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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.
What then follows—“She would enter in the evening and leave in the morning, and was then brought to the second building”—and so on, proves in an allegorical way that after our vices have subsided, the glow of our virtues (which will not shine properly anywhere but in the unity of the holy Church) ought to rise. And yet one who has sequestered himself from it because he has some foul odor of error or vice is quite rightly kept from being brought to the second building where the king’s concubines were waiting, because a decline in robust faith deserves not a advance in but a restoration of respect; and he will no longer have such an authorization to return to our king until he has been visited once again by celestial grace, and restored through his calling to his original dignity.
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SUMMARY
Esther 2:14 meticulously outlines the rigid protocol governing the young women who had undergone their single night with King Ahasuerus during his quest for a new queen. Upon departing the king's private chambers each morning, these women were not returned to their former lives but were instead transferred to a "second house" within the royal complex, functioning as a permanent harem under the strict custody of Shaashgaz, the king's chamberlain. This verse starkly reveals that, for the vast majority, this transition marked the definitive end of any further direct interaction with the king, their future confined to the status of royal concubines, unless the king found exceptional delight in a particular woman and specifically summoned her by name—an exceedingly rare and highly coveted occurrence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 2:14 masterfully employs several literary devices to convey its profound meaning and emotional impact. A stark Contrast is evident between the initial hope and elaborate preparations of the virgins, who were groomed for the possibility of becoming queen, and the bleak reality of their eventual relegation to the "second house" as concubines. This creates a powerful sense of Irony, as the very process designed to elevate one woman to ultimate honor simultaneously condemns many others to a life of diminished status and perpetual waiting. The "second house" itself functions as potent Symbolism, representing lost freedom, extinguished individual agency, and unfulfilled potential. Furthermore, the concluding phrase, "except the king delighted in her, and that she were called by name," serves as a crucial piece of Foreshadowing. It subtly hints that Esther's narrative will dramatically deviate from this typical, disheartening pattern, thereby setting the stage for divine intervention and the unique favor she would ultimately receive.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:14 offers a poignant and sobering glimpse into a human system that fundamentally dehumanized individuals, reducing them to mere objects of royal pleasure and political expediency. The lives of these women were entirely subject to the capricious whims of an earthly king, their worth determined by fleeting delight rather than any intrinsic value. This stands in sharp contrast to the biblical revelation of God's character and His profound view of humanity. Our Creator bestows inherent dignity upon every person, creating them purposefully in His image (Genesis 1:27) and valuing them infinitely, regardless of their status, utility, or beauty in human systems. The verse subtly underscores the vast chasm between human power structures, which often exploit, control, and objectify, and God's sovereign plan, which can redeem, elevate, and work through even the most oppressive circumstances. It serves as a powerful reminder that true security, identity, and worth are found not in human favor or worldly positions, but in the unchanging love and purposeful design of a sovereign God.
REFLECTION AND APPLICATION
While the specific historical circumstances of Esther 2:14 are far removed from contemporary life, the underlying themes of human dignity, objectification, and the pursuit of validation resonate deeply in our modern world. This verse prompts us to critically reflect on where we seek our validation and identity. In a society that often measures worth by appearance, performance, social media approval, or professional success, this passage serves as a powerful reminder that human systems can be arbitrary, fickle, and ultimately dehumanizing. It challenges us to consider how we treat others, urging us to uphold their inherent dignity as image-bearers of God, rather than reducing them to their utility or objectifying them for our own purposes. For believers, it offers profound comfort: even when caught in seemingly hopeless, unjust, or dehumanizing situations, God remains sovereign. Our ultimate "calling by name" comes not from an earthly monarch, but from our Heavenly King, who delights in us not because of our fleeting beauty or performance, but because of His enduring love, His redemptive work through Christ, and our adoption into His eternal family. This divine perspective frees us from the relentless, often exhausting, pursuit of human approval and allows us to rest securely in God's unwavering affirmation and purpose.
Questions for Reflection
FAQ
What was the "second house of the women" and its purpose?
Answer: The "second house of the women" was essentially the royal harem, a distinct and secure part of the Persian palace complex. Its purpose was to permanently house women who had spent a night with the king but were not chosen as queen. These women were retained as concubines, available to the king should he desire their presence again, but primarily serving as a symbol of his immense wealth, power, and prestige. They were not free to leave and lived under the strict custody of a specific eunuch, Shaashgaz. This arrangement ensured the king's absolute control over these women, who were now considered his property.
Who was Shaashgaz?
Answer: Shaashgaz was one of King Ahasuerus's chamberlains, specifically the eunuch entrusted with the custody and oversight of the "second house of the women," meaning he managed the royal concubines. In ancient Near Eastern courts, eunuchs often held positions of great trust and authority, particularly in managing the king's private affairs, the royal household, and the women of the harem. They were considered reliable as they typically posed no threat to the king's lineage or power. Shaashgaz's role highlights the highly organized and controlled nature of the Persian court.
What did it mean for a woman to be "called by name" by the king?
Answer: To be "called by name" by the king was an exceptionally rare and significant honor. It signified that the king had a specific, personal desire to see that particular woman again, rather than simply selecting someone at random from the harem. This indicated that she had made a uniquely strong and positive impression on him during their initial encounter and held a special place in his memory or affection. For most women in the "second house," this summons never came, making it an extraordinary mark of royal favor and potential for further advancement, as it was for Esther in Esther 2:17.
CHRIST-CENTERED FULFILLMENT
Esther 2:14, with its stark depiction of women reduced to objects of a king's fleeting delight and confined to a life of perpetual waiting, powerfully foreshadows the profound contrast with the nature of Christ's kingship and His relationship with His people. Unlike King Ahasuerus, who sought personal pleasure and displayed power through the objectification of women, Jesus, the true and eternal King, came not to be served but to serve, and to give His life as a ransom for many (Mark 10:45). The women in Esther's narrative were "called by name" only if the king "delighted in her," a conditional, rare, and arbitrary favor. In profound contrast, Christ knows His sheep by name, and His delight in His people is not based on their performance or fleeting external beauty, but on His unconditional love, His redemptive work, and His eternal covenant (John 10:3; Ephesians 5:25-27). He does not confine us to a "second house" of perpetual waiting or uncertainty, but rather invites us into an intimate, eternal relationship as His beloved bride, secured by His sacrifice (Revelation 19:7-9). Through His finished work on the cross, we are not merely concubines at the whim of a fickle monarch, but co-heirs with Christ, fully known, fully loved, and eternally secure in His glorious presence (Romans 8:17).