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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.
It is evident that the magnificent banquet for Esther’s wedding, prepared for both the princes and the people, represents the greatest bliss that is enjoyed by the entire human race, both great and small, for the spiritual union of Christ with the church. In this banquet, in fact, no carnal foods are consumed by those who are worthy to participate in it. Instead they consume a spiritual diet of wisdom and virtue. In this banquet, all the faithful receive the holy mysteries of the body and blood of the Lord as a remedy for their salvation. Here the meal of eternal life resides. And our king gives peace to all the provinces, and bestows abundant gifts in freeing those who believe in him from the weight of sins, and rewarding them with spiritual gifts. Therefore he himself says in the gospel, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls.”
Hence we should also bear in mind the crucial moment when Esther was brought to the king’s bedchamber:
“So she was brought to the bedchamber of King Ahasuerus in the tenth month, which is called Tevet, in the seventh year of his reign; and the king loved her more than all the women, and placed the diadem of kingship on her head, and had her rule in place of Vashti.” For Tevet is that month in the Hebrew calendar which corresponds to the Greek Eudymos and the Latin Januarius, when the Lord incarnate was circumcised on the eighth day and was adored even as a tiny infant by the Magi, who were brought there by a star that led the way, and honored as God, man and king with the gifts of gold, frankincense and myrrh that were offered to him. This was also the month when he was heralded and baptized by John. So in the seventh year of Ahasuerus, Esther went up to the king’s bed; and the Church was brought to and joined with the king Christ, in whom she remains without change by the grace of the sevenfold Spirit. “Whom he loved more than all the women;” and she had before him grace and mercy above all women, that is, above all the nations of the world. “He placed on her head the diadem of kingship,” when he summoned her as his consort in kingship; “and he had her rule in place of Vashti,” i.e. the Synagogue of the Jews which lost its place of honor when it spurned and crucified our king. That is, the prophet is looking at the excellence of this queen when he says to Christ the king: “The queen stood at your right hand in golden robes, cloaked in colorful clothing” (Psalms 45). And right after that, he speaks to her as follows: “Listen daughter, and see, and lend your ear, and forget your people and your father’s home, because the king has desired your beauty. He is the Lord your God, and the daughters of Tyre will adore him; with gifts all the wealthy among the people will seek your face” (ibid.).
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SUMMARY
Esther 2:16 meticulously chronicles the precise historical and chronological moment of Esther's presentation to King Ahasuerus in his royal palace. This verse marks the culmination of her year-long preparation within the king's harem, signifying her direct introduction to the most powerful man in the Persian Empire and setting the stage for the dramatic and divinely orchestrated events that will ultimately lead to the salvation of her people. It underscores the profound significance of timing and the providential hand at work, positioning Esther exactly where she needed to be for God's redemptive purposes to unfold.
CONTEXT
Literary Context: This pivotal verse is strategically placed within the narrative of Esther, following the dramatic dethronement of Queen Vashti in Esther 1:19 and the subsequent decree to gather beautiful young virgins from across the vast Persian Empire. Esther, a Jewish orphan raised by her cousin Mordecai, was among those brought to the citadel of Susa and placed under the careful supervision of Hegai, the king's eunuch in charge of the harem, as detailed in Esther 2:8. The preceding verses, Esther 2:9-15, meticulously describe Esther's year-long regimen of beauty treatments and preparations, highlighting her exceptional favor with Hegai and her steadfast obedience to Mordecai's instruction to conceal her Jewish identity. Therefore, Esther 2:16 represents the long-anticipated moment when Esther, having completed her extensive preparation, is finally presented to the king for his personal assessment and selection, directly advancing the plot toward the crucial choice of a new queen.
Historical & Cultural Context: The events of the book of Esther are firmly situated within the reign of Ahasuerus, widely identified by scholars with Xerxes I (486-465 BC), a formidable Persian emperor whose dominion stretched from India to Ethiopia, as established in Esther 1:1. The Persian court at Susa was renowned for its unparalleled opulence, intricate protocols, and absolute monarchical authority. The custom of maintaining a vast royal harem and selecting a queen through a meticulously organized beauty contest was a common practice consistent with the royal traditions of the ancient Near East. The precise chronological markers—"the tenth month, which is the month Tebeth, in the seventh year of his reign"—provide crucial historical anchoring. Tebeth corresponds to December/January in the Gregorian calendar, placing Esther's presentation approximately four years after Vashti's dismissal, which occurred in the third year of Ahasuerus's reign (Esther 1:3). This detailed dating not only underscores the historical veracity of the narrative but also highlights the deliberate, unhurried nature of the king's selection process, which, from a theological perspective, allowed divine providence to meticulously unfold.
Key Themes: Esther 2:16 serves as a significant nexus for several overarching themes within the book of Esther. Primarily, it powerfully illustrates the theme of Divine Providence, even in a book where God's name is conspicuously absent. The precise timing of Esther's arrival at the palace and her presentation to the king, occurring years after Vashti's removal and just prior to Haman's ascent, strongly suggests a divine hand orchestrating seemingly disparate events for a predetermined purpose. This verse also profoundly contributes to the theme of Timing and Preparation, demonstrating how seemingly ordinary circumstances, a lengthy process of purification, and human decrees are all meticulously woven into a larger, divinely appointed plan. Furthermore, it subtly introduces the theme of Hiddenness and Revelation, as Esther's Jewish identity remains concealed, a fact that will become profoundly critical later in the narrative when Haman's genocidal plot against the Jews is revealed in Esther 3:6. The verse also crucially emphasizes the Progression of the Narrative, moving Esther from a state of passive preparation to a position of potential influence, thereby setting the stage for her eventual elevation and her pivotal role as the deliverer of her people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 2:16 masterfully employs several literary techniques. Precise Chronology is a prominent device, with the explicit mention of "the tenth month, which is the month Tebeth, in the seventh year of his reign." This meticulous dating anchors the narrative in a historically verifiable timeframe, lending an air of authenticity and realism to the account. This detailed chronological marker also functions as a subtle form of Foreshadowing, hinting that this seemingly ordinary administrative detail of Esther's presentation is, in fact, a crucial, divinely orchestrated step in a larger plan that will unfold with precise timing and profound consequences. There is also an element of Irony present: King Ahasuerus, in his pursuit of a new queen to satisfy his own desires and assert his authority, unwittingly brings a Jewish woman into the most powerful position in his empire, a woman who will ultimately subvert the genocidal plans of his highest minister and secure the salvation of her people. Furthermore, the passive voice ("was taken") subtly employs Understatement regarding Esther's agency, masking the profound theological significance of this moment as a divinely guided placement rather than merely a human selection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:16, while appearing as a straightforward chronological and logistical detail, is profoundly significant for understanding the pervasive theological theme of divine providence in the book of Esther. The meticulous timing—Esther's presentation in the seventh year of Ahasuerus's reign, years after Vashti's removal and just prior to Haman's ascent to power—underscores that God's sovereign plan unfolds with precision, even when His name is never explicitly mentioned in the text. It powerfully illustrates how God works through seemingly ordinary circumstances, human decisions, and even the mundane details of history to accomplish His extraordinary and redemptive purposes. Esther's improbable journey from orphan to queen, initiated by this precise moment, stands as a compelling testament to God's sovereign hand guiding events for the ultimate salvation of His people, often in ways that are hidden from human sight until the appointed time.
REFLECTION AND APPLICATION
Esther 2:16 profoundly invites us to reflect on the quiet, often unseen, yet meticulously precise workings of God in our own lives. Just as Esther was "taken" at a specific, divinely appointed moment for a purpose far grander than she could have possibly imagined, so too are our individual lives intricately interwoven with God's sovereign and benevolent plan. This verse serves as a powerful reminder that even in seemingly ordinary, involuntary, or challenging circumstances—situations where we may feel a profound lack of personal agency—God may be strategically positioning us for a divine assignment or preparing us for a future purpose. It encourages us to cultivate a deep trust in His perfect timing, knowing that He is meticulously orchestrating events, even when we cannot fully discern His hand or understand the full scope of His design. Our seasons of preparation, our periods of waiting, and even unexpected turns in our life's journey can all be integral parts of His grand design to use us for His glory and the flourishing of others. We are therefore called to be faithful, obedient, and discerning in our present circumstances, confident that God is always at work, preparing us for what lies ahead, and that our own "Esther moments" may arrive in the most unexpected ways and at the most precise times.
Questions for Reflection
FAQ
What is the significance of "Tebeth" and the "seventh year of his reign" in Esther 2:16?
Answer: The mention of "the tenth month, which is the month Tebeth, in the seventh year of his reign" is highly significant for several reasons. Firstly, it provides precise historical anchoring for the narrative, allowing scholars to place the events within the known reign of Xerxes I (Ahasuerus), who reigned from 486-465 BC. Secondly, and more profoundly from a theological perspective, this meticulous chronological detail underscores the theme of divine providence and perfect timing. It highlights that Esther's presentation to the king was not a random event but occurred at a very specific, divinely appointed time. This timing is crucial because it strategically places Esther in a position of immense influence just before Haman's genocidal plot against the Jews emerges in Esther 3. The years of preparation and the exact moment of her elevation demonstrate God's sovereign hand meticulously orchestrating events for the salvation of His people, even when His name is not explicitly stated in the text.
Why is Esther described as "taken" to the king, and what does this imply about her agency?
Answer: The use of the passive voice, "Esther was taken unto king Ahasuerus," emphasizes that Esther was not a volunteer in this process but was compelled to participate as part of the king's decree to gather all beautiful young virgins, as outlined in Esther 2:2-4. This highlights the cultural reality of the time, where women, especially those in the harem, possessed limited personal agency in such matters, being subjects of the king's absolute authority. However, from a deeper theological standpoint, this passive phrasing also subtly points to God's sovereign orchestration. Esther's being "taken" can be seen as God's providential hand guiding her into the very position she would need to be in to save her people. While she initially lacks agency in her selection, the narrative later powerfully demonstrates her courageous and decisive agency when she chooses to risk her life to intercede for her people before the king, as seen in Esther 4:16. Thus, her initial lack of agency serves to magnify the divine setup for her later, pivotal role as a deliverer.
CHRIST-CENTERED FULFILLMENT
Esther's journey, culminating in her being "taken" to the king's royal house at a precise and divinely ordained time, powerfully foreshadows the ultimate divine orchestration of salvation through Jesus Christ. Just as Esther was chosen and elevated from obscurity to a position of unparalleled influence to save her people from destruction, so too was Jesus, the true King of Kings, chosen and sent by God the Father. His incarnation and earthly ministry were not random but occurred "when the fullness of time had come" (Galatians 4:4), perfectly timed in God's sovereign and redemptive plan. While Esther was "taken" by human decree and compelled by circumstances, Jesus willingly "took on" human flesh, emptying Himself of divine prerogative (Philippians 2:7), and was ultimately "taken" (arrested and led to crucifixion) by human hands, yet all according to the predetermined plan and foreknowledge of God (Acts 2:23). Esther's courageous intercession before Ahasuerus, risking her own life for her people, points to Christ's ultimate and perfect intercession as our Great High Priest, who forever lives to make intercession for us before the heavenly King (Hebrews 7:25). He is the true Lamb of God who takes away the sin of the world, accomplishing a salvation far grander and more eternal than Esther's deliverance of the Jews from Haman's plot, establishing an everlasting kingdom that will never be destroyed (Daniel 7:14).