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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 Esther signifies the gentile church. Her name is interpreted as “hiding place,” and she also had the other name of Hadassah, that is, “mercy.” The church is pleasing to God in the hiding place of his heart because of the chastity of her faith and before the eyes of God it finds a greater mercy and grace than the synagogue of the Jews which with good reason the prophet Hosea calls merciless because of its impiety. Therefore the spiritual Mordecai adopted [Esther] as his own daughter because she had lost both her parents. And what is signified by Mordecai but the future teachers of the Gentiles? This is especially true of the blessed apostle Paul who also descended from the stock of Jemin, that is, he testified to be from the tribe of Benjamin. After Paul was transformed from persecutor into apostle, the gentile church was entrusted to him. And he himself, after her mother and father had died—namely, the errors and superstitions of the Gentiles—made her his own daughter when he regenerated her through the grace of baptism and the word of the gospel, making her also a daughter of the almighty Father, saved for all eternity. Therefore Paul said to them, “For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel.”
Now, what can Esther—whose name means hidden, and who was also called Hadassah, i.e. mercy—signify if not the Church of the nations, which pleases God in the recesses of its heart because its faith is pure, and it finds before the eyes of God more mercy and grace than the Synagogue of the Jews which the prophet Hosea rightly calls “No-mercy” on account of its wickedness. So the spiritual Mordecai adopts her as his daughter, because she had lost both her parents; and what can Mordecai signify if not the teachers of the nations, and especially the blessed apostle Paul who was also, we are told, from the line of Jemin, i.e. from the tribe of Benjamin? He too was entrusted with the Church of the nations after the call of God transformed him from a persecutor into an apostle; and after the deaths of her father and her mother—that is, the errors and superstitions of the gentiles—he made her in a sense his own when, through the grace of baptism and the word of the Gospels, he sired anew a daughter for the all-powerful Father for eternal salvation. Hence he said to them: “Though you might have many masters, you do not have many fathers; for I sired you in Christ through the Gospel” (1 Corinthians 4). She was, therefore, been taken into captivity at one time by Nebuchadnezzar the king of Babylon, when—because of the Devil—she was taken from natural law and the worship of one God to the confusion of idolatry. Yet God’s righteousness never abandoned her, and in fact called her back to the path of truth by means of his preachers, who looked after her with great care and brought her up in complete righteousness, justice and truth. For her, Hegai the eunuch—i.e. the chaste order of pastors—prepared the cosmetics of women, that is, healthful doctrine and examples of good works; and he gave her his own share of food, which was actually the knowledge of Scripture and an upright character. He also arranged for her seven beautiful girls as attendants, in that he adopted—for the sake of giving her a very beneficial apprenticeship—more of the faithful who were reborn through the grace of the sevenfold Holy Spirit and likewise took up good works. In other words, she would therefore be found suitable in every way for the couch of the eternal king, adorned as she was with a flourishing faith and the glow from every kind of virtue.
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SUMMARY
Esther 2:5 introduces Mordecai, a pivotal Jewish figure residing in Shushan, the Persian capital. This verse meticulously establishes his ethnic and tribal identity as a Benjamite, tracing his lineage and situating him geographically and genealogically within the vast Persian Empire. It subtly but powerfully sets the stage for his indispensable role in the unfolding narrative, highlighting the strategic presence of God's chosen people within the diaspora and hinting at the unseen, providential hand that will guide the story toward their deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 2:5 is rich in literary devices that effectively introduce a key character and establish the narrative's foundational elements. Introduction is paramount, as the verse formally presents Mordecai, a character whose actions will profoundly influence the plot. His identity as "a certain Jew" immediately establishes the ethnic and religious stakes of the narrative, highlighting the vulnerability and distinctiveness of the Jewish community within a foreign empire. The precise geographical detail of "Shushan the palace" employs Setting to ground the story in a specific, powerful, and politically charged location, emphasizing the proximity of the Jewish exiles to the imperial throne and the source of decrees that will affect their lives. Furthermore, the inclusion of Mordecai's Genealogy ("the son of Jair, the son of Shimei, the son of Kish, a Benjamite") serves as a powerful form of Characterization, providing depth, historical context, and ancestral roots to his identity. This genealogical detail also subtly employs Allusion, specifically to King Saul, whose father was also named Kish and who was a Benjamite (1 Samuel 9:1), hinting at a potential leadership role or a connection to Israel's past kingship, even in a time of exile and apparent powerlessness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:5, in its seemingly straightforward introduction of Mordecai, subtly lays the groundwork for the profound theme of God's unseen providence. Though the divine name is conspicuously absent from the entire book of Esther, God's sovereign hand is unmistakably evident in the strategic positioning of individuals like Mordecai in places of influence, even within a pagan empire hostile to His people. This verse powerfully reminds us that God works through seemingly ordinary people in extraordinary circumstances, often orchestrating events behind the scenes to fulfill His purposes and preserve His covenant people. Mordecai's presence in Shushan is not accidental but divinely appointed, setting the stage for his crucial role in the deliverance of the Jews. It speaks to the unwavering faithfulness of God to His promises, even when His people are in exile, seemingly abandoned, and facing existential threats.
REFLECTION AND APPLICATION
Esther 2:5 invites us to deeply consider the profound significance of our own placement in life. Just as Mordecai, a seemingly ordinary Jew, was strategically located in the very heart of the powerful Persian Empire, we too are sovereignly positioned by God in specific families, communities, workplaces, and nations for His divine purposes. This verse encourages us to recognize that our identity in Christ is not diminished or compromised by our circumstances or geographical location, but rather, it empowers us to be faithful agents of God's kingdom wherever we are. It challenges us to live discerningly and with integrity, understanding that even the seemingly mundane details of our lives can be part of God's grand design for His glory and the good of those around us. We are called to be vigilant, to uphold our spiritual heritage, and to be ready to act with courage and wisdom when God calls, trusting implicitly that He is actively at work, orchestrating events even when His hand is not overtly visible.
Questions for Reflection
FAQ
Why is Mordecai's lineage, specifically being a Benjamite, important?
Answer: Mordecai's lineage as a Benjamite is profoundly significant for several reasons. Historically, the tribe of Benjamin had a unique and often prominent place in Israel's history, forming part of the Southern Kingdom of Judah. This tribe notably produced King Saul, the first king of Israel. The mention of Mordecai's ancestor Kish, who was also King Saul's father (1 Samuel 9:1), serves as a subtle but powerful allusion to Israel's royal past and might foreshadow Mordecai's own eventual leadership role in protecting his people. Theologically, it emphasizes that even in exile, the distinct tribal identities of God's people were maintained, reinforcing their enduring heritage and the continuity of God's covenant promises to Israel, even when they were far from their homeland and under foreign dominion. It speaks to the preservation of identity amidst dispersion.
What does "Shushan the palace" tell us about the setting of the story?
Answer: "Shushan the palace" (Susa) was not merely a city but one of the major capital cities of the vast Persian Empire, particularly favored as a royal residence by King Ahasuerus (commonly identified as Xerxes I). Its mention immediately establishes that the events of the book of Esther unfold at the very epicenter of imperial power. This setting is crucial because it highlights the profound vulnerability of the Jewish people, who are subjects of a powerful foreign king with absolute authority. Simultaneously, it underscores the incredible providence of God, who strategically places His agents—like Mordecai and Esther—in close proximity to the throne. This strategic location allows for the dramatic interplay between imperial decrees and divine intervention that defines the narrative, powerfully demonstrating that God's sovereign plan can unfold and triumph even within the most powerful human systems and against the most formidable human opposition.
CHRIST-CENTERED FULFILLMENT
Esther 2:5, by introducing Mordecai, a Benjamite strategically placed in Shushan, subtly but profoundly foreshadows the greater work and person of Christ. Mordecai, though appearing as an ordinary Jew, is divinely positioned in the heart of the empire, becoming an intercessor and deliverer for his people, operating often behind the scenes. This mirrors Christ, who, though appearing as a humble carpenter from Nazareth, was divinely appointed and strategically positioned in human history as the ultimate deliverer. Just as Mordecai's lineage connects him to Israel's past (the tribe of Benjamin, King Saul), Christ's lineage connects Him to the royal line of David (Matthew 1:1-17) and the very promises of God for salvation. Mordecai's role as one who "sits at the king's gate" (Esther 2:19) and ultimately intercedes for his people, even at great personal risk, points to Christ, who, being God, humbled Himself to become human, dwelling among us (John 1:14). He is our ultimate High Priest and Advocate, who continually intercedes for us before the Father's throne (Hebrews 7:25). Mordecai's hidden influence and eventual triumph over Haman's wicked plot reflect God's sovereign plan of redemption, culminating in Christ's decisive victory over sin, death, and all spiritual powers, securing eternal salvation for all who believe (Colossians 2:15). He is the true King who delivers His people, not from an earthly empire, but from the dominion of darkness.