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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, what can “prepare a greatly magnificent feast for all his officials and slaves in honor of his marriage with Esther” mean, if not that everyone throughout the world, from the greatest to the least, celebrates with the greatest joy the spiritual union of Christ and the Church? After all, at this feast it is not meals of the flesh that the celebrants have the honor to consume, but the spiritual dishes of wisdom and virtue. It is there that all of the faithful receive—for the sake of restoring their salvation—the sanctified mysteries of the body and blood of the Lord; and there that the fodder of eternal life is stored. Our king gives a respite to all the provinces, and bestows gifts of many kinds, when he frees those who believe in him from the burden of sin, and repays them with spiritual gifts. That is why he himself says in the Gospel: “Come to me all of you who labor and are burdened, and I will restore you. Take my yoke upon yourselves, and learn from me because I am mild and humble of heart, and you will find rest in your souls” (Matthew 11). The prophet as well says about this: “When he went up on high he led captivity away captive; he gave gifts to men” (Psalms 68). That is why the apostle adds to this: “And he made some of them apostles, others prophets, still others evangelists, and others pastors and teachers for finishing the training of the saints for the work of ministry, for building the body of Christ until we all arrive at the unity of faith and the knowledge of the Son of God, at the complete man, at the measure of the age at which Christ reaches his fullness” (Ephesians 4).
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.”
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SUMMARY
Esther 2:18 meticulously details the grand coronation feast hosted by King Ahasuerus for Esther, marking her official ascension as queen following the extensive search for a successor to Vashti. This lavish event, explicitly named "Esther's feast," served as a public affirmation of her royal status and was accompanied by significant acts of royal benevolence: a "release" (likely a remission of taxes or a general amnesty) granted to the provinces and the distribution of generous gifts, all conducted "according to the state of the king," signifying his immense wealth, power, and boundless generosity. The verse thus solidifies Esther's pivotal position within the Persian court, subtly setting the stage for her future role in the divine, though unstated, deliverance of the Jewish people.
CONTEXT
Literary Context: Esther 2:18 represents the climax of the narrative arc initiated in Esther 2:1-4, which describes the king's search for a new queen after Vashti's deposition in Esther 1. The preceding verses, Esther 2:5-17, meticulously detail Esther's background as a Jewish orphan, her adoption by Mordecai, her entry into the king's harem, and her remarkable favor in the eyes of Hegai and, ultimately, King Ahasuerus himself. Her selection as queen, despite her hidden Jewish identity, is presented as an outcome of divine favor, even if not explicitly stated. This feast, therefore, is not merely a social gathering but a formal, public act of legitimization, solidifying her new status and setting the critical foundation for the dramatic events of Haman's genocidal plot and the subsequent deliverance of the Jews, which unfold from Esther 3 onwards. It is the necessary public validation that enables her future intercession.
Historical & Cultural Context: The events of the book of Esther are situated within the vast Achaemenid Persian Empire during the reign of King Ahasuerus, widely identified with Xerxes I (486-465 BC). Persian monarchs were renowned for their immense wealth, elaborate court protocols, and grand displays of power, frequently demonstrated through lavish banquets and public acts of generosity. The extensive feast described in Esther 1:3-8 serves as a precedent for the sheer scale of such royal gatherings. The practice of granting a "release" (likely a temporary remission of taxes, a general amnesty for certain offenses, or a holiday from forced labor) to the provinces was a common strategy for ancient Near Eastern kings to mark significant occasions like coronations or military victories. These acts served to curry favor with their subjects, assert their benevolent rule, and project an image of prosperity and stability. Similarly, the distribution of gifts underscored the king's boundless resources and his capacity to bestow favor upon his officials and the populace, thereby reinforcing his absolute authority and generosity.
Key Themes: This verse significantly contributes to several overarching themes within the book of Esther. Firstly, it subtly highlights the theme of Divine Providence, even though the name of God is notably absent throughout the narrative. Esther's elevation to queen, culminating in this celebratory feast, is clearly presented as a crucial, divinely orchestrated step in God's hidden plan to protect His chosen people. Her position at the pinnacle of power, though seemingly a matter of chance or royal preference, is a testament to God's sovereign hand guiding events for the ultimate good of His people, a concept echoed in Romans 8:28. Secondly, the verse underscores the Sovereignty of the King and the Display of Royal Power. Ahasuerus's ability to host such a grand feast, grant a widespread "release," and distribute lavish "gifts" "according to the state of the king" emphasizes his absolute authority and immense wealth. Paradoxically, this very human power is used by God for His divine purposes. Thirdly, it speaks to the theme of Celebration and Legitimacy. "Esther's feast" publicly validates her queenship, ensuring her acceptance by the court and the broader empire, a necessary step for her future role as a deliverer. This public affirmation is vital for the unfolding narrative, as it solidifies her position from which she will later intercede for her people, as dramatically seen in Esther 7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 2:18 masterfully employs several literary devices that deepen its meaning and prepare the reader for the unfolding drama. Symbolism is prominent, as the "great feast," the "release to the provinces," and the "gifts" all powerfully symbolize King Ahasuerus's immense power, boundless wealth, and benevolent authority. These acts are not merely literal events but represent the king's absolute dominion and his capacity to bestow favor upon his subjects. There is also a potent layer of Dramatic Irony at play; the king, in his grand display of power and generosity, unknowingly elevates a Jewish woman who will later use her divinely appointed position to thwart a genocidal plot against her people—a plot that the king himself will unwittingly authorize. The entire scene also functions as Foreshadowing, setting the critical stage for Esther's future pivotal role. Her public legitimation through this feast is a necessary precursor to her ability to intercede effectively for the Jews. Finally, the pervasive Absence of God's Name throughout the book, including this verse, is itself a powerful literary device. It emphasizes God's hidden yet active providence, working behind the scenes through human choices, political machinations, and seemingly coincidental events to accomplish His sovereign will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:18 powerfully illustrates the profound theme of divine providence, a cornerstone of biblical theology. Even in a book where God's name is conspicuously absent, His sovereign hand is undeniably at work, orchestrating seemingly mundane or politically motivated events to achieve His redemptive purposes. Esther's elevation to queen, celebrated by this grand feast, is not merely a stroke of luck or a result of human beauty contests but a divinely appointed moment that strategically positions her as the instrument for the future deliverance of the Jewish people from Haman's wicked scheme. This verse reminds us that God's plans are often executed through ordinary people in extraordinary circumstances, and His work can be discerned even in the hidden currents of history and human affairs. It encourages believers to look beyond the visible and recognize God's active presence, even when His methods are subtle or His name is not overtly invoked, affirming that the Lord directs the steps of the righteous.
REFLECTION AND APPLICATION
Esther 2:18 offers rich ground for reflection on God's sovereignty and our unique role within His grand narrative. It encourages us to cultivate a heightened awareness of God's providential hand, even in the seemingly "secular" spaces of our lives—our workplaces, political landscapes, and personal circumstances. Just as Esther's elevation was celebrated with a feast and gifts, we are called to recognize and celebrate the moments of divine favor and blessing in our own lives, acknowledging that every good and perfect gift comes from above, regardless of the earthly channels through which it arrives. This verse also implicitly challenges us to consider how God might be positioning us, perhaps in unexpected ways, for His purposes. It calls us to faithfulness, diligence, and courage, knowing that even our seemingly small actions or positions can be part of God's larger plan to bring about justice, protection, or blessing for others. Finally, it reminds leaders, in any sphere, of the profound power of generosity and benevolence, reflecting that true authority is often best exercised through acts of grace and genuine care for those under one's charge, mirroring God's own character.
Questions for Reflection
FAQ
What was the significance of "Esther's feast" beyond a mere celebration?
Answer: "Esther's feast" was far more than a simple party; it was a strategically significant event with multiple layers of meaning. Firstly, it served as a public and official declaration of Esther's new status as queen, solidifying her legitimacy in the eyes of the entire Persian court, including all the princes and servants. This formal recognition was crucial for her to wield influence later in the narrative. Secondly, by accompanying the feast with a "release to the provinces" and the distribution of gifts, King Ahasuerus used the occasion to display his immense power, wealth, and benevolence across his vast empire. This act of royal grace would have fostered goodwill and loyalty towards the crown, indirectly strengthening Esther's position as well. Theologically, while unstated, it was a pivotal moment in God's providential plan, positioning Esther for her future role as the deliverer of her people, as seen in Esther 4.
What kind of "release" did the king make to the provinces?
Answer: The Hebrew word for "release" (הֲנָחָה, hănâchâh') suggests a "rest," "remission," or "cessation" of burdens. In the context of ancient Near Eastern monarchies, such a "release" on a grand occasion like a coronation typically referred to a royal decree that granted a temporary suspension or remission of taxes, a general amnesty for minor offenses, or a holiday from compulsory labor or military service. It was a common way for kings to demonstrate their generosity, alleviate the burdens of their subjects, and gain popularity and loyalty throughout their dominion. This act of grace would have been a significant and tangible benefit to the people in the provinces, marking Esther's ascension with widespread relief and celebration.
Why is God not explicitly mentioned in the book of Esther, even in such a pivotal moment of divine providence?
Answer: The absence of God's explicit mention in the book of Esther is a unique literary and theological feature, making it the only book in the Hebrew Bible where this is the case. Despite this, God's providential hand is undeniably central to the narrative. Scholars propose several reasons for this: it may reflect the historical reality of the Jewish exiles in Persia, living in a pagan land where direct divine intervention was less overtly perceived, or it might be a literary choice to emphasize God's hidden yet active work behind the scenes, orchestrating events through human choices and seemingly coincidental circumstances. The story powerfully conveys that God is at work even when He is not seen or named, subtly guiding history to protect His people. Esther's elevation in Esther 2:18 is a prime example of this "hidden providence," where human actions (the king's feast, his choice of queen) serve God's ultimate, unstated purposes. This theme resonates with passages like Proverbs 16:9, which speaks to God's guidance in human plans.
CHRIST-CENTERED FULFILLMENT
Esther's elevation to queen, celebrated by a grand feast and royal benevolence, serves as a powerful, albeit implicit, foreshadowing of Christ's ultimate reign and the glorious feast of salvation. Just as Esther was chosen and elevated to a position of power for the deliverance of her people, so too was Jesus, the true King, chosen and exalted by God the Father, not merely to rule an earthly kingdom but to deliver humanity from the dominion of sin and death. His coronation, not with an earthly crown but through His resurrection and ascension, secured an eternal "release" for all who believe—a release from the bondage of sin, the condemnation of the law, and the fear of death, far surpassing any temporary tax remission (Romans 8:2). The "gifts" distributed by King Ahasuerus pale in comparison to the spiritual gifts and the ultimate gift of eternal life that Christ bestows upon His servants, given "according to the state of the King of kings," whose riches are inexhaustible (Ephesians 4:8). Ultimately, Esther's feast points forward to the ultimate celebration, the Marriage Supper of the Lamb, where Christ, the Bridegroom, will feast eternally with His redeemed bride, the Church, in a kingdom of everlasting joy and perfect peace (Revelation 19:9). Her story, therefore, is a testament to God's hidden providence working through human history to prepare for the coming of the one true Deliverer, Jesus Christ, who brings the ultimate and eternal salvation.