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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 2:6 serves as a crucial historical anchor for Mordecai, a central figure in the book of Esther, by meticulously detailing his ancestral connection to the Babylonian captivity. It specifies that his family was among the Jewish elite deported from Jerusalem alongside King Jeconiah by Nebuchadnezzar, the formidable king of Babylon. This verse not only profoundly grounds Mordecai's identity within the enduring narrative of Jewish heritage and the traumatic experience of national displacement but also firmly situates the book of Esther within the broader biblical history of God's covenant people in exile, thereby setting the intricate stage for the unfolding of divine providence in seemingly ordinary circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Esther 2:6 is Repetition. The verb "carried away" (or variations of the Hebrew root gâlâh) appears three times within this single verse, creating a powerful emphasis on the trauma, finality, and pervasive nature of the Babylonian exile. This repetition not only reinforces the historical event but also highlights the profound impact it had on the identity and lineage of Mordecai and, by extension, the Jewish people in the diaspora. Another significant device at play is Historical Allusion. By directly naming "Jeconiah king of Judah" and "Nebuchadnezzar the king of Babylon," the text grounds the narrative in well-known and verifiable historical events. This specific historical anchoring lends a sense of authenticity and continuity to the story of Esther, connecting the seemingly secular events of the Persian court to the larger sacred history of Israel, the covenant, and God's ongoing work with His people, even when His name is not explicitly mentioned in the book. This allusion ensures the reader understands the deep historical and theological context of Mordecai's identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:6 is a foundational verse for understanding the theological underpinnings of the book of Esther. By connecting Mordecai's lineage to the Babylonian exile, the text implicitly reminds the reader of God's judgment upon His people for their unfaithfulness, yet also His unwavering commitment to preserve them. Even in their displacement, far from the Promised Land and the Temple, God's providential hand is at work, preparing individuals like Mordecai and Esther for crucial roles in His ongoing plan of salvation. The verse underscores that God's sovereignty extends beyond the borders of Israel, operating even within the courts of pagan kings, ensuring the survival of the covenant line through which the Messiah would ultimately come. It speaks to the enduring nature of God's promises despite human failure and the scattering of His people, illustrating that even in the darkest periods of history, God remains faithful to His redemptive purposes.
REFLECTION AND APPLICATION
Esther 2:6 offers profound insights for contemporary believers, reminding us that our personal histories, even those marked by hardship, displacement, or inherited trauma, are intricately woven into God's larger tapestry of redemption. Just as Mordecai's background as a descendant of exiles shaped his identity and prepared him for a pivotal role in preserving his people, our own past experiences, challenges, and heritage can be instruments in God's sovereign plan. This verse encourages us to recognize God's providential hand at work in our lives, even when circumstances seem ordinary, difficult, or beyond our control. It teaches us the importance of understanding our spiritual lineage as "aliens and strangers" in this world, yet firmly rooted in God's covenant promises and His eternal kingdom. Our identity is not solely defined by our earthly origins, current circumstances, or past struggles, but fundamentally by our belonging to God's people, a people preserved and purposed by Him through all generations. This historical grounding should inspire resilience, faithfulness, and hope, knowing that God can use anyone, anywhere, to accomplish His will for His glory and the good of His people, transforming even the bitter legacies of the past into platforms for His redemptive work.
Questions for Reflection
FAQ
Was Mordecai personally carried away by Nebuchadnezzar?
Answer: No, the verse does not state that Mordecai himself was personally carried away by Nebuchadnezzar. The Hebrew phrasing, "Who had been carried away," refers to the ancestors or the family line of Mordecai. The Babylonian exile of 597 BC, which included King Jeconiah, occurred approximately 100-110 years before the events described in the book of Esther. Therefore, Mordecai would have been born in the diaspora, likely in Susa (Shushan), the Persian capital, as a descendant of those who were exiled. The verse emphasizes his deep connection to that foundational historical event for the Jewish people, highlighting his heritage and the historical context of his people's displacement rather than his personal experience of the initial deportation.
CHRIST-CENTERED FULFILLMENT
Esther 2:6, by grounding Mordecai's identity in the Babylonian exile, subtly points to the ultimate fulfillment of God's redemptive plan in Jesus Christ. The exile represented a period of judgment and separation from the Promised Land, a direct consequence of sin and covenant unfaithfulness. Yet, even in this profound displacement, God faithfully preserved a remnant, demonstrating His unwavering commitment to His covenant and His people, ensuring the continuation of the lineage through which the Messiah would come. This preservation of the Jewish line foreshadows Christ's mission. Jesus, the true King, was "carried away" not by an earthly oppressor but from the infinite glory of heaven to the humility of earth, willingly emptying himself to dwell among us (John 1:14). He came to deliver His people from a far greater captivity—the spiritual bondage of sin and death (Colossians 1:13). Just as Mordecai, an exile's descendant, became an instrument of salvation for his people, so Christ, though appearing in humble form, is God's ultimate provision for salvation, freeing those who were "carried away" by sin to be adopted into His eternal kingdom. His followers are now "strangers and pilgrims" (Hebrews 11:13) in this world, looking forward to their true heavenly home, a "city that has foundations, whose architect and builder is God" (Hebrews 11:10), ultimately delivered from all forms of exile into the glorious and eternal presence of God through His atoning work.