evidence, or concoct a defence which might deceive the king, and cover with shame their bold accuser. Charges against the virtue of men should never be lightly made. A rash and impulsive fidelity may do more harm than good. A wise head works well with a true heart. It is noteworthy that Esther showed at once her confidence in Mordecai’s prudence, and her desire to gain for him the credit of his fidelity, in her “certifying the king (of the plot) in Mordecai’s name.”
V. FIDELITY BRINGS OPENINGS FOR GOOD SERVICE IN ALL RANKS OR POSITIONS. Mordecai was a humble man, yet, being faithful to present duty, a time came when he could do, and therefore did, important service. It is wrong and foolish to despise any position, however lowly. A young man may at first occupy a post that is not encouraging either in its duties or in its rewards, but persevering fidelity will in duo time make its mark and attract attention and respect; and when that occurs the way to success lies open. So also in the field of Christian labour. The service of Christ is confined to no station. Loyalty to the Saviour’s truth and name is all that is required to make any man fruitful in good works. The very lowliest may be, in his own circle of influence, as a light shining in the darkness, as a living epistle of Christ, known and read of men. There are endless ways of serving Christ. Opportunities are never wanting to the faithful. God never fails to use and honour those who live in the truth of his word.
VI. THE WANT OF FIDELITY IS A HIGHWAY TO DISGRACE AND RUIN. The plotters against the king of Persia were no doubt very secret and very clever; yet they were found out and doomed to death. Such crimes oftener fail than succeed. It is one of the striking features of historical crime that it has so generally failed, and that the projectors of it have so uniformly met with just retribution. In almost every criminal plan there is some weak point or person; some oversight, or over-confidence, or miscalculation, or unexpected contingency. Righteousness is the real law of God’s universe, and when violated it always, in some time and way, exacts a just penalty. Nor are the issues of evil confined to the present life. “We must all appear before the judgment-seat of Christ.”
VII. FIDELITY HAS A SURE REWARD.
1. It is always its own reward. The consciousness of having resisted and overcome evil, of having been faithful to duty at all risks, is better to the heart than any gain of gold.
2. Though not always recognised at once, it is sure in time to be duly seen and honoured. In the long run even the world seems to get light, and to do justice, with regard to noble acts which at the time of their performance were allowed to pass unheeded. Mordecai’s loyalty and its result were recorded in the king’s chronicle only to be forgotten. Yet a time came when the record met the king’s eye, and touched his heart, and brought a power to the faithful Jew which enabled him to foil the project of the would-be destroyer of his race.
3. Man may forget, but God remembers. It was in the line of God’s providence that the fidelity which saved the king’s life should be brought into prominence, and receive its reward, at the proper time. Whether our faithfulness to duty be recognised or overlooked by men, it should be enough for us that God knows it, and records it in his book of remembranceto be brought to light in his own great day.
VIII. FIDELITY TO GOD EMBRACES AND SANCTIFIES THE DUTIES OF EVERY SPHERE. To be true to God is to be true to men. Every sin against man is a sin against God. Every failure of duty to those above or about us in the world is a breach of fidelity to God’s holy and gracious will. Treachery on earth is viewed as treachery in heaven. A solemn fact! The more fully we submit to God, the more heartily we love and follow Jesus, the better shall we be and do as parents and children, as masters and servants, as rulers and ruled, as friends and fellow-workers, and as members of a Christian Church. Loyalty to God means a true and holy life.D.
HOMILIES BY F. HASTINGS
Est 2:23
Convicted conspirators.
“And when inquisition was made of the matter, it was found out.” Two men, Bigthan and Teresh, had a grievance. The king’s favouritism may have pained them, or their own ambition galled them. Absolute systems of government, like that in Persia, generally foster conspiracies. Kings have always been “fair marks for traitors.” Queens also have shared this danger. Our Queen Elizabeth said,” In trust I found treason;” and, “I marvel not so much that I am, as that I am not.” Bigthan and Teresh, owing to their position as chamberlains, had every opportunity of poisoning the king when awake, or assassinating him when asleep. They had a plan, and were as careful to keep it to themselves as possible; but it became known, and “inquisition was made of the matter, etc.
I. THE MOST CAREFULLY–CONCEALED PLANS ARE LIABLE TO BE MARRED BY UN–THOUGHT–OF INSTRUMENTALITY. It is right to plan for success in our lawful under- takings. We should have no plans but such as those on which we can ask God’s blessing. To plot against the welfare of others is always dangerous. Plotters are ever likely to “hoist with their own petard.” Accident may mar our plottings. A word dropped, or a look passed, may betray. There is generally some Mordecai who carries the whisper to an Esther, and an Esther who carries it to the one most interested. Sometimes God directly thwarts wicked planning. Pharaoh said, “I will pursue,” etc; but God “blew with his wind.” “They sank as lead in the mighty waters.”
II. UNWORTHY PLANNINGS ARE OFTEN SUBJECT TO THE KEENEST SEARCHINGS. The king made thorough investigation into the matter. He did not condemn on mere hearsay or suspicion. Many, in the anxiety to protect self, are seized with prejudice which hinders just deliberation. A watch was set. Manners, companions, places of resort were marked. Inquisition was made.
III. ALL WRONG–DOING WILL SOONER OR LATER BE DISCOVERED. “The thing was found out.” Bigthan and Teresh learned their folly when suffering impalement, the usual punishment of traitors in Persia. They might not have been discovered. Wickedness is sometimes successful in this world, and evades justice. That which may escape detection by men cannot pass the eye of God. Ahasuerus little knew what was in the hearts of those men, but God knew. Bigthan and Teresh would have served Ahasuerus as Ehud did Egion, or Joab, Abner. Learn
1. That there will be inquiry into our lives, our acts and motives.
2. That none will be exempt from the searching.
3. That we should take warnings given in kindness.
Suppose Ahasuerus had paid no heed to Mordecai’s warning; he would have lost crown, throne, and life.H.
Est 2:23
Written, but not remembered.
“It was written in the book of the chronicles before the king.” The king had been delivered from danger, but he seems to have overlooked the deliverer. Ahasuerus had at least one faithful subject, Mordecai. This man had proved his loyalty by his acts, while Bigthan and Teresh paid the penalty of disloyalty by being hung. Criminals and the righteous were alike spoken of, in the chronicles of the king.
I. MAN, EVEN WHEN HE PROMISES TO REMEMBER BENEFITS, IS LIKELY TO FORGET. Ahasuerus commanded Mordecai’s act to be recorded. He intended to reward him. Mordecai doubtless expected some recognition of his services, but he was for a long time disappointed. It is a “black blot” on the name of Ahasuerus that he forgot his indebtedness.
II. GOD NEVER FORGETS MAN‘S GOOD ACTS OR EVEN KINDLY THOUGHTS. All are written in his book of remembrance (Ma 3:16). He, the King of kings, gives reward beyond our deserts. We should remember how much we owe to Christ, who is the good Mordecai who warns and saves us. We should write it in our memories that we owe everything to him for his grace and forbearance. Not until we reach the other world, and look over life’s history, shall we know how much we owe to him.H.
Fuente: The Complete Pulpit Commentary
Est 2:19 And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate.
Ver. 19. And when the virgins were gathered together, &c. ] For a new supply of the king’s insatiable lust, say some, this affection soon growing cold to Esther. So unreasonable is lust, so inconstant carnal affection, so lawless are the wicked, so short is any happiness of perfection in this life. The Septuagint leave out this word [the second time], but the Hebrew version hath it. Others say, the second time, signifieth into the second house of the women. For they went not each to their own homes, because the king was now fully satisfied in his choice, as Tremellius and Junius conceive, but they remained in the custody of Shaazgar, keeper of the king’s concubines, not suffered to converse with any man ever after, as Aben Ezra observeth. Therefore they were twice gathered together. Once, when they were brought to Hegai the eunuch, and again, when, from the king’s house, they met all together in the second house of the women, under the government of Shaazgar.
Then Mordecai sat in the king’s gate] As porter or other officer, saith Severus; and he attended still upon his office, not fawning on Esther, nor prowling for preferment. His ambition was to be quiet, and to do his own business, intra pelliculam suam se continere, Negotiorum familiarium curator: 1Th 4:11 , , high seats he knew were never but uneasy, and long robes cannot but contract much soil. In the place he now holdeth he can hear how it goeth with his Esther, and do the king good service, as Est 2:21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Est 2:19-23
19When the virgins were gathered together the second time, then Mordecai was sitting at the king’s gate. 20Esther had not yet made known her kindred or her people, even as Mordecai had commanded her; for Esther did what Mordecai told her as she had done when under his care. 21In those days, while Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s officials from those who guarded the door, became angry and sought to lay hands on King Ahasuerus. 22But the plot became known to Mordecai and he told Queen Esther, and Esther informed the king in Mordecai’s name. 23Now when the plot was investigated and found to be so, they were both hanged on a gallows; and it was written in the Book of the Chronicles in the king’s presence.
Est 2:19 when the virgins were gathered together the second time It is uncertain what the second time refers to (i.e., a time, a place, a part of the house of women). Some have assumed that it refers to (1) a second assembling of the first group at the king’s house or to the main harem in contradistinction to the second harem (cf. Est 2:14) or (2) a second group of virgins (the king’s sexual freedom did not stop with his infatuation with Esther).
Est 2:21 while Mordecai was sitting at the king’s gate Mordecai’s presence at the king’s gate (cf. Est 2:19; Est 2:21; Est 3:2; Est 4:6; Est 5:9; Est 5:13; Est 6:10; Est 6:12) denotes a place of power and trust. He was a Persian official of some type connected with (1) protecting the king; (2) administering legal matters for the king; or (3) some type of advisor.
There has been much speculation as to how Mordecai became privy to this assassination attempt: (1) Targum #1 says that he knew the seventy languages of the world and simply overheard them speaking; (2) Targum #2 says that the Holy Spirit revealed it to him (i.e., the unseen hand of God); (3) Josephus says that a slave of the conspirator Teresh heard of the plot and since the slave was a Jew himself, told Mordecai.
those who guarded the door Apparently, these were two eunuchs (see note at Est 1:10, i.e., personal guards) whom the king had made angry in some way. These close servants would have direct access to the king and would have had the best opportunity to assassinate him.
Est 2:23 hanged on a gallows It is uncertain if this refers to the manner of death (i.e., hanging, BDB 1067, KB 1738, Niphal IMPERFECT) or to a later public humiliation by impaling. The Jewish Study Bible, p. 1629, gives Gen 40:19; Deu 21:22; Jos 8:29; Jos 10:26; 1Sa 31:10 as biblical accounts of impaling and then gives comments by Herodotus (cf. Hist. 3.125; 7.238) as confirming the practice. The NIV Study Bible agrees with this interpretation and gives further references in Herodotus (i.e., 3.129,159; 4.43).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How can we explain the almost four years between the deposing of Vasti and the crowning of Esther?
2. Explain the beauty treatments and their purpose (cf. Est 2:12).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
when, &c. = while they were collecting, &c.
sat in the king’s gate. Mordecai was of the king’s household. See Est 2:5. This guarded Esther’s interests, and enabled him to obtain all information. (N. B. Haman lived in his own house with his family in the city.)
Fuente: Companion Bible Notes, Appendices and Graphics
Est 2:19-23
Est 2:19-23
MORDECAI SAVES THE KING FROM ASSASSINATION
“And when the virgins were gathered together the second time, then Mordecai was sitting in the king’s gate. Esther had not yet made known 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. In those days, while Mordecai was sitting in the king’s gate, two of the kinifs chamberlains, Bigthan and Teresh, of those that kept the threshold, were wroth, and sought to lay hands on the king Ahashuerus. And the thing became known to Mordecai, who showed it unto Esther the queen; and Esther told the king thereof in Mordecai’s name. And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree: and it was written in the book of the chronicles before the king.”
“And when the virgins were gathered together the second time” (Est 2:19). This indicates the time when Mordecai discovered that plot against Ahashuerus. There were two gatherings of virgins for the king, the one mentioned in Est 2:8, and a second one after that. “It was at that second collection of virgins that Mordecai had the good fortune to save the king’s life.”
It is incorrect to view any of these amazing events as mere coincidences. The hand of God is evident in every one of them. Esther’s obedience of Mordecai reflects the Fifth Commandment of the Decalogue; and Mordecai’s saving the life of the king reflected the Sixth Commandment. It would have been quite easy to agree with Bigthan and Teresh, for Ahashuerus certainly deserved to be murdered, a fate that he indeed suffered about thirteen years later. Who would have wanted to kill him? Any one of the fathers of those countless women the king had forced to leave their families might have killed the king if they had a chance.
Esther’s continuing to conceal her identity as a Jewess was vital to what happened. If Haman had known she was Jewish, he could never have decided to kill all the Jews. Her making the plot known in Mordecai,s name enrolled Mordecai’s name in the chronicles of the king; and then the king forgot all about it – all of these things were absolutely vital for God’s saving his people from the wrath of Haman; and not one of them was a mere coincidence. God was at work in history.
E.M. Zerr:
Est 2:19-20. The second time refens to another collection of girls. Josephus says the number of damsels brought together finally amounted to 400. Mordecai evidently did not know just what was going on “inside,” and all the while, he was sitting at the gate. He had charged Esther not to tell any of her people what was going on. The record states that she respected his requests as she always had from her childhood. What a wonderful character she must have been. And these circumstances did not put her in the light of disobedience to her husband, for the thing that Mordecai asked her to do had nothing to do with the king’s business.
Est 2:21-22. In the plot of a great story there will be items dropped in the course of the narrative that may seem not to have any bearing on the main subject. Then later, as the writer begins to take up these “loose ends” it can be seen that they were even some vital parts of the story. Such will be found to be so with regard to this paragraph, so note it well. The apparently casual presence at this gate gave Mordecai an opportunity to overhear a conversation between two of the gatekeepers. They were plotting to do violence to the king. He wished to have it made known to the royal husband of his cousin. No one would believe him but Esther, so he told her and she told the king. Acting on the information, the king ordered inquiry to be made. The conspiracy was discovered and the men were hanged. As this was an important event it was recorded in the official chronicles of the realm. The matter was given no attention further at the time, but it will come up again.
Fuente: Old and New Testaments Restoration Commentary
the virgins: Est 2:3, Est 2:4
sat in the king’s gate: Est 2:21, Est 3:2, Est 3:3, Est 5:13
Reciprocal: Est 6:12 – came again Dan 2:49 – sat
Fuente: The Treasury of Scripture Knowledge
Est 2:19. When the virgins were gathered together the second time They in all probability were gathered together first in the provinces, and afterward in Susa, before they were taken into the house of the kings chamberlain. The writer now goes back to what happened before Esthers marriage. Then Mordecai sat in the kings gate It was ordered by Cyrus, as Xenophon informs us, Cyropad., lib. 8, that all persons whatever, who had any employment at court, should attend at the palace gate, where there was doubtless a proper waiting-place for their reception, that they might be in readiness whenever they were wanted or called for; and that this custom was afterward continued, we may learn from Herodotus, lib. 3. cap. 120. See Le Clerc. Mordecai has been thought by some to have been one of the porters of the royal palace; but it is probable he was an officer of higher rank. Poole thinks he was one of the kings guard, or ministers, and that he had been advanced to this place by Esthers favour, though without any discovery of her relation to him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:19 And when the virgins were gathered together the {m} second time, then Mordecai sat in the king’s gate.
(m) That is, at the marriage of Esther, which was the second marriage for the king.