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Commentary on Esther 2 verses 1–20
How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luk 1:52) and Hannah before her, Sa1 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,
I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable - that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Est 2:3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, Est 2:12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (Est 2:14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph 5:12.
II. The overruling providence of God thus brining Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe,
1.Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer 24:5. (2.) She was an orphan; her father and mother were both dead (Est 2:7), but, when they had forsaken here, then the Lord took her up, Psa 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, Est 2:7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezr 2:2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (Est 2:11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father - did his commandment, Est 2:20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness t Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, Est 2:10. he did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.
2.Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. (1.) The king's chamberlain honoured her (Est 2:9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (Est 2:15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (Est 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (Est 1:3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (Est 2:18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add t the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, Est 2:20. Mordecai say in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.
Now, why is it that the girls who were to be brought into the king’s bedchamber were prepared for twelve months with oil and scent, i.e. for six months they were anointed with oil of myrrh (which is known to have a pleasant odor) and for another six they used various pigments and scents? It must be that all the souls who are invited to receive the gift of holy baptism and to enter the bed of the true Groom, i.e. Christ the king, are thoroughly imbued by oil of myrrh—i.e. by the light of faith and the salve of love—with the scents of the virtues, so that they will deserve to be worthy of his company. For what are the holy preachers doing when they instruct their catechumens in the truth of the faith, if not teaching them to adorn that faith with good works so that with fasting, prayer and charity, and with other works of virtue, they may quickly wash away the original filth of the old man and clothe themselves in the elegance of the new one. We read, after all, in the Acts of the Apostles that the centurion Cornelius had first pleased God with prayer and charity, and then when Peter arrived he received the purification of baptism and the sanctification of the Holy Spirit.
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SUMMARY
Esther 2:12 provides a meticulous account of the elaborate, year-long purification and beautification regimen mandated for every virgin before her presentation to King Ahasuerus. This detailed process, involving specific oils like myrrh and various sweet odours, underscores the opulence, strict protocols, and immense value placed on physical perfection within the Persian court. It serves as a crucial narrative detail, highlighting the rigorous preparation deemed necessary for anyone entering the king's presence and setting the stage for Esther's unique journey and eventual elevation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 2:12 masterfully employs several literary devices to immerse the reader in the opulence and strict protocols of the Persian court. Detailing is paramount, as the verse meticulously outlines the precise duration and components of the purification process (twelve months, myrrh, sweet odours). This specificity lends credibility and vividness to the narrative, allowing the reader to visualize the extravagance. The sheer length of the twelve-month period, coupled with the mention of expensive substances, functions as Hyperbole, emphasizing the king's immense wealth, absolute power, and the extraordinary lengths to which the court went to prepare women for his presence. This also sets a tone of high stakes for the women involved. Furthermore, the entire elaborate preparation process can be seen as Foreshadowing Esther's eventual elevation. Though the verse focuses on external beauty, it subtly hints at a divine preparation at play, as this rigorous process is the very mechanism through which Esther is positioned for her pivotal role. The "purification" itself, while physical, also carries a Symbolic resonance of being made ready for a significant purpose, hinting at the deeper, providential hand at work behind the scenes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:12, while describing a seemingly secular beautification process, offers profound theological and thematic connections that resonate deeply with biblical truths. The extensive and meticulous preparation required for the maidens to enter the king's presence serves as a powerful earthly parallel to the spiritual preparation and sanctification required for believers to draw near to God. Just as the Persian king demanded a year-long regimen of cleansing and beautification, God calls His people to a lifelong process of purification and transformation, not merely external but internal. This process, often long and demanding, involves shedding old ways and being renewed in character and spirit, making us fit for His service and presence. The patience and submission required of the maidens can mirror the believer's need for endurance and trust in God's timing and refining work, even when the purpose or outcome is not immediately clear. Ultimately, the verse subtly underscores God's sovereign hand, working through human circumstances, even extravagant ones, to accomplish His divine purposes for His people, demonstrating that even the most mundane or luxurious human endeavors can be instruments in His grand design.
REFLECTION AND APPLICATION
The detailed account of the twelve-month purification in Esther 2:12, though culturally distant, offers timeless principles for personal and spiritual growth. It serves as a powerful reminder that significant opportunities, whether in the secular or spiritual realm, often demand dedicated periods of preparation, discipline, and refinement. Just as the maidens patiently underwent a demanding regimen for a chance to stand before an earthly king, believers are called to a continuous process of sanctification—a setting apart and making ready for God's divine purposes. This involves consistent engagement with God's Word, fervent prayer, active participation in Christian community, and an ongoing submission to the work of the Holy Spirit to cleanse, transform, and equip us. This preparation is not always glamorous or immediate; it requires patience, endurance, and profound trust in the process, even when the outcome is uncertain or the waiting period feels long. We are being prepared not for an earthly monarch, but for the King of Kings, to fulfill the unique purposes He has for our lives and to ultimately stand in His glorious, holy presence.
Questions for Reflection
FAQ
What was the primary purpose of the twelve-month purification described in Esther 2:12?
Answer: The twelve-month purification was a mandatory, elaborate beautification and conditioning regimen for every virgin gathered for King Ahasuerus. Its purpose was multifaceted: to ensure the women were in peak physical condition, exquisitely fragrant, and presented in the most appealing way possible to the king. This lengthy process likely involved not only extensive cosmetic treatments but also an introduction to court etiquette, customs, and perhaps even basic Persian language skills, ensuring they were fully prepared for the demanding role of a royal consort. It underscored the immense value placed on physical perfection and adherence to royal protocol in the Persian court, reflecting the king's absolute authority and lavish resources.
What were "oil of myrrh" and "sweet odours" specifically used for in this context?
Answer: "Oil of myrrh" (Hebrew: shemen môr) was an expensive, aromatic resin used for the first six months of the purification. It was likely applied for deep cleansing, skin softening, and its antiseptic properties, serving as a foundational treatment to prepare the skin. Myrrh has a strong, distinctive scent. "Sweet odours" (Hebrew: besamim) refers to various aromatic spices and perfumes used in the latter six months. These were employed to impart a pleasant and alluring fragrance, serving as a final layer of perfuming and presentation. Both substances highlight the luxury, meticulousness, and cultural emphasis on fragrance within the Persian royal beauty regimen, aimed at making the women as attractive and fragrant as possible for the king's presence.
How does this verse relate to Esther's story and the broader narrative of the book of Esther?
Answer: Esther 2:12 is crucial to Esther's story because it describes the very process through which she, a Jewish orphan, was prepared and presented to King Ahasuerus. Without this elaborate and lengthy purification, Esther would not have had the opportunity to enter the king's presence and ultimately be chosen as queen. This verse highlights the seemingly ordinary, yet divinely orchestrated, human circumstances that God used to elevate Esther to a position of immense influence, enabling her to later save her people from annihilation. It underscores the theme of divine providence working through human systems and protocols, even when God's name is not explicitly mentioned in the text. This preparation was a critical step in God's plan to position Esther "for such a time as this" (Esther 4:14).
CHRIST-CENTERED FULFILLMENT
Esther 2:12, with its vivid description of a meticulous, year-long purification for an earthly king, finds profound Christ-centered fulfillment in the spiritual preparation of the Church, the Bride of Christ, for her eternal King. Just as the maidens underwent a rigorous process to be made ready for Ahasuerus, Christ Himself is actively purifying and sanctifying His Church, preparing her to be presented to Him "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:25-27). This spiritual "purification" is accomplished not through myrrh and sweet odours, but through the washing of water by the word and by His shed blood, which cleanses us from all sin (Hebrews 9:14). The long, patient process of the maidens' preparation mirrors the believer's lifelong journey of sanctification, where we are continually being conformed to the image of Christ (Romans 8:29). This process involves putting off the old self and putting on the new, created in righteousness and holiness (Ephesians 4:22-24). Ultimately, this divine preparation culminates in the glorious "marriage supper of the Lamb," where the Bride has "made herself ready" (Revelation 19:7-8), a perfect and eternal union with her King, Jesus Christ, who is "the Lamb of God, who takes away the sin of the world!" (John 1:29).