TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 2:1–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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.).
Continue studying Esther 2:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Esther 2:17 marks the climactic moment of Esther's ascension to the throne of Persia, detailing King Ahasuerus's profound affection and favor for her above all other women, culminating in her coronation as queen in place of Vashti. This verse signifies a pivotal turning point, not merely for Esther personally, but for the entire Jewish people, as it strategically positions an orphaned Jewish girl in a position of immense power and influence within the Persian empire, setting the stage for divine deliverance and highlighting the subtle yet powerful hand of divine providence.
Context
Literary Context
Esther 2:17 serves as the culmination of a meticulously described selection process initiated by King Ahasuerus after the deposition of Queen Vashti in Esther 1. Following Vashti's refusal to appear before the king, a decree was issued to gather beautiful young virgins from across the empire into the royal harem in Susa. Esther, an orphaned Jewish girl raised by her cousin Mordecai, was among those chosen. The preceding verses in Esther 2 detail her year-long purification and beautification regimen under the care of Hegai, the king's eunuch. Esther's humble and discerning character, particularly her willingness to follow Hegai's counsel and not seek excessive adornments (Esther 2:15), distinguished her even before she met the king. This verse, therefore, is the direct outcome of that rigorous preparation and the king's personal encounter with each woman, signifying Esther's unique appeal and divine appointment.
Historical & Cultural Context
The events of the Book of Esther unfold during the reign of Ahasuerus, generally identified with Xerxes I (486-465 BC), a powerful Persian emperor. The Persian Empire was vast, stretching from India to Ethiopia, and its court was known for its opulence, strict protocols, and absolute monarchical power. Kings like Ahasuerus held immense authority, and their decisions, including the selection of a queen, were final and often influenced by political considerations and personal whims. The practice of gathering virgins for the king's harem was a common royal custom in the ancient Near East, designed to ensure a wide selection for the royal lineage and to maintain the king's prestige. For a Jewish woman like Esther, who was part of the Diaspora community living under foreign rule, entering the royal court was an extraordinary and perilous undertaking, requiring careful navigation of cultural norms and strict adherence to court etiquette, including concealing her Jewish identity as advised by Mordecai (Esther 2:10).
Key Themes
Esther 2:17 powerfully encapsulates several overarching themes of the Book of Esther. Foremost among these is Divine Providence, even though God's name is conspicuously absent from the entire book. Esther's elevation is presented as a series of seemingly coincidental events—Vashti's removal, Esther's beauty, her favor with Hegai, and ultimately the king's love—all orchestrated by an unseen hand to position her for a critical role in saving her people. This highlights God's sovereign control over human affairs, even in secular settings. Another key theme is God's Use of the Ordinary and Marginalized. Esther, an orphaned Jewish girl from a minority group, is chosen for an extraordinary destiny, demonstrating that God can use anyone, regardless of their background or perceived limitations, to accomplish His purposes. This resonates with the later challenge from Mordecai, "who knows whether you have come to the kingdom for such a time as this?" The verse also touches on the theme of Favor and Wisdom, as Esther's success is attributed not just to beauty but to her discerning character and the "grace and favour" she obtained, which can be seen as both human and divine endowments.
Exposition and Analysis
Key Word Analysis
This verb (H157) signifies a deep affection or strong emotional attachment. In this context, it describes the king's personal, preferential regard for Esther, distinguishing her from all other women. It goes beyond mere physical attraction, suggesting a genuine fondness that led to her elevation.
This term (H2580) refers to favor, charm, or graciousness. It denotes a positive disposition or acceptance from someone in a position of power. Esther "obtained grace" in the king's sight, meaning she found favor and was viewed with approval and delight, not just by the king but also earlier by Hegai (Esther 2:9).
While often translated as "lovingkindness" or "steadfast love" when referring to God's covenant loyalty, in human contexts like this, chêçêd (H2617) can denote a deep, benevolent disposition, kindness, or loyal affection. Its pairing with chên emphasizes the profound and enduring positive impression Esther made on the king, suggesting a depth of approval and benevolent regard that secured her position.
Verse Breakdown
"And the king loved Esther above all the women"
This clause establishes the primary reason for Esther's elevation: the king's personal and profound affection for her. It highlights a subjective preference that transcended the objective beauty standards of the other virgins, indicating a unique connection or appeal that Esther possessed in the king's eyes. This love was the decisive factor in her selection.
"and she obtained grace and favour in his sight more than all the virgins"
This phrase further elaborates on the king's preference, emphasizing that Esther not only captivated his heart but also garnered a special, distinguishing favor and benevolent regard. The repetition and combination of "grace" (chên) and "favour" (chêçêd) underscore the exceptional nature of the king's disposition towards her, setting her apart from the multitude of other beautiful women who had been presented. This suggests a divine element at play, guiding the king's heart.
"so that he set the royal crown upon her head"
This is the direct consequence of the king's love and favor. The act of placing the royal crown signifies the official investiture of Esther as queen. The crown is a potent symbol of sovereignty, authority, and royal status, marking her formal ascension to the highest female position in the Persian Empire.
"and made her queen instead of Vashti."
This final clause explicitly states the outcome of the entire selection process. Esther's coronation directly replaces the deposed Queen Vashti, fulfilling the decree made in Esther 1:19. This highlights the finality of Vashti's removal and Esther's complete and legitimate succession to the throne, underscoring the dramatic shift in power and the unexpected rise of an orphaned Jewish woman.
Literary Devices
The narrative of Esther 2:17 employs several potent literary devices. Irony is subtly present, as the king's seemingly arbitrary choice, driven by personal preference, unknowingly serves God's ultimate purpose to protect His people. The grand selection process, intended to secure the king's personal gratification, becomes the very mechanism for divine intervention. Foreshadowing is also evident; Esther's elevation, though celebrated, hints at the significant role she will play in the unfolding drama of her people's survival. Her being "made queen instead of Vashti" sets up a Contrast between the disobedient queen who lost her position and the humble, obedient Esther who gained it, highlighting the different outcomes of character and divine favor. Furthermore, the repeated emphasis on "grace and favour" can be seen as a form of Emphasis, drawing the reader's attention to the extraordinary nature of Esther's appeal and the unseen hand guiding her destiny, even without explicit mention of God.
Theological and Thematic Connections
Esther 2:17 is a profound testament to the active, though often unseen, hand of God in human history. It illustrates that divine providence is not limited to miraculous interventions but frequently operates through seemingly ordinary circumstances, human choices, and even the whims of powerful rulers. Esther's elevation, while appearing to be a result of her beauty and the king's preference, is ultimately part of God's intricate plan to preserve His covenant people. This narrative reassures believers that God remains sovereign and faithful to His promises, working behind the scenes to accomplish His purposes, even when His name is not explicitly invoked. It underscores the biblical truth that God can use anyone, from the most humble backgrounds, to fulfill His divine will, positioning them precisely "for such a time as this" (Esther 4:14).
Reflection and Application
Esther 2:17 offers a powerful reminder that God is intimately involved in the details of our lives, even when His presence feels hidden or His actions are not immediately obvious. Esther's journey from orphan to queen, marked by "grace and favour," encourages us to trust in God's sovereign plan, even when we find ourselves in unfamiliar or challenging circumstances. It calls us to cultivate a spirit of humility, wisdom, and obedience, as Esther did, recognizing that these qualities, coupled with divine favor, can open doors of opportunity and position us for God's purposes. Just as Esther was prepared and placed for a specific mission to save her people, believers today are called to be available and responsive to God's leading, understanding that our unique gifts and positions might be precisely what God intends to use to impact our spheres of influence for His glory. This verse challenges us to look beyond the immediate and visible, discerning the deeper, providential hand of God at work in our lives and in the world.
Questions for Reflection
FAQ
Was Esther's beauty the sole reason for her becoming queen?
While Esther's beauty was certainly a prerequisite for being selected for the king's harem, Esther 2:17 explicitly states that "she obtained grace and favour in his sight more than all the virgins." This suggests that beyond her physical attractiveness, there was something about her character, demeanor, or spirit that uniquely captivated the king. Earlier, she also found "favour and kindness" with Hegai, the keeper of the women (Esther 2:9), indicating a consistent pattern of winning people over. This "grace and favour" points to a deeper, perhaps divinely influenced, appeal that transcended mere physical beauty, aligning with the biblical theme that God looks at the heart (1 Samuel 16:7).
How does God work in the Book of Esther, given that His name is never mentioned?
The Book of Esther is unique in the Bible for its complete absence of God's explicit name or direct divine intervention (like miracles or prophecies). However, His presence is profoundly felt through the theme of divine providence. In Esther 2:17, Esther's exceptional "grace and favour" and the king's "love" for her are presented as the culmination of a series of seemingly coincidental events—Vashti's removal, Mordecai's guidance, Hegai's kindness, and the king's choice—all of which perfectly align to position Esther to save her people. This demonstrates God working behind the scenes, orchestrating human events and choices to fulfill His purposes, even in a secular court. It teaches us that God's sovereignty is not limited to overt miracles but extends to the subtle, everyday workings of history and human affairs, confirming that "the king's heart is in the hand of the Lord" (Proverbs 21:1).
Christ-Centered Fulfillment
Esther's elevation to queen, marked by the king's love and her obtaining "grace and favour," serves as a poignant type and shadow of Christ's ultimate exaltation and His relationship with His people. Just as Esther was chosen from among many and uniquely favored to become queen and deliver her people, so too was Jesus, the Son of God, uniquely chosen and anointed to be King and Savior. His "grace and favour" are not merely human but divine, as He is "full of grace and truth" and "from His fullness we have all received, grace upon grace" (John 1:16). Esther's position as queen, mediating between the king and her people, foreshadows Christ's role as our great High Priest and advocate who intercedes for us before the Father. Furthermore, the Church, as the Bride of Christ, is chosen and adorned by Him, not for her own merit but by His sacrificial love and grace, to reign with Him eternally (Revelation 19:7-9). Thus, Esther 2:17, though set in a secular context, powerfully illustrates the divine principle of election, favor, and redemptive purpose culminating in the person and work of Jesus Christ.