After King Xerxes' anger subsided over Vashti's dismissal, he regretted his decision and sought a new queen, leading to a search for beautiful virgins across the empire to replace her. Esther was eventually chosen after a lengthy selection process, showcasing the extreme lengths taken to please the king in a morally questionable environment. This narrative highlights both the power dynamics of the Persian court and the providential role of God in Esther's rise to queenship.

1. ESTHER 2 COMME TARY
EDITED BY GLE PEASE
Esther Made Queen
1 Later when King Xerxes’ fury had subsided, he
remembered Vashti and what she had done and
what he had decreed about her.
BAR ES, "These events must belong to the time between the great assembly held at
Susa in Xerxes’ third year (483 B.C.), and the departure of the monarch on his
expedition against Greece in his fifth year, 481 B.C.
GILL, "After these things, when the wrath of King Ahasuerus was
appeased,.... Which went off with his wine, and so was quickly after, a few days at
most, unless this can be understood as after the expedition of Xerxes into Greece, from
whence he returned to Shushan, in the seventh year of his reign; and if he is the
Ahasuerus here meant, he married Esther that year, Est_2:16 and it seems certain, that
after his expedition he gave himself up to his amours, and in his way to Sardis he fell in
love with his brother's wife, and then with his daughter (b):
he remembered Vashti; her beauty, and was grieved, as Jarchi observes, that she was
removed from him; and so Josephus says (c), that he passionately loved her, and could
not bear parting with her, and therefore was grieved that he had brought himself into
such difficulties: the Targumists carry it further, and say that he was wroth with those
that advised him to it, and ordered them to be put to death, and that they were:
and what she had done; that it was a trivial thing, and not deserving of such a
sentence as he had passed upon her; that it was not done from contempt of him, but
from modesty, and a strict regard to the laws of the Persians:
and what was decreed against her; that she should come no more before him, but
be divorced from him; the thought of which gave him great pain and uneasiness.
HE RY, "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, 1Sa_2:4-8. Vashti being

2. 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,
JAMISO , "Est_2:1-20. Esther chosen to be queen.
After these things, when the wrath of king Ahasuerus was appeased — On
recovering from the violent excitement of his revelry and rage, the king was pierced with
poignant regret for the unmerited treatment he had given to his beautiful and dignified
queen. But, according to the law, which made the word of a Persian king irrevocable, she
could not be restored. His counsellors, for their own sake, were solicitous to remove his

3. disquietude, and hastened to recommend the adoption of all suitable means for
gratifying their royal master with another consort of equal or superior attractions to
those of his divorced queen. In the despotic countries of the East the custom obtains that
when an order is sent to a family for a young damsel to repair to the royal palace, the
parents, however unwilling, dare not refuse the honor for their daughter; and although
they know that when she is once in the royal harem, they will never see her again, they
are obliged to yield a silent and passive compliance. On the occasion referred to, a
general search was commanded to be made for the greatest beauties throughout the
empire, in the hope that, from their ranks, the disconsolate monarch might select one
for the honor of succeeding to the royal honors of Vashti. The damsels, on arrival at the
palace, were placed under the custody of “Hege, the king’s chamberlain, keeper of the
women,” that is, the chief eunuch, usually a repulsive old man, on whom the court ladies
are very dependent, and whose favor they are always desirous to secure.
K&D 1-4, "When, after these things, the wrath of King Ahashverosh was laid ( ְ‫ּך‬‫שׁ‬,
from ְ‫ך‬ ַ‫כ‬ ָ‫,שׁ‬ to be sunk, spoken of wrath to be laid), he remembered Vashti and what she
had done, and what was decreed against her (‫ר‬ַ‫ז‬ָ, to determine, to decree irrevocably;
comp. ‫ה‬ ָ‫ר‬ֵ‫ז‬ְ, Dan_4:14); a desire for reunion with her evidently making itself felt,
accompanied perhaps by the thought that she might have been too harshly treated. To
prevent, then, a return of affection for his rejected wife ensuing, - a circumstance which
might greatly endanger all who had concurred in effecting her repudiation, - the servants
of the king, i.e., the court officials who were about him, said: “Let there be young
maidens, virgins fair to look on, sought for the king.” ‫ּות‬‫ל‬‫תוּ‬ ְ , virgins, is added to ‫ּות‬‫ר‬ ָ‫ע‬ְ‫,נ‬ the
latter word signifying merely young women of marriageable age. Est_2:3. “And let the
king appoint (‫ד‬ ֵ‫ק‬ ְ‫פ‬ַ‫י‬ְ‫ו‬ is the continuation of ‫שׁוּ‬ ְ ַ‫ב‬ְ‫)י‬ officers in all the provinces of his
kingdom, that they may gather together every virgin who is fair to look on to the citadel
of Susa, to the house of the women, unto the hand of Hega the king's eunuch, the keeper
of the women, and let them appoint their things for purification; and let the maiden
which pleaseth the king be queen instead of Vashti.” To the hand of Hega, i.e., to his care
and superintendence, under which, as appears from Est_2:12, every maiden received
into the house of the women had to pass a year before she was brought before the king.
Hega (called Hegai, Est_2:8 and Est_2:15) was an eunuch, the keeper of the women, i.e.,
superintendent of the royal harem. ‫ּון‬‫ת‬ָ‫נ‬ְ‫ו‬ is the infin. abs., used instead of the verb. fin. to
give prominence to the matter: let them appoint. ‫ום‬ ִ‫ק‬ ֻ‫ר‬ ְ‫מ‬ ַ , from ‫ק‬ ַ‫ר‬ ָ‫,מ‬ to rub, to polish,
signifies purification and adornment with all kind of precious ointments; comp. Est_
2:12. This speech pleased the king, and he acted accordingly.
BE SO , "Esther 2:1. He remembered Vashti — With grief and shame, that in his
wine and rage he had so severely punished, and so irrevocably rejected, so beautiful
and desirable a person, and that for so small a provocation, to which she was easily
led by the modesty of her sex and by the laws and customs of Persia.
COFFMA , "Verse 1
ESTHER BECOMES QUEE I STEAD OF VASHTI

4. This chapter takes us into the seraglio of Xerxes, an ancient Persian ruler, most
certainly one of the vilest cesspools of immorality, selfishness, greed, hatred,
wickedness, lust and shame that existed in the ancient pagan world.
In order to protect and preserve the chosen people, God worked His will in the lives
of the evil men who controlled and directed the affairs related in this chapter. It is
somewhat distressing to this writer that there is almost no word of condemnation in
the commentaries we have consulted regarding this festering Satanic ulcer on the
body of the human race, called Shushan the palace. Yes, we know that Solomon did
it also, but it was still sinful, a rebellion against God that cried to high heaven for
vengeance.
Esther 2:16 tells us that Esther became queen in Xerxes' seventh year; and, as the
great feast mentioned in the previous chapter was in his third year (Esther 1:3), we
must understand a time lapse of some four years in between Esther 1 and Esther 2.
During this period, Xerxes fought the Grecian war.
Although the military expedition against Greece was principally concluded in the
years 481-479 B.C.,[1] the greater portion of the entire four-year gap between the
punishment of Vashti and the coronation of Esther were consumed by Xerxes'
preparations for the campaign, and by his efforts to cover some of his losses
afterward.
That Grecian campaign was an unqualified disaster for Xerxes: (1) At
Thermopylae, a handful of Spartans under Leonidas checked and delayed his
mighty army; and (2) later that same year Xerxes' navy of 1,400 ships was unable to
overcome 380 ships of the Greeks in the Battle of Salamis. (3) In 479 B.C., at
Plataea, "The bulk of the Persian army was destroyed. Meanwhile, the Greek fleet
commanded by the king of Sparta drove the Persian fleet to the Asian mainland at
Mycale. Leotychidas, the Spartan king, landed his sailors and marines farther up
the coast, destroyed the Persian fleet and inflicted heavy casualties on a supporting
army. The Ionians and the Aeolians at once rose in revolt, thus ending the Persian
invasion of Greece in the final disaster for Persia."[2]
After Xerxes' return to Shushan, Herodotus tells us that he consoled himself over
his shameful defeats by sensual indulgences with his harem.
THE SEARCH FOR A REPLACEME T FOR VASHTI
"After these things, when the wrath of king Ahashuerus was pacified, he
remembered Vashti, and what she had done, and what was decreed against her.
Then said the king's servants that ministered unto him, Let there be fair young
virgins sought for the king: and let the king appoint officers in all the provinces of
his kingdom, that they may gather together all the fair young virgins unto Shushan
the palace, unto the house of the women, unto the custody of Hegai the king's
chamberlain, keeper of the women; and let their things for purification be given

5. them; and let the maiden that pleases the king be queen instead of Vashti."
"After these things ... he remembered Vashti." This means after the Grecian
campaign, and after Xerxes had begun to seek a more normal pattern of living.
Anderson viewed the last clause here as, "A subtle suggestion that the king desired
to reinstate Vashti, but he had signed an irrevocable decree against her."[3] This is
probably true, because his son, and heir, Artaxerxes I, born during the Grecian
campaign, or just prior to it, was now, no doubt a charming child of three or four
years of age. The king found himself a victim of his own drunken and extravagant
decree against Vashti; but there was nothing he could do about it.
Of course, he might have tried to reinstate Vashti, but the king's advisors, in such a
development, might easily have fallen under the severe wrath and punishment
inflicted upon them by a restored Vashti; therefore, they proposed this shameful
rape of all the pretty girls in Persia as a prerequisite for the choice of Vashti's
successor. Evil beast that he was, Xerxes liked the idea, "and the king did so"!
"And the king did so" (Esther 2:4). This means that they searched throughout the
vast domain of the Persian empire, and brought "all the fair young virgins to
Shushan" (Esther 2:3). "What unspeakable horror this must have caused among all
the beautiful young women of Persia! They were forcibly taken from their homes,
turned over to a eunuch in the house of the women, and secluded for life among the
wretched company of the king's concubines."[4] The king would gratify his lust
upon these girls, one each night, as they came to his bed. And then what happened?
They were returned to the harem, henceforth and forever mere chattels, his
property, having no more rights than one of the king's dogs.
Anderson wrote that, "Here the author ignored the Persian custom that stipulated
that the king could marry only a Persian,"[5] insinuating that this account is
founded, not on fact, but upon legend and folklore, but such opinions are in error,
reflecting only anti-Biblical bias. Yes, Herodotus states that there was such a
custom, but it was not the sacred author of Esther who ignored it - it was the wicked
Xerxes and his evil advisers. Xerxes' own father had married a foreigner; and any
notion that Xerxes would have honored such a custom is ridiculous.
Before leaving this paragraph, it should be noted that the young women thus
conscripted as subjects of the king's lust had no choice whatever in the matter. They
were ordered into the king's harem, from which they would never be able to escape.
TRAPP, "Esther 2:1 After these things, when the wrath of king Ahasuerus was
appeased, he remembered Vashti, and what she had done, and what was decreed
against her.
Ver. 1. After these things] After the wine was out, the fuel of his anger spent, and
the lust thereof satisfied.

6. When the wrath of king Ahasuerus was appeased] There is nothing that a man is
more ready to keep than his wrath; therefore the Hebrews put servare for servare
iram, to keep for to keep his anger, as Jeremiah 3:5, Psalms 103:9, Leviticus 19:18.
Ahasuerus, by invading Greece, had so incensed them, that their wrath αειµνηστος,
unappeasable, for they thenceforth hated all barbarians for the Persians’ sake, and
forbade them their sacrifices, as they used to do murderers. But Ahasuerus’s wrath
against Vashti was after a time assuaged.
He remembered Vashti] ot without some remorse, but without all true repentance.
He forsook not his rash anger as a sin, but regretted it for a time, and laid it asleep,
to be raked up again upon as slight an occasion. In graceless persons vitia raduntur,
non eradicantur; absconduntur saepius, non exscinduntur; vices may be barbed or
benumbed, not mastered and mortified. A merchant may part with his goods, and
yet not hate them. A man may part with his sins for self-respects, and yet retain his
affection to them; as Phaltiel did to Michal, when he went weeping after her afar off.
He may remember his Vashti, his bosom sins from which he seemeth divorced, and
by such a sinful remembering of them, recommit them. See Ezekiel 23:21 compared
with Esther 2:8.
And what was decreed against her] But whose fault was that? Wine and anger are
the worst of all counsellors, say the ancients? and Ahasuerus found it so; as did also
Alexander the Great, and many others, but all too late. Hence they came in
afterwards with their on putaram, Had I known; which Scipio said should never
be heard out of a great man’s mouth (Plutarch). Augustus also was wont to say, that
nothing doth so ill become a commander as hastiness and rashness (Sueton.). Cicero
taxeth him for a fool, qui eundem laedit et laudat, who first wrongeth a man, and
then commendeth him.
ELLICOTT, "(1) After these things.—We have seen that the great feast at Susa was
in the year 483 B.C. , and that in the spring of 481 B.C. Xerxes set out for Greece. At
some unspecified time, then, between these limits the proposal now started is to be
placed. The marriage of Esther, however (Esther 2:16), did not come about till after
the return from Greece, the king’s long absence explaining the otherwise curious
delay, and moreover, even in this interval, he was entangled in more than one illicit
connection.
CO STABLE, "1. The plan to replace Vashti2:1-4
" early four years have passed since Vashti was deposed. During that time,
Ahasuerus directed his ill-fated Greek campaign and came home in humiliation
instead of honor." [ ote: Ibid, p711.]
Ahasuerus had second thoughts about having deposed Vashti ( Esther 2:1), but he
concluded that the action he had taken against her needed to stand. The attendants"

7. plan doubtless appealed to the king"s ego ( Esther 2:2-4). The writer called these
men "attendants" rather than "princes" ( Esther 1:14). They were evidently not the
same individuals who had recommended Vashti"s dismissal.
LA GE, "Esther 2:1-4. Plan for procuring a new Queen.— The history which
informs us how Ahasuerus caused virgins to be brought together from all the parts
of his kingdom; how in consequence he loved Esther in the place of Vashti, begins
properly here, at the point when the anger of the king against Vashti had allayed,
and when he thought of what she had done, and what was determined respecting
her. In view of Esther 2:16 we would be led to assume, since Esther was brought to
the king’s palace in the seventh year, and the tenth month of the year, that now we
stand in the fifth or even the sixth year of the reign of Ahasuerus. Hence there
would be between Esther 1 (comp. Esther 2:3) and chap2 a period of nearly three
years. We may assume that it did not take longer than a half year to execute the
order here given; and the preparation of the virgins described in Esther 2:12 did not
continue more than a year. Meanwhile Ahasuerus was employed in Greece during
the sixth year of his reign, but he returned in the seventh. In all probability we are
still in the time of the Grecian war. We may also very naturally conclude that under
the circumstances many years were not suffered to pass before it was thought to find
a substitute for Vashti. This resolution was formed soon after the rejection of
Vashti, but its execution may have been delayed because of the newly undertaken
Grecian war. The literal meaning of Esther 2:1 seems to be that Ahasuerus rued in
his sober moments what had passed, that hence the fear might have arisen lest he
would now direct his anger from Vashti and let it fall upon his counsellors.
‫ְך‬ֹ ‫שׁ‬ from ‫,שׁכְך‬ to let down, to lie down, is here and in Esther 7:10, spoken of the
swellings of anger, in Genesis 8:1, of movements of water, and is related to ‫ַח‬‫ח‬ָ‫,שׁ‬ to
be low or become low.‫ַר‬‫ז‬ָ‫גּ‬ is to decide, to conclude firmly, irrevocably, comp. ‫ה‬ ָ‫ָר‬‫ז‬ְ‫גּ‬,
Daniel 4:14.
PULPIT, "THE QUEST FOR MAIDE S, A D THE CHOICE OF ESTHER TO
BE QUEE I VASHTI'S PLACE (Esther 2:1-18). Vashti having ceased to be
queen, Ahasuerus appears to have been in no haste to assign her dignity to any one
else. Probably there was no one among his other (secondary) wives of whom he was
specially fond, or who seemed to him pre-eminent above the rest. And he may even
have begun to relent in Vashti's favour (as seems to be somewhat obscurely
intimated in Esther 2:1), and to wish to take her back. Under these circumstances
the officers of his court would become alarmed. Vashti's disgrace had been their
doing, and her return to power would be likely to be followed by their own
dismissal, or even by their execution. They therefore came to Ahasuerus with a fresh
piece of advice: "Let there be fair young virgins sought for the king; let officers be
appointed in every province to select fitting damsels, and send them up to the court,
for the king to choose a wife from among them." So sensual a monarch as Xerxes
(Herod; 9:108) would be strongly tempted by such a proposal (Esther 2:2, Esther
2:3). Ahasnerus embraced it at once (Esther 2:4), and orders were given
accordingly. The quest began, and among other maidens selected by the officials as
worthy of the royal consideration, there happened to be a young Jewess, named

8. Hadassah, the cousin and adopted daughter of a Jew called Mordecai, a eunuch
attached to the court, who had a house in Susa. Hadassah was beautiful both in
form and face (verse 7), and having been selected by those whose business it was to
make the choice, was conducted to the palace, and placed under the care of Hegai,
the eunuch who had the charge of the virgins on their arrival (verse 8). Hadassah,
who on becoming an inmate of the palace received the Persian name of Esther (=
Stella), attracted at once the special regard of Hegai, who granted her various
favours (verse 9), and after she had been "purified" for a year (verse 12), sent her in
her turn to appear before the king (verse 16). The result was such as Hegai had
perhaps anticipated. Ahasuerus, preferring her to all his wives and to all the other
virgins, instantly made her his queen, placed the crown royal upon her head, and
celebrated the joyful occasion by a grand feast, and a general remission of taxation
for a specified period (verses 17, 18). Thus the humble Jewish maiden, the orphan
dependent for her living on a cousin's charity, became the first woman in all Persia-
the wife of the greatest of living monarchs—the queen of an empire which
comprised more than half of the known world.
Esther 2:1
After these things. Probably not very long after. Between the great assembly held in
Susa in Xerxes' third year, b.c. 483, and his departure for Greece, b.c. 481, was a
period of about two years, or a little more. The application of the officers must have
been made to him, and the directions to seek for virgins given, during this space.
Ahasuerus … remembered Vashti. With favour probably, or at any rate with regret
and relenting. His anger was appeased, and balancing what she had done in one
scale, and in the other what had been decreed against her, he may have begun to
question whether her punishment had not been too severe.
BI 1, "After these things, when the wrath of king Ahasuerus was appeased, he
remembered Vashti.
Acting under the impulse of rage
The king had given full sway to his passion and wounded pride, and treated his wife with
great severity. In his moments of cool reflection he probably repented of the harshness
of his proceedings towards her. Excitement is a bad guide in human affairs. He who acts
under the impulse of rage is sure to be driven astray, even as a vessel in a storm is driven
to situations of embarrassment and peril. Man in wrath speaks freely and eloquently, but
never wisely, and he works with decision and energy, but who is benefited by his
operations? He doeth much, but uniformly to a bad purpose. (J. Hughes.)
Avenging memories
O, memory! thou art a bitter avenger. (T. McEwan.)
Bitter memories
Ah! these bitter memories of earth will be ingredients in the future cup of the penal

9. suffering of the lost. (T. McEwan.)
Too late
Repentance may come too late. Ahasuerus could not retrace his steps. (A. B. Davidson,
D. D.)
Vain remembering
I. The regret of the king for his rash and unwarrantable act. He was sensible that he had
committed injury and that he had not only wronged Vashti, but also made himself a
sufferer.
1. He could not devise a remedy. There are wishes that even the most powerful
despots cannot get gratified, and limits to their will that even they cannot pass over.
2. The law of the Medes and Persians must stand.
II. The expedient which his counsellors suggested to free him from his difficulty.
Learn—
1. When men suffer themselves to be carried away by the impulse of any violent
passions, they may commit acts which cannot afterwards be remedied, and which
they themselves may have especially to lament.
2. It forms no excuse for sin committed, that the transgressor had reduced himself to
a condition in which he ceased to retain his full consciousness of the distinction
between right and wrong. Take an illustration from the history of Saul. He failed to
improve his privileges; the Spirit of the Lord departed and the evil spirit took
possession of him—slew prophets, etc. He was held responsible because he had laid
his heart open for the reception of the evil spirit.
3. Repentance may come too late. (A. B. Davidson, D. D.)
2 Then the king’s personal attendants proposed,
“Let a search be made for beautiful young virgins
for the king.
CLARKE, "Let there be fair young virgins sought for the king - This was the

10. usual way in which the harem or seraglio was furnished: the finest women in the land,
whether of high or low birth, were sought out, and brought to the harem. They all
became the king’s concubines: but one was raised, as chief wife or sultana, to the throne;
and her issue was specially entitled to inherit.
GILL, "Then said the king's servants that ministered unto him,.... Fearing
that, if Vashti should be restored, vengeance would be taken on them; or however to
remove the grief and melancholy of the king, they gave the following advice:
let there be fair young virgins sought for the king; that he might enjoy them, and
choose one of them, the most agreeable to him, and put her in the room of Vashti.
BE SO , "Verse 2-3
Esther 2:2-3. Then said the king’s servants — Who, for their own interests, were
obliged to quiet the king’s mind, and procure him another amiable consort. To the
house of the women — Or rather, of the virgins; for the house of those who were
wives or concubines was different from this, and under another governor. Keeper of
the women — Of all the women, both virgins and concubines: only the virgins he
himself took care of, as requiring more care and caution, and the concubines he
committed to Shaashgaz, (Esther 2:14,) his deputy. Things for purification — That
is, to cleanse them from all impurities, to perfume, and adorn, and every way
prepare them for the king: for the legal purification of the Jews he never regarded.
TRAPP, "Esther 2:2 Then said the king’s servants that ministered unto him, Let
there be fair young virgins sought for the king:
Ver. 2. Then said the king’s servants] His friends, saith Josephus, to whom he had
opened his mind; the young courtiers, say others (green wood is ever shrinking and
warping), but most probably those seven chief counsellors, Esther 1:14, who had
persuaded him to cast off Vashti, and now feared, lest if not some way diverted, he
should fall as foul upon them as his predecessor Darius did upon those claw backs,
Daniel 6:24 or as the Athenians did upon Timagoras, Demagores, and Euagoras,
whom they condemned to die, for flattering Darius Hystaspes, the father of this
Ahasuerus.
Let there be fair young virgins sought for the king] They knew him to be a
sensualist and effeminate; they therefore agree to feed his humour, to drown him
again in pleasure, so to drive away his melancholy. Such miserable comforters are
carnal physicians; so wretched is our nature, to endure no other medicine; so justly
doth God fit the physician to the patient, the helve to the hatchet; so do the wicked
help each other forward to their deserved destruction. Ahasuerus’s courtiers and
counsellors become brokers to his lusts; neither is this anything unusual with such.
Lenocinantur, produnt, blasphemant, peierant, toxica miscent, &c., saith an
expositor here. What is it that such parasites and sycophants will not do to
ingratiate with great ones? It was not therefore without good cause, that the

11. primitive Christians prayed hard for the emperor, as Tertullian testifieth, that God
would send him Senatum fidelem, a faithful council, and free him from flatterers.
LA GE, "Esther 2:2. The youths[F 4] that served before the king sought to avert
the danger that threatened. Those here mentioned are his attendants (comp.
ehemiah 4:10), who were employed about his person (comp. Esther 6:3; Esther
6:5). They advised that maidens, virgins, be brought to the king, and that these
should be beautiful to look upon. ‫ְשׁוּ‬‫ק‬ַ‫ב‬ְ‫י‬, the 3 d pers. plur, represents, as is usual in
the Aram, the impersonal “one,” as a passive expression. ‫ָרוֹת‬‫ע‬ְ‫נ‬, marriageable
persons, is in itself too indefinite to be other than an appendage to ‫ְתוּלוֹת‬‫בּ‬.[F 5]
BI 2-17, "And let the king appoint officers
The weak and lowly
Poor, helpless, feeble, may be the earthward aspect of true religion.
Beggars shall be taken from the dunghill, to set them among princes. God will be
indebted to no outward help or influence. We see how God is pleased to overrule the
very sins and passions of guilty men for the accomplishment of His own designs. The
banishment of Vashti has left Ahasuerus solitary and self-reproaching. Some scheme
must be adopted by those who counselled her overthrow, to supply her place. “Let the
king appoint officers in all the provinces of his kingdom that they may gather together all
the fair young virgins unto Shushan, the palace. And let the maiden that pleaseth the
king be queen instead of Vashti. And the thing pleased the king, and he did so.” How
perfectly natural was all this arrangement and plan! And yet it was but one part of God’s
Divine arrangement to bring about His own plan, a plan of which they knew nothing.
Thus He leaves men to act out their own purposes and accomplish their own ends, and
yet overrules their whole scheme for the attainment of the results which He has already
determined. This is His providence; this is the wise and perfect government of the Most
High.
1. We see a youthful female, a poor girl. Her very sex betokens weakness and
exposure. But yet woman is called “the weaker vessel,” and is so, as the crystal vase is
a weaker vessel than the oaken cask, more easily overthrown, more surely injured,
more irreparably destroyed, by the power of vicious habit or sinful temptation. To
her, exposure to evil is far the heavier, and far more dangerous. Upon her, sorrows
press with a far more grievous load. To her, misfortunes come with a far more
sharpened power. The wrongs of women have filled every age and every history. But
here, when the illustration of rising, conquering piety is brought before us, the
subject is a woman; and a woman in her weakest and most forlorn position, a lonely
girl. It is enough for us to see and know that God is there, the Father of the fatherless
and the God of the widows in His holy habitation.
2. She is an orphan girl. “She has neither father nor mother.” What a privilege are
parents spared to bless and cheer our maturity I What a joy and cause for
thanksgiving is it to be permitted even to shelter and cheer their age in our own
home! What solitude, separation, want of confidence, fear, distrust, yea, anguish,
often fill up the orphan’s heart! Few can sympathise; and even to those few it is
impossible to pour out the secret sorrows which are the burden and distress within.
But imaginary as the causes may be, the sorrows which they produce are real and
abiding. Yet, when we add poverty to the orphan’s lot, what increased bitterness do
we throw into the cup! An orphan boy may struggle. The very poverty which

12. oppresses him may excite his energies and call out his powers of endurance and of
action. His self-dependence is aroused. But an orphan girl in poverty! what human
case is habitually harder? Everything in her sex, and everything in her condition, is
against her. Her exposure to the wickedness and the arts of the corrupt is the subject
of constant observation and of constant dread.
(1) That God loves the lowly. Let every imagination which exalteth itself against
God be cast down. Be content to allow Him to take you from the dust in all your
sinfulness and unworthiness, and to wash and cleanse and save you by His own
grace and power alone.
(2) Forget not that your honour and happiness will always be promoted by
gaining the mind of God in this relation. This surely is the path of happiness for
us. The world says, “Happy are the rich, the luxurious, the self-indulgent.” God
says, “Happy are the poor in spirit, the meek.” The weak things of the world, if
He choose them, and love them, will confound the things that are mighty. (S. H.
Tyng, D. D.)
Esther the queen
In this chapter we find illustrated—
I. Providence. We must not judge the heathen court of Persia by our standard of
morality. Rather let us see how God overrules all these arrangements for the
accomplishment of His own purposes.
II. Adoption. In ten thousand things the strongest and wisest of us is but a lonely
orphan, needing some strong hand to protect us, the pity of some loving heart for our
comfort. How blest is he who has learned to say, “Our Father.”
III. Recompense. Think of the joy of Mordecai as he sees his adopted daughter thus
uplifted. (Mark Guy Pearse.)
Esther at court
There is, unquestionably, a difficulty connected with this 8th verse.
1. If Mordecai, of his own accord, presented Esther as a candidate for the royal
favour, then he acted in opposition to the law of Moses, which forbade that the
daughters of Israel should be given to the heathen. It would be no apology for his
conduct that he designed by what he did to advance the interests of his nation. What
is forbidden by the law must not be done that good may come of it.
2. Many interpreters suppose that those who were commissioned to select the
virgins for the king’s seraglio executed their office without respect to the feelings of
the parties interested. Esther was taken, therefore, without there being any choice
left, either to her or Mordecai, in the matter.
3. Others that, as the whole was so manifestly’ providential, Mordecai may have
received special intimation from heaven to bring his orphan cousin under the notice
of the king’s officers. There is nothing in the history to warrant this opinion;
therefore we embrace the first supposition as the most probable account of the affair.
4. But whatever may have been the feelings of Mordecai and Esther, we see the

13. special workings of providence in her behalf. She obtained favour of the chief of the
eunuchs above all the other maidens who had been com mitted to his care, so that,
without solicitation on her part, not only was there more than ordinary indulgence
toward her, but she was even treated with a degree of respect that seemed, as it were,
the prelude to yet higher advancement. The commencement of Esther’s life in the
palace gave promise of a prosperous issue. (A. B. Davidson, D. D.)
The beginning of true prosperity
Our study is in the chamber of true religion. There we see a solitary girl, and she an
orphan. She hath “neither father nor mother.” On the doctrine of earthly chances,
everything is against her. But in the scheme of the Divine government, we shall see that
she has an Almighty Friend. Her beginning is small indeed, and disastrous enough; her
latter end shall greatly increase. But there are other discouraging circumstances also,
which seem completely to forbid the latter end of advancement which is promised.
1. She is a stranger. We find her in a land not her own, though perhaps she was born
upon its soil—among a people with whom she has no affinity and no bond of
affection. A girl, an orphan, and a stranger. To wander among multitudes with whom
we have no connection and no sympathy is often a depression to the brightest spirits.
But this poor girl is not a stranger in voluntary journeying—she is a captive. She is a
servant of the true God in a land of dark idolatry; a pure, praying girl amidst a people
whose licentious profligacy made the most wasting crimes to be no dishonour. But if
piety can be made triumphant under circumstances so completely opposed to it, and
a child of God can glorify her Father’s name, and keep His commandments amidst
temptations and difficulties so numerous and pressing, how great will be the
responsibility of those who are exposed to no such contests!
2. This orphan stranger, this lonely girl, is also beautiful in person. “The maid was
fair and beautiful.” This is a gift which all naturally, perhaps not unreasonably, prize.
It is God who hath given to the youthful form and face their attractions and their
loveliness. One of the marks of His benevolence is here seen. His goodness shines in
all these aspects of His power. He has made everything beautiful in its time. Yet the
beauty of our daughters is but too frequently a snare. Sin in the heart perverts and
corrupts it. It is welcomed as a merchandise for gain. It is nourished as the food for
vanity. It is perverted to awaken an earthly taste, and to encourage a carnal mind. It
brings an attending exposure to peculiar temptations. Her parents delighted over her
childish promise, and called her Hadassah, their myrtle, their joy. They looked
forward to great parental delight in her coming bloom, when as a fragrant myrtle
they should see her blossoming at their side. But this, alas, they were not to see. She
was to bloom for the gaze of other eyes, but not for theirs. Could I lead you off from
this outward beauty to think of the fair beauty of the Lord—how much more precious
and desirable is that pure and obedient mind which we find united with Hadassah’s
loveliness of person! Outward beauty we cannot all have, But this higher and more
enduring beauty of the Spirit you may all possess.
3. The sole earthly protector of this beautiful orphan was poor and unable to defend
her. “In Shushan, the palace, there was a certain Jew whose name was Mordecai.
And he brought up Hadassah,” etc. When her father and her mother were obliged to
forsake her, the Lord took her up, by providing her a faithful friend in her father’s
nephew. He took her for his own daughter. But she was really one of God’s hidden
ones, chosen in His love, to be protected and loved by Him. Never forget this highest

14. security of His protection and His presence. There you are secure for ever. No one
can be poor who is rich in faith toward God. No one can be deserted who has the
Divine friendship and fellowship.
4. This lonely orphan girl was grateful and obedient: “Esther did the commandment
of Mordecai like as when she was brought up with him.” Happy indeed is such a
manifestation of grace as this! You may build with confidence any hope of usefulness
and any desired attainment of human excellence upon a character so true. A spirit
thus pure, subdued, affectionate and sincere, what may it not do that is lovely,
honest, and of good report? It spreads happiness for others around its path. It
converts the cares and trials of life into pleasures and delights. It crowns the whole
personal walk with loveliness and attractions. But Esther’s gratitude to her earthly
benefactor was founded on her still deeper gratitude to God. This poor and lonely,
but faithful and beautiful girl, God means to raise up to be an eminent blessing and
restorer to His people. Her latter end is to be in great prosperity. This is our great
lesson now. We are witnessing the purpose and the work of God. He is exalting a
child of His own, and showing what He can do with His own, and by His own power.
No condition is beneath His notice. No child of grace is below His care. None who
love Him can be forsaken or destroyed. We see here a low beginning; none could be
more so; but it is a very lovely one. And as we study the course through which God is
pleased to lead this child of grace, we shall see Him to be justified in His whole
course, and to come forth completely victorious in the work which He hath
undertaken. How great is the advantage of having God upon your side, and of being
under His special protection and care! (S. H. Tyng, D. D.)
The mysterious beginning
This is a most important truth for us to study. Man proposes, but God disposes. The eyes
of the Lord are in every place. The government of the world is on His shoulder.
1. We may consider the object of this exaltation. This poor Jewish orphan is to be
made the Queen of Persia. The change of position is as wide and wonderful as earth
can illustrate. Why did God thus select and elevate her? He designed to give to all His
people a great illustration of His power and goodness. He would have them see, He
would have all to see, how certain and adequate is His protection to those who love
and trust Him. But He had further designs in this work. He not only intended to
show His goodness to Esther in protecting and rewarding a child whom He loved, He
also purposed to make her an eminent blessing to others. She was to be a restorer to
her people, a great blessing to her own captive nation. No one is exalted in this world
for himself alone. Whatever gifts, or gains, or influence we have, they are for the
benefit of others. No man liveth for himself. But how clearly and with what peculiar
power does God teach us this truth in the whole plan of Divine redemption. Why has
the Lord Jesus lived and died? And why is He still living as a mediator at the right
hand of God? “For us,” is the only answer to the question. He is exalted on high that
He may bestow gifts upon men. This important truth God equally teaches us in our
own enjoyment of the blessings which redemption brings to us. He enriches us with
all our gifts that we may be made the instruments of enriching others. We should
look around and ask, “Whom can I bless? Whom can I serve? To whom can I give
even a cup of cold water in my Master’s name?” We can never tell how wide may be
the appointed influences of such a spirit. We see the end of the Lord, that He is
faithful and very gracious, and we may learn from it to understand and to confide in

15. the loving-kindness of the Lord. When the gracious purpose of God comes out in the
result of His dispensation, we have no longer any doubt or darkness resting upon His
Word.
2. We may consider the circumstances of Esther’s exaltation. They were painful and
repulsive to her in an extreme degree. Such was the subject of violent compulsion.
Such is the true meaning of the term “brought,” literally, “brought by force.” In this
exaltation of the captive orphan, God remarkably overruled and employed the
wicked passions of men. The king consulted only his own corrupt desires. His
officers combined to minister to his wicked tempers and gratifications. No happiness
of others, no peace of violated households, no wretchedness of ruined and discarded
youth, was to be considered as an obstacle in the path. The king’s commandment and
decree must be obeyed. This does not lessen the wickedness of men. However God
may restrain and employ them, their purpose is only to sin. And whatsoever results
God may bring out of their wickedness, they must bear the guilt of their sin in the
same condemnation. God’s mercy may compel them to bless His people, and to
glorify Himself, while His justice punishes their transgression, and overthrows their
own plans of personal gain and glory. Henry VIII. was a monster of crime. His
motives appeared to be his own wicked passions alone. He murdered and he married
at his pleasure. Yet God overruled the whole result for the establishment of His
truth. This glorious Reformation has been often reproached for Henry’s crimes. It
would be just as reasonable to reproach the deliverance of the Israelites and their
subsequent prosperity with the crimes of Pharaoh. God can make even our own
pardoned sins and follies to become a blessing to us, and to bring honour to Him. (S.
H. Tyng, D. D.)
The important friendship-
What principle of Divine providence can be more important than this? To have the
friendship of God is to have all that men can ask. If He is on our side, it is of little
consequence who may be against us. But He is always on the side of those whose ways
please Him. Esther’s history shows us this. In all its aspects her exaltation was most
remarkable.
1. Mark the simple cause of this exaltation. It was the Divine tribute to her character.
Because her ways pleased the Lord, He made her enemies to be at peace with her. Do
you ask for success, for happiness, for final triumph? Do you desire a result of
blessedness for this life and for the life to come? Embrace the hope which the gospel
gives. Go to the fountain which the gospel opens. Enter into the Saviour’s ranks and
belong to Him. He will carry you safely through every trial and every contest.
2. Mark the way in which this exaltation was accomplished. God gave her favour in
the sight of others. An unseen influence and power preceded her in the path through
which she was led and prepared her way before her. And now we see the beginning of
the turning tide. “When a man’s ways please the Lord, He maketh even his enemies
to be at peace with him.” The maiden pleased Hegai, the keeper of the women, and
she obtained kindness of him. Everything now is to be in her favour. “The best place
in the house of the women” is assigned to her. “Seven maidens meet to be given to
her out of the king’s house” are appointed her attendants. So easily can your gracious
heavenly Father change and order the minds of others concerning you. He can make
all your enemies at peace with you. Thus He prepared Pharaoh’s daughter to be the
defender and the royal nurse for the infant Moses. Thus also He dealt with Daniel

16. and his companions. He gives a pleasant and attractive aspect to religious character,
adorns it by His Spirit with traits of meekness and spiritual beauty, makes its
influence agreeable and pleasant to those who become connected with it, and in this
way makes His servants acceptable to others and a real blessing to many. This
system of His gracious government lays out the line of personal duty for you. It is
your duty to be a blessing to all persons and at all times.
3. Mark the state of mind which true piety will display under the most trying
circumstances. This was beautifully exhibited in Esther as she passed through the
trying ordeal which was to lead to her exaltation. Esther showed great self-respect.
What is so dignified and refining as true piety? It habitually clothes the character
with grace and purity, and the manners with delicacy and elegance. We see the
poorest daughters of earth exalted by the transforming power of true religion to a
hold on the reverence of all, and often to the admiration and delight of many. True
piety is patient, quiet and unassuming. Esther showed a quiet submission to the will
of God. She asked for nothing. She desired nothing of all that she saw around her. All
the state and magnificence of her new condition were nothing to her. Her mind could
find repose only in God. How beautiful is such an example! Remember that Divine
promise (Isa_26:3): “Thou wilt keep him in perfect peace, whose mind is stayed on
Thee, because he trusteth in Thee. Trust ye in the Lord for ever, for in the Lord
Jehovah is everlasting strength.” Esther showed entire indifference to worldly
display. But “when the turn of Esther was come to go in unto the king, she required
nothing but what Hegai, the king’s chamberlain, appointed.” She was contented to
leave her whole influence and prospects in her Father’s hands, and therefore “she
required nothing.” This was true modesty, as well as a simple and pious trust in God.
Her mind and thoughts were directed to Him, not to herself. What an example was
this to youth in the midst of the snares and artificial glare of the world! True
adorning is “not the outward adorning of plaiting the hair, and of wearing of gold, or
of putting on apparel, but it is in the hidden man of the heart, in that which is not
corruptible, even the ornament of a meek and quiet spirit, which is in the sight of
God of great price.” What attractive beauty there is in a heavenly temper, a lowly
spiritual mind! This is a jewel of the Lord’s preparation and appointment, and
eminently becomes and adorns the children of God. Esther showed a simple and
entire trust in God. In the bitterness of her heart’s sorrow she had no other
protector. (S. H. Tyng, D. D.)
The myrtle that became a star
I. Hadassah, the orphan. Mordecai took the little tree, growing without shelter from the
storm, and planted it by his own hearth.
II. Look next at Hadassah, the captive.
III. Then at Hadassah, the beautiful maiden. Nobody should despise beauty of face; but
bad character spoils beauty, whilst beauty of soul may supply the lack of physical beauty.
IV. Last of all, at Esther, the queen.
V. Let us conclude with a twofold wish.
1. May you grow like a myrtle, and resemble it in two qualities: in that it is an
evergreen, and always fragrant. Be thou lovely in the dark days as well as the bright;
and do thou always cheer thy dwelling with the fragrance of godliness.

17. 2. May you glow like a star, which God has clothed with light and placed so high in
the heavens. Do thou walk in light—Christ’s light—the light of truth, and love, and
holiness; and, finally, shine as a star in heaven, your home for evermore. (J. Edmons,
D. D.)
Beauty
Esther, in addition to her outward comeliness, was modest, engaging, contented, and
possessed all those amiable qualities which adorn the individual, while they make him
useful to society. Beauty is one of the gifts of nature; but if it consist only in symmetry of
form and fineness of colouring, it is no more than a beautiful statue; it can only gratify
the eye. That which reflects as a mirror the good qualities of the mind can alone form an
object of rational attraction. (T. McCrie.)
Esther 2:5-20
Whose name was Mordecai.
Mordecai
Providence opens avenues through which merit may attain elevation.
I. Mordecai was kind to his orphan cousin. He brought her up, adopting her as his own
daughter. He was intensely solicitous for her welfare. He was her counsellor, guardian,
friend. He seems to have possessed respect for womanhood—what Charles Lamb in one
of his Essays of Ella designates, “reverence for the sex.” Are we not justified in affirming
that this is indicative of nobility? Love of woman, as woman, produces beneficent
results, which few can afford to dispense with. It aids in developing perfection of
character.
II. He possessed good judgment. He advised Esther not to reveal her kindred. He did
not enjoin her to deny her nationality, much less to become alienated from her suffering
countrymen; but he exhorted her to maintain silence in reference to her descent. He will
await deliverance from Israel’s God, carefully watching the indications of providence,
and endeavouring, meanwhile, to induce Esther to strengthen her influence with the
king. “The prudent man looketh well to his going.”
III. He was humble. He sat as porter at the royal gate of the palace and was contented.
IV. He was loyal to justice. When two of the chamberlains sought to lay hands on the
king he disclosed the plot to the queen, who, by reporting it to the monarch, delivered
the culprits over to the vengeance of law, and “they were both hanged on a tree.”
V. He was conscientious, and to a right-minded person the approval of conscience is the
richest reward, one which depends upon himself and of which no other can rob him.
Mordecai refused to bow before Haman. “If the monkey reigns, dance before him,” is a
proverb which evidently had little force with Mordecai. If Haman does not deserve
respect, he shall not receive reverence from him. Kind, prudent, humble, just and
conscientious, need we marvel that Mordecai rose from lowly station to become chief
minister of State? Though he has saved the life of the king, he is not promoted. He
returns to his humble duties. By the simple fact that a record is made of the services of a

18. porter, preparation is made for the stirring events of the future. (J. S. Van Dyke, D. D.)
Tried fidelity
Here we have the fact demonstrated in a striking illustration that no man can serve God
for nought. He will never be a debtor to any of His creatures. The path of truth and
goodness, of love to God and love to men, will always advance in light and purity to a
perfect day. This is the illustration we have in the character and history of Mordecai.
Ahasuerus, Esther, Haman, and Mordecai, in their relations make a perfect dramatic
exhibition. Their paths cross each other, and their interests mingle. Their conditions and
responsibilities are in constant close connection, and are continually intermingled. Each
character is a separate living principle. And in each the operation and result of this
peculiar principle is distinctly and very beautifully displayed.
1. In this fidelity in duty we first see this path of duty beginning in the very lowest
circumstances of life. Enrich and exalt the indulgence of the world by every
imagination of its wealth and pleasure, and yet He shows its end to be vanity and
vexation of spirit. He will show the reward of fidelity in duty. He will display the
history of its certain triumph, and perfect security and success. Begin as low as you
will in human condition; make the sphere as limited as you can; multiply difficulties
around its strait and narrow path as you choose, and He will show you how easily
and how certainly He can exalt and honour it, and that by the very instruments
which have been collected to oppose it. Thus Mordecai begins a poor captive Jew,
perhaps a beggar, certainly a menial at the king’s gate. Men often think it of little
consequence what one does who is so concealed and so little known. But, ah, never
forget that there is no such distinction before God between duties great and little, or
sins venial or mortal. Whatever God requires or forbids is great. Every station which
His providence has assigned and ordered is necessary and important. Virtue must
always be tried by little things. The beginnings of all temptations are small, and the
question of resistance or compliance with them is always settled in very narrow
contingencies of trial. It is far easier to perform higher duties, and to resist greater
temptations. The real trial of human principles is in unknown and secret dangers.
When everybody is watching, it is easy to walk uprightly. The soldier on parade will
be sure to keep time and step. But when our walk is unobserved, our conduct
unnoticed, our position in life of no consequence in human sight, then are our
difficulties and our temptations always the greater and the more dangerous. “No one
will know; no one sees; example is nothing; it is of no consequence what I do; it is
impossible for me to do much good in any way.” All, not thus did. Mordecai argue,
though in these very circumstances of narrow influence Mordecai begins.
2. We see this poor and faithful man perfectly contented with his low estate. He is
unmurmuring though poor. If you would have larger and higher responsibility, gain
it and be prepared for it, by earnestly and contentedly fulfilling the obligations which
are laid upon you now.
3. We see him affectionate and liberal in his social relations. Though poor, yet
making others rich. Though poor himself, he cheerfully adopts his orphan cousin,
and divides his comforts, whatever they might be, with her. “He brought up
Hadassah, his uncle’s daughter.” The largest generosity is often among the most
straitened in earthly condition. But it is an indispensable characteristic of true virtue.
Obedience to God is imitation of God, who giveth liberally and upbraideth not. A
covetous, harsh, narrow, selfish temper can never have tasted that God is gracious,

19. or have known anything of the Saviour’s transforming love. He was delicate and
refined in his liberality. There is much in the way in which kindness is bestowed to
make it either acceptable or a burden. The little orphan Mordecai “took and brought
up for his own daughter.” There is nothing in the religion of the New Testament to
encourage bluntness, coarseness, or assumption of superiority. But Mordecai’s
tenderness was watchful as well as delicate. “To know how Esther did, and what
should become of her,” was the dearest interest he had on earth. And for this “he
walked every day before the court of the women’s house.”
4. We see him faithful in every claim as a subject. In his solitude he overheard the
counsel of two conspirators against the life of the king. He sought the opportunity,
therefore, to preserve the life of the king, and he succeeded. This also is an eminent
example. The virtuous, religious man is always an orderly and peaceful man.
5. We see in Mordecai especial fidelity to God. (S. H. Tyng, D. D.)
For she had neither father nor mother.
Religion promotes benevolence
Now there are some remarks very obviously suggested by this part of the narrative. I
should say that here we have a fine example of the practical power of true religion, in
leading to a benevolent regard for the comfort and well-being of the unprotected. (A. B.
Davidson, D. D.)
Personal benevolence
It is an easy matter for the wealthy to be charitable when their gifts, administered by
others, involve no sacrifice of time or labour, and no care and anxiety to them selves. But
the noblest exercise of charity is exhibited when we take an interest personally in the
well-being of the unprotected, and when they can look to us as their friends and
counsellors, to whom they can have recourse in their sorrows and troubles and
difficulties. (A. B. Davidson, D. D.)
Mordecai’s tenderness in adopting Esther
We Christians have not always been ready to give the Jew credit for such tenderness,
such ready pity, such gentle helpfulness. Let us ask ourselves if we are willing to come up
to the standard of this Jew? What is the good of any religion unless it do make us pitiful,
loving, eager to help the poor world about us? I heard a very beautiful story some time
since. A friend was telling me that one Sunday he was preaching at some little country
chapel, and went to dinner at the house of a labourer, where he found eight children. He
was struck with the fact that they seemed to run in pairs, as if they were all twins. After
dinner the good woman said, “I saw you looking at the children, sir, as if you could not
quite make them out.” “Well, yes,” said he, “I could not help wondering if they were all
twins!” The good wife laughed. “No,” said she, “they are not twins. You see they are all
ours, so to speak, and yet four of them are not. When we came into this house the man
and woman who lived here before us had just died and left four little children just the
age of our four. They had to go to the workhouse, and the van was at the door to take
them just as we came in. Three of them were in the van; but the fourth little fellow would

20. not go. He had got hold of the door, and was screaming with all his might. The man was
trying not to hurt him, and yet of course he wanted to make him let go. I felt very, very
sorry for them all, and said, ‘You can’t take him screaming like that. People will think
that you are murdering him. Put the three back again and come again to-morrow. We
will look after them for the night.’ The man was very glad to do it, so they all came in
again. Well, then you see our children began to play with them, and we all sat down
together at supper, and managed to get them off to bed. Well, that night I could not sleep
for thinking about them. I could not get it out of my mind what I should like anybody to
do for mine if they were left like that. As I lay tossing, John said to me, ‘I can’t help
thinking about those children.’ ‘Well, John,’ I said, ‘what do you think about them.’
‘Well, Mary, do you think if we pinched a bit that we could manage to keep them?’ ‘I am
sure we could,’ I said, and then we went to sleep. The guardians gave us six shillings a
week towards their keep, and it went on all right until John began to think that we ought
to have a Sunday-school for the children about here. ‘We have eight to start with,’ said
John. So the school was started. But there was a gentleman that set himself against the
school, and tried to put it down. However, John would not have that; so this gentleman
went to the guardians and got them to stop the six shillings a week. We could not let the
children go, for to us it was just as if they were our own. But it was hard work, for John
fell ill and was in bed for six weeks. And when he got about again he had to try and find a
new place, for his had been filled up. At last he got a job at hedging and ditching, and
that meant a stout pair of boots and a pair of leggings and a bill-hook. I had saved a few
shillings for the children’s shoes, but now I had to give all that to John, and away he
went to buy what he wanted. But as soon as he came back I said, ‘You must go again to
get the children’s shoes, John,’ and I put two sovereigns in his hand. He looked at me
wondering. I told him how that the gentleman’s daughter had called to say how sorry she
was for us, and she gave us this to keep the children. And since then we have managed to
get on right well, sir.” (Mark Guy Pearse.)
Worldly exaltation
Providence and grace have two separate dominions. The providence of God rules over
outward things for the welfare of His children. The grace of God redeems, renews,
governs and preserves their own inward heart and character. Both are the subjects of
covenant and earnest promises to them. One part of this gracious work we have seen in
Esther’s ease. God protected and preserved the captive orphan by His own power. And
all the elements of her own character are the evidences of the grace and power of her
Lord. There is something extremely beautiful and even grand in this exhibition of
youthful piety. Few will be carried through the extremes of Esther’s trial. Now we are to
look upon Esther, the queen of Persia, and see how God fulfils all His promises, and
protects and maintains in usefulness and happiness the souls of His servants.
I. In this view we see true piety in worldly exaltation This exaltation has been brought
about by a remarkable train of circumstances in the good providence of God. Every
probability was against it, and nothing could be more unlikely than the result which was
thus produced. “The king loved Esther above all the women,” etc. Remarkable as this
result was in itself, the reason given for it is yet more worthy of our attention. “She
obtained grace and favour in his sight.” Her exaltation is ascribed to a far higher power
than any that outwardly appeared. God was ruling and ordering it in His own way, You
may carry out this principle in all your expectations and plans of life. Your youthful
hearts desire earthly success. God may surely give it to you. But He would have you
realise that it is His gift. The wise and the only sure way to make the earth a blessing to

21. you is to seek His favour with it. But it will also, which is far more, make the earthly
substance which you do gain a real and permanent blessing to you. But surely there is a
higher exultation than any which is wholly confined to earth. There is a throne above all
earthly thrones for those who conquer in the Saviour’s host. This God reserveth for those
who love Him. Seek this throne and kingdom, the kingdom of God and His
righteousness. This is the more excellent way. Make your possession of it sure. The king
of Persia made a royal feast at Esther’s exultation. It was a feast of far different character
from that which preceded the downfall of Vashti. “The king made a great feast unto all
his princes and his servants, even Esther’s feast; and he made a release to the provinces,
and gave gifts according to the state of the king.” The former feast was distinguished by
abounding selfish, sensual indulgence. This was marked by releases, gifts and acts of
favour to the destitute and the suffering. The people of God are always made a blessing
to men in the influence which they exercise, and in their final exaltation among men,
when the kingdoms of the earth shall be given to the saints of the Most High, the most
abounding gifts and mercies shall be showered upon the world around. If God shall give
you the high places of the earth, so improve and employ your influence here that others
may have reason to bless God in your behalf.
II. We see here the emptiness of earthly contrasts. No earthly contrast could be greater
than between a poor Jewish captive orphan, amidst the oppressions of a heathen land,
and the queen of all the provinces of the kingdom of Persia. Yet all this is nothing when
viewed in relation to the power and greatness of God. Man looks upon the outward
appearance. God looketh upon the heart. Let us seek to gain His mind, and learn to value
others, and to think of ourselves according to the reality of character, and not according
to the mere appendages and aspects of the outward condition. The vain mind of youth
delights in worldly elevation and grandeur. But Esther’s trials of character will be far
greater in her new condition than in her former one. Few can bear great earthly
prosperity with advantage. It is here that the principle of our text comes in, “He
preserveth the souls of His saints.” He delivers them from the destructive influence
which surrounds them. He carries them safely through the hour of trial. Prosperity
brings in the claims of worldly fashion, the examples of the exalted wicked, the hostility
of a world which at the same time tempts to transgression and scoffs at fidelity. It
introduces a multitude of new thoughts and new relations which corrupt the character
and entangle the soul. The life of piety declines. The spirit of prayer grows dull. The
modesty of dress and personal appearance is laid aside. The purity of the outward walk
is disregarded.
III. We see in Esther’s case that under the Divine guidance and grace true piety may
pass uninjured through every state. Esther’s sudden exaltation had no effect on her
fidelity to God, or on her attachment to His people. We see the same guarded self-
respect, and the same love for Mordecai afterwards as before. The proportioned
usefulness of individual piety in different stations in human life it would be very difficult
to decide. God often selects the feeblest instruments as the most important agencies to
promote His glory. We may, therefore, dismiss all anxiety about the influence of our
appointed station. He will give the blessing according to His own will. But what can
show more beautifully the reality of the work of God in the heart than the constant
exercise and display of the same kindness, tenderness, and simplicity in a high estate as
in a previous low condition? One of the most striking facts in Esther’s character is this
repeated assertion of her faithful remembrance of Mordecai and of her permanent
regard to his instructions. Ah, what a blessing do we confer when we succeed, under the
sovereign power of the Holy Spirit, in laying up in the youthful mind the principles of
true religion and real love for God! This is something real; a gift that will abide.

22. IV. We see Esther’s exaltation marked by sincere gratitude and affectionate care for the
appointed instrument of it. A low and upstart mind hates to acknowledge obligations;
nay, often feels a new hostility towards those from whom benefits have been received.
But a truly great and exalted mind forgets no benefits that have been conferred, and
esteems it a high privilege to be able to pay them directly back to the person who has
bestowed them. Esther acknowledges her twofold obligation, while she gives the
information which saves the life of the king, and gives it in the name of Mordecai, that it
might in some way be the instrument of promoting his advantage, and of rescuing him
from the poverty of his condition. This gratitude for kindness from our fellow-men is
always characteristic of true piety. A religious heart is ashamed of no obligations. Shun
that sinful pride which hates the feeling and the acknowledgment of dependence. A
joyful and pleasant thing it is to be thankful. (S. H. Tyng, D. D.)
And Mordecai walked every day before the court of the women’s house.—
Mordecai’s loving solicitude
The histories of Mordecai and Esther run side by side, like the two differently-coloured
rivers—the Arve and the Rhone. But the course of the one is from time to time being
crossed and coloured by the course of the other. Esther played a leading part in the
deliverance of the Jewish nation, but she owed much to the teaching, influence, and
directions of Mordecai. She was the seen and he the unseen worker. These latter often do
the most important work.
I. Mordecai’s lovng solicitude.
II. This loving solicitude was of divine origin. God makes use of human passions for the
promotion of His merciful purposes. Human reasons may be given to account for
Mordecai’s love for Esther, but there were also Divine reasons.
III. This loving solicitude quickened mordecai’s discernment.
IV. This loving solicitude taught mordecai a true creed. Love is light. He that dwelleth in
love dwelleth in a clear apprehension of Divine truth and of Divine methods. “Although
he trusted God with his niece, yet he knew that an honest care of her might well stand
with faith in God’s providence. God must be trusted, but not tempted by the neglect of
careful means” (Trapp).
V. Mordecai’s love made him watchful.
VI. Mordecai’s love made him self-forgetful.
VII. Mordecai’s love concerned itself about esther’s highest welfare. (W. Burrows, B. A.)
She required nothing.—
Simple attire
It seems to be implied in the text that while the other maidens endeavoured by dress and
ornament to make an impression upon the heart of the king, Esther had recourse to no
such artifice. If she was to gain the royal favour, which no doubt she desired to do, she
trusted to her native graces and accomplishments as the means of obtaining it rather
than to the splendour of her attire. And such will always be the procedure of true beauty
and modesty. Excessive attention to the decoration of the person, and the lavish use of

23. gaudy ornament, indicate the consciousness of some personal defect, and are
inconsistent alike with good taste, with female delicacy, and with the law of Scripture.
(A. B. Davidson, D. D.)
Reality versus superficiality
She had grace in her heart, humility in her deportment, and the high attractions of
gentleness, meekness, and pity. These would speak to the heart in look and gesture, and
obtain favour for her “in the sight of all them that looked upon her.” There was realness
in contrast with superficiality, true-heartedness in opposition to mere pretension, and
the heroic love of the right and the noble over against all that is hollow, hypocritical, and
base. Even in a heathen court spiritual excellences such as these, rarely to be found
there, were sure to command respect and win the affections. (T. McEwan.)
3 Let the king appoint commissioners in every
province of his realm to bring all these beautiful
young women into the harem at the citadel of
Susa. Let them be placed under the care of Hegai,
the king’s eunuch, who is in charge of the women;
and let beauty treatments be given to them.
BAR ES, "The house of the women - i. e. the “gynaeceon,” or “haram” - always
an essential part of an Oriental palace (Compare 1Ki_7:8). In the Persian palaces it was
very extensive, since the monarchs maintained, besides their legitimate wives, as many
as 300 or 400 concubines (compare Est_2:14).
CLARKE, "Hege the king’s chamberlain - ‫המלך‬ ‫סריס‬ ‫הגא‬ Hege seris hammelech,
“Hege, the king’s eunuch;” so the Septuagint, Vulgate, Targum, and Syriac. In the
Eastern countries the women are intrusted to the care of the eunuchs only.
Let their things for purification be given them - ‫תמרקיהן‬ tamrukeyhen, their
cosmetics. What these were we are told in Est_2:12; oil of myrrh, and sweet odours. The
myrrh was employed for six months, and the odours for six months more, after which
the person was brought to the king. This space was sufficient to show whether the young

24. woman had been chaste; whether she were with child or not, that the king might not be
imposed on, and be obliged to father a spurious offspring, which might have been the
case had not this precaution been used.
Instead of the oil or myrrh, the Targum says it was the oil of unripe olives which
caused the hair to fall off, and rendered the skin delicate.
GILL, "And let the king appoint officers in all the provinces of his
kingdom,.... Who best knew where beautiful virgins might be found in their respective
provinces, in which they dwelt:
that they may gather together all the fair young virgins unto Shushan the
palace; the metropolis of the kingdom, where was the royal palace:
to the house of the women, unto the custody of Hege the king's chamberlain,
the keeper of the women; in which house it seems were two apartments, one for the
virgins before they were introduced to the king, the other for them when they were
become his concubines, which had a keeper also; but this Hege seems to have been over
the whole house, Est_2:14. It was not only usual with the eastern people, as with the
Turks now, for great personages to have keepers of their wives and concubines, but with
the Romans also (d):
and let their things for purification be given them; such as oil of myrrh, spices,
&c. to remove all impurity and ill scent from them, and make them look smooth and
beautiful.
BE SO , "Esther 2:6. Who had been carried away from Jerusalem — This may
refer either to Kish, Mordecai’s grandfather, last mentioned, or to Mordecai
himself, which, however, is not probable, as in that case he must have been a very
old man, not less than a hundred and forty years of age.
TRAPP, "Esther 2:3 And let the king appoint officers in all the provinces of his
kingdom, that they may gather together all the fair young virgins unto Shushan the
palace, to the house of the women, unto the custody of Hege the king’s chamberlain,
keeper of the women; and let their things for purification be given [them]:
Ver. 3. And let the king appoint officers] Praeficiat praefectos. Costly counsel. This
could not be done without much trouble and charge to the king. Two or three years
are spent in gathering, purifying, and preparing these choice virgins for the impure
bed of this heathen prince, while he is following the chase of his ambition, in the
wars of Greece.
In all the provinces of his kingdom] A large commission they must have, the whole
kingdom is their circuit; and note that they went not to foreigners; which those
princes that do, while thereby they seek for greatness, they many times miss
goodness; while they labour to be strong abroad (and so to have a stake in store, as
they say, however the dice chance to turn), they weaken themselves at home, and

25. while by foreign matches they intend unity, it proves an occasion both of civil and
foreign dissensions. We of this nation have had sad experience of these mischiefs.
That they may gather together] This could not be done without the great grief and
general discontent of the king’s best subjects ( nimium serviliter huic hirco
subiectorum, as one hath it), thus bereft and despoiled of their dearest daughters,
the staves of their age.
All the fair young virgins] Beauty (the best pearl in a carnal eye) is all that is here
looked after, quae plerumque virtute et pudicitia caret, which is oft without virtue
and common honesty, as, where they meet, it is a rare mixture. The heathen man
saith, on est formosa mulier cuius crus laudatur aut brachium, sed illa cuius
universa facies admirationem singulis partibus abstulit. ow if this be true, long
enough might these commissionated officers look for fair young virgins, truly so
called, there being very few that are not peccant in some minnum, some tittle of
beauty, or other. It is a praise peculiar to the virgin daughter of Zion to be all fair,
Song of Solomon 4:7, to be αµωµος, Ephesians 5:26, such as in whom even Momus
himself could find no error.
Unto Shushan the palace] In which one place there might have been found choice
enough, without speaking further; but that lust is unsatisfiable. The eye is not
satisfied with seeing; and in such a multitude how could it be but that the king’s
mind must needs be distracted, which one to make choice of?
To the house of the women] Such as is now the Turk’s Seraglio. See the description
of the Grand Signior’s Seraglio, by Master John Greanes, chap. iv.
Unto the custody of Hege] Who was their keeper, or rather their jailer. For what
was this house of women but a perpetual prison to them, clapped under hatches, as
it were, and, haply, held in as great servitude as those in Barbary are at this day;
where it is death for any man to see one of the Xeriff’s concubines; and for them too,
it, when they see a man, though but through a casement, they do not suddenly
screek out.
And let their things for purification] σµηγµατα, their cleansing, to dry up the filth of
the flesh, and to cleanse nature’s infirmities, that they might be six months purified
with oil of myrrh, and six other months perfumed with sweet odours, as Esther 2:12.
Here the maids were first purified before the king chose one. But Christ first
chooseth his spouse, and then purifieth her, Ephesians 5:26.
ELLICOTT, "(3) The house of the women.—The harem, then as now, a prominent

26. feature in the establishment of an Eastern king.
Hege.—Called Hegai in Esther 2:8; a eunuch whose special charge seems to have
been the virgins, while another, named Shaashgaz (Esther 2:14), had the custody of
the concubines. The whole verse shows, as conclusively as anything could do, in how
degrading an aspect Eastern women were, as a whole, viewed. It was reserved for
Christianity to indicate the true position of woman, not man’s plaything, but the
help meet for him, able to aid him in his spiritual and intellectual progress, yielding
him intelligent obedience, not slavery.
LA GE, "Esther 2:3. They also gave the plan of execution of this project: The king,
through his appointed officers, or through specially authorized men, was to cause to
be brought together from all the provinces of his kingdom the most beautiful
virgins, and placed under the hand of Hege in the house of the women. This Hege
was the chief eunuch of the king, the keeper of the women, under whose care and
direction every young maiden taken into the harem was placed, and by him
prepared for one whole year to go into the presence of the king (comp. Esther 2:12).
‫ֵא‬‫ג‬ֵ‫ה‬ in Esther 2:8; Esther 2:15 called ‫ַי‬‫ג‬ֵ‫ה‬, was, as above stated, the chief overseer of
the king’s harem.[F 6]And let their things for purification be given (them).—‫ָתוֹן‬‫נ‬ְ‫ו‬,
the infin. absol, gives prominence to the act purely as such, since it presupposes the
subject as being self-evident: “Let them be given” [rather, “Let there be a giving”].
‫ְרוּק‬‫מ‬ַ‫תּ‬ (comp. Esther 2:9; Esther 2:12), from ‫ק‬ ַ‫ָר‬‫מ‬, to rub, to cleanse, to make clean, is
an abstract image, purification in the sense of cleansing; while ‫ִים‬‫ק‬‫ְרוּ‬‫מ‬ in Esther 2:12
means rather [passively] become cleansed, or pure. Evidently such a purification
meant a cleansing and anointing with precious oils, Esther 2:4. Their purpose was
that the one who should please the king might become queen in the room of Vashti.
‫ְַך‬‫ל‬ָ‫מ‬ here speaks of the queen, as it elsewhere does of the king. Ahasuerus approved
of this proposition also (comp. Esther 1:21).
PULPIT, "Esther 2:3
The house of the women. In an Oriental palace the women's apartments are always
distinct from those of the men, and are usually placed in a separate building, which
the Greeks called the gynaeceum, and the Jews "the house of the women." At Susa
this was a large edifice, and comprised several subdivisions (see Esther 2:14). Hege,
the king's chamberlain. Literally, "the king's eunuch, i.e. one of the royal eunuchs
(see Esther 1:10). Keeper of the women. Strictly speaking, Hege seems to have been
keeper of the virgins only (see Esther 2:14); but he may have exercised a certain
superintendence over the entire gynaeceum. Their things for purification. See
Esther 2:12. Such a divinity lodged in the Persian king that even pure maidens had
to be purified before approaching him! It would have been well if the divinity had
been himself less impure.

27. 4 Then let the young woman who pleases the king
be queen instead of Vashti.” This advice appealed
to the king, and he followed it.
GILL, "And let the maiden which pleaseth the king be queen instead of
Vashti,.... Have the royal estate, that was taken from Vashti, given to her, the crown
royal set on her head, &c.
and the thing pleased the king, and he did so; appointed officers in all his
provinces to seek out the most beautiful virgins, and bring them to his palace; so with
the Chinese now, the king never marries with any of his kindred, though ever so remote;
but there is sought throughout his kingdom a damsel of twelve or fourteen years, of
perfect beauty, good natural parts, and well inclined to virtue; whence, for the most part,
the queen is the daughter of some artisan; and in their history (e), mention is made of
one that was the daughter of a mason.
TRAPP, "Esther 2:4 And let the maiden which pleaseth the king be queen instead of
Vashti. And the thing pleased the king; and he did so.
Ver. 4. And let the maiden] Herein unhappy that she got her honour with the loss of
her honesty; and that so many maids are made miserable for her sake.
That pleaseth the king] Heb. That is good in his eyes. The eye is the lamp and
ornament of the whole body; and yet that most lightsome part doth ofttimes draw
the soul into utter darkness; while by those windows of wickedness and loopholes of
lust Satan windeth himself into the heart, and maketh it impudicitiae cloacam (as
Venus’s temple on the top of Lebanon is called by Eusebius), a very sink and sewer
of all lewdness and abomination.
Be queen instead of Vashti] This was held a great business, and a sufficient
recompense. The bramble held it a goodly thing to reign over the trees: not so the
vine and fig tree, 9:15.
And the thing pleased the king] Because it added more fuel to the fire of his lust,
and that he may lengthen out his days in dalliance and wantonness: ut libidine
libidinem provocante, nihil nisi muliebris fiat, saith an expositor here, that he might
be the right successor of Sardanapalus, who buried himself in the bosoms of his
harlots, and left behind him this infamous epitaph: πα φι λι πα λι φι-Tαυτ εχω οσσ ’

28. εφαγον και εφυβοισα και µετ ερωτος, πα λι φι Tεοπν επαθον τα δε αλλα και ολβια
παντα λελειπται
An epitaph fit for an ox, saith Aristotle. The kings of Persia are noted for
effeminate, fitter for a canopy than a camp; and affecting such sights, ubi Imperator
Apparator, lanx phalanx, acies facies, bella labella, spicula pocula, scutum scortum,
&c.
And he did so] According to the counsel of those court parasites (whose word is that
of Stratocles, Mihi placer quicquid Regi placet), he walked in the ways of his heart,
and in the sight of his eyes, little thinking that for all these things God would bring
him into judgment, Ecclesiastes 11:9. But such governors the wicked world
deserveth, as being itself totus in maligno positus, 1 John 5:19 When Phocas, that
filthy traitor, reigned at Constantinople, Cedrinus saith that a certain honest poor
man was very earnest with God to know why such a man, or rather monster, was set
up; he was answered again by a voice, that there could not be a worse man found,
and that the sins of Christians did require it.
5 ow there was in the citadel of Susa a Jew of the
tribe of Benjamin, named Mordecai son of Jair,
the son of Shimei, the son of Kish,
BAR ES, "Mordecai, the eunuch Est_2:7, Est_2:11, has been conjectured to be the
same as Matacas, who, according to Ctesias, was the most powerful of the eunuchs
during the latter portion of the reign of Xerxes. Mordecai’s line of descent is traced from
a certain Kish, carried off by Nebuchadnezzar in 598 B.C. - the year of Jeconiah’s
captivity - who was his great-grandfather. The four generations, Kish, Shimei, Jair,
Mordecai, correspond to the known generations in other cases, for example:
High priests kings of Persia Royal stock of
Judah
Seraiah Cambyses Jeconiah
Jozadak Cyrus Salathiel

29. Jeshua Darius Zerubbabel
Joiakim Xerxes Hananiah
The age of Mordecai at the accession of Xerxes may probably have been about 30 or
40; that of Esther, his first cousin, about 20.
CLARKE, "Whose name was Mordecai - The Targum says, “He was the son of
Jair, the son of Shimea, the son of Gera, the son of Kish.” And “this was the same Shimea
that cursed David; and whom David forbade Joab to slay because he saw, in the spirit of
prophecy, that he was to be the predecessor of Esther and Mordecai; but when he
became old, and incapable of having children, David ordered Solomon to put him to
death.
GILL, "Now in Shushan the palace was a certain Jew,.... Not one of the tribe of
Judah, for he was afterwards called a Benjaminite; but was so called, because he was of
the kingdom of Judah, which consisted of both tribes. Jarchi says, all that were carried
captive with the kings of Judah were called Jews among the nations, though of another
tribe:
whose name was Mordecai, the son of Jair, the son of Shimei, the son of
Kish, a Benjamite; who was among those that came with Zerubbabel from Babylon to
Jerusalem, and returned to Persia again, Ezr_2:2, though some think this was another
Mordecai; See Gill on Ezr_2:2, who descended not from Kish, the father of Saul, but a
later and more obscure person.
JAMISO , "Now in Shushan the palace there was a certain Jew — Mordecai
held some office about the court. But his “sitting at the king’s gate” (Est_2:21) does not
necessarily imply that he was in the humble condition of a porter; for, according to an
institute of Cyrus, all state officers were required to wait in the outer courts till they were
summoned into the presence chamber. He might, therefore, have been a person of some
official dignity. This man had an orphan cousin, born during the exile, under his care,
who being distinguished by great personal beauty, was one of the young damsels taken
into the royal harem on this occasion. She had the good fortune at once to gain the good
will of the chief eunuch [Est_2:9]. Her sweet and amiable appearance made her a
favorite with all who looked upon her (Est_2:15, last clause). Her Hebrew name (Est_
2:7) was Hadassah, that is, “myrtle,” which, on her introduction into the royal harem,
was changed to Esther, that is, the star Venus, indicating beauty and good fortune
[Gesenius].
K&D 5-7, "Before relating how this matter was carried into execution, the historian
introduces us to the two persons who play the chief parts in the following narrative. Est_
2:5. There was (dwelt) in the citadel of Susa a Jew of the name of Mordochai (‫י‬ ַ‫כ‬ ְ ְ‫ר‬ ָ‫,מ‬ in
more correct editions ‫י‬ ַ‫כ‬ ֳ‫ד‬ ְ‫ר‬ ָ‫,)מ‬ the son of Jair, the son of Shimei, the son of Kish, a

30. Benjamite (‫י‬ִ‫ינ‬ ִ‫מ‬ְ‫י‬ ‫ישׁ‬ ִ‫א‬ like 1Sa_9:1). Jair, Shimei, and Kish can hardly mean the father,
grandfather, and great-grandfather of Mordochai. On the contrary, if Jair were perhaps
his father, Shimei and Kish may have been the names of renowned ancestors. Shimei
was probably the son of Gera, well known to us from the history of David, 2Sa_16:5. and
1Ki_2:8, 1Ki_2:36., and Kish the father of Saul, 1Ch_8:33; 1Sa_9:1; for in genealogical
series only a few noted names are generally given; comp., e.g., 1Ch_9:19; 1Ch_6:24.
Upon the ground of this explanation, Josephus (Ant. xi. 6) makes Esther of royal
descent, viz., of the line of Saul, king of Israel; and the Targum regards Shimei as the
Benjamite who cursed David. The name Mordochai occurs in Ezr_2:2 and Neh_7:7 as
that of some other individual among those who returned from captivity with Zerubbabel,
but can hardly be connected with the Persian mrdky, little man. Aben Ezra, Lightfoot,
and others, indeed, are of opinion that the Mordochai of the present book really came up
with Zerubbabel, but subsequently returned to Babylon. Identity of name is not,
however, a sufficient proof of identity of person. The chronological statement, Est_2:6 :
who had been carried away from Jerusalem with the captives who had been carried away
with Jeconiah, king of Judah, etc., offers some difficulty. For from the captivity of
Jeconiah in the year 599 to the beginning of the reign of Xerxes (in the year 486) is a
period of 113 years; hence, if the ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ is referred to Mordochai, he would, even if carried
into captivity as a child by then, have reached the age of from 120 to 130 years, and as
Esther was not made queen till the seventh year of Xerxes (Est_2:16), would have
become prime minister of that monarch at about the age of 125. Rambach, indeed, does
not find this age incredible, though we cannot regard it as probable that Mordochai
should have become minister at so advanced an age.
(Note: Baumg. aptly remarks, l.c., p. 125: Etsi concedendum est, non esse contra
naturam, si Mordechaeus ad illam aetatem pervenerit, et summa hac constitutus
senectute gravissimis negotiis perficiendis par fuerit, tamen est hoc rarissimum et
nisi accedit certum testimonium, difficile ad credendum.)
On this account Clericus, Baumgarten, and others refer the relative ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ to the last name,
Kish, and understand that he was carried away with Jeconiah, while his great-grandson
Mordochai was born in captivity. In this case Kish and Shimei must be regarded as the
great-grandfather and grandfather of Mordochai. We grant the possibility of this view;
nevertheless it is more in accordance with the Hebrew narrative style to refer ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ to the
chief person of the sentence preceding it, viz., Mordochai, who also continues to be
spoken of in Est_2:7. Hence we prefer this reference, without, however, attributing to
Mordochai more than 120 years of age. For the relative clause: who had been carried
away, need not be so strictly understood as to assert that Mordochai himself was carried
away; but the object being to give merely his origin and lineage, and not his history, it
involves only the notion that he belonged to those Jews who were carried to Babylon by
Nebuchadnezzar with Jeconiah, so that he, though born in captivity, was carried to
Babylon in the persons of his forefathers. This view of the passage corresponds with that
formerly presented by the list of the grandchildren and great-grandchildren of Jacob
who went down with him to Egypt; see the explanation of the passage in question.
(Note: Baumgarten also considers this view admissible, rightly remarking, p. 127:
Scriptoribus sacris admodum familiare est singulos homines non per se et sepositos
spectare, sed familias et gentes ut corpora quasi individua complecti, ita ut posteri
majorum personis quasi contenti et inclusi, majores vero in posteris ipsi subsistere
et vivere existimentur. Ex hac ratione Mordechaeus captus esse dici potest, quamvis
ipse satis diu post Jechoniae tempora ex iis, qui a Nebucadnezaro abducti sunt,

31. natus fuerit.)
Est_2:7. Mordochai was ‫ן‬ ֵ‫ּמ‬‫א‬, keeper, bringer up, i.e., foster-father, to Hadassh (‫ן‬ ֵ‫ּמ‬‫א‬
constructed as a participle with ‫ת‬ ֵ‫.)א‬ ‫ה‬ ָ ַ‫ד‬ ֲ‫ה‬ means a myrtle (‫ס‬ ַ‫ד‬ ֲ‫ה‬ in the Shemitish), like the
Greek name Μυρτία, Μυሜምίνη. “That is Esther,” the queen known by the name of Esther.
The name ‫ר‬ ֵ ְ‫ס‬ ֶ‫א‬ is the Old-Persian stara with ‫א‬ prosthetic, and corresponds with the
Greek ᅊστήρ, star, in modern Persian sitareh. She was ‫ּו‬‫ד‬ּ ‫ת־‬ ַ , daughter of his father's
brother, and adopted by Mordochai after the death of her parents; we are told,
moreover, that she had a fine figure and beautiful countenance. Her father, whose name,
according to Est_2:15, was Abihail, was uncle to Mordochai, and hence Esther was his
cousin.
COFFMA , "Verse 5
THE I TRODUCTIO OF MORDECAI A D ESTHER
"There was a certain Jew in Shushan the palace whose name was Mordecai the son
of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away
from Jerusalem with the captives that had been carried away with Jeconiah king of
Judah, whom ebuchadnezzar the king of Babylon had carried away. And he
brought up Hadassah, that is Esther, his uncle's daughter, for she had neither father
nor mother, and the maiden was fair and beautiful; and when her father and
mother were dead, Mordecai took her for his own daughter."
"Mordecai" (Esther 2:5). This name is said to be derived from the pagan god
Marduk, meaning "dedicated to Mars."[6]
"Carried away from Jerusalem (by) ebuchadnezzar" (Esther 2:6). That
deportation of Jews was more than a century prior to the events of this chapter; and
the meaning appears to be that Mordecai's parents or grandparents were the ones
carried away. Mordecai's name suggests that he was born in Babylon, although the
Babylonians generally changed the names of people whom they employed, as in the
case of Daniel and others.
These three verses serve the purpose of introducing the persons around whom the
rest of the narrative is woven.
COKE, "Esther 2:5. Whose name was Mordecai— Mordecai, from his attendance
at the king's gate, Esther 2:19 is thought to have been one of the porters at the royal
palace; but, probably, he was an officer of higher rank; for it was an order
instituted by Cyrus, as Xenophon informs us, Cyropaed. lib. 8: that all persons
whatever, who had any employment at court, should attend at the palace-gate
(where there was, doubtless, a proper waiting-place for their reception), that they
might be in readiness whenever they were wanted or called for; and that this custom
was afterwards continued, we may learn from Herodotus, lib. 3: cap. 120. See Le
Clerc.

32. TRAPP, "Esther 2:5 [ ow] in Shushan the palace there was a certain Jew, whose
name [was] Mordecai, the son of Jair, the son of Shimei, the son of Kish, a
Benjamite;
Ver. 5. ow in Shushan the palace] ot in Babylon, as Josephus doteth.
There was a certain Jew] That had not returned to Jerusalem, as he ought to have
done; and as another of his name did, Ezra 2:2.
Whose name was Mordecai] That is, pure myrrh, say some; bitter contrition, say
others; he is the son of contrition, that must be the son of consolation. This
Mordecai was one of those few that both lived and died with glory; being not taxed
for any gross sin.
The son of Jair] Happy father in such a son; much more joy might he well be to his
parents than Epaminondas was to his: and of him it might be sung,
Tοις µακαρες τε κασιγνητοι τε, κασιγνηται τε (Homer).
The son of Shimei, the son of Kish, a Benjamite] He descended, then, either from
some other son of Kish, the father of Saul, or else from Jonathan, Saul’s son; for he
only, of all the sons of Saul, left issue behind him. But the Kish here mentioned,
though of his line, lived many years after Saul’s father.
CO STABLE, "2. Esther"s selection2:5-11
Apparently it was Kish, Mordecai"s great-grandfather, who went into captivity
with Jehoiachin ( Esther 2:5-6). [ ote: Wright, p38.] This means Mordecai and
Esther were probably descendants of the leading citizens of Jerusalem who went
into exile in597 B.C, perhaps nobility (cf. 2 Kings 24:12).
Mordecai"s name is Persian, as is Esther"s, and it has connections with the god
Marduk. [ ote: Horn, p16.] All the same, it was common for the Jews in captivity to
receive and to use pagan names (cf. Daniel 1:7; Ezra 1:8). This does not necessarily
indicate that they were apostate Jews (cf. Daniel 1:7). The Marduk tablet, an extra-
biblical cuneiform document, may contain a reference to Mordecai. [ ote: See
Whitcomb, pp47-48; and Horn, pp20-22.] The writer mentioned Mordecai58 times
in this book, and seven times identified him as a Jew ( Esther 2:5; Esther 5:13;
Esther 6:10; Esther 8:7; Esther 9:29; Esther 9:31; Esther 10:3). Obviously, this is a
story in which ethnicity is important.

33. ELLICOTT, "(5) Mordecai.—Canon Rawlinson is disposed to identify Mordecai
with Matacas, who was the most powerful of the eunuchs in the reign of Xerxes. It
may be assumed that Mordecai was a eunuch, by the way in which he was allowed
access to the royal harem (Esther 2:11; Esther 2:22). The name Mordecai occurs in
Ezra 2:2; ehemiah 7:7, as one of those who returned to Judæa with Zerubbabel.
The son of Jair.—It is probable that the names here given are those of the actual
father, grandfather, and great-grandfather of Mordecai; though some have thought
that they are merely some of the more famous ancestors, Shimei being assumed to be
the assailant of David, and Kish the father of Saul. The character of Mordecai
strikes us at the outset as that of an ambitious, worldly man; who, though numbers
of his tribe had returned to the land of their fathers, preferred to remain behind on
the alien soil. The heroic lament of the exiles by Babel’s streams, who would not sing
the Lord’s song in a strange land, who looked with horror at the thought that
Jerusalem should be forgotten—such were not Mordecai’s thoughts, far from it:
why endure hardships, when there is a chance of his adopted daughter’s beauty
catching the eye of the sensual king, when through her he may vanquish his rival,
and become that king’s chief minister?
LA GE, "Esther 2:5-7. ow our author can and must make a reference to
Mordecai and Esther as the chief persons on the one side in the conflict that is to
follow. Esther 2:5. A certain Jew—remained about there—in Shushan the palace—
whose name (was) Mordecai.—It is a characteristic of our author in his vivid mode
of statement that, instead of continuing the connection, he makes use of ‫ִי‬‫ה‬ְ‫י‬ַ‫ו‬, so
taking a fresh start (comp. Esther 1:9-10). Thus a new element, which comes into
play in this history, receives greater prominence.
The name Mordecai which in the later recensions is not written ‫ַי‬‫כ‬ְ‫דּ‬ ְ‫ָר‬‫מ‬, but ‫ַי‬‫כ‬ֳ‫ד‬ ְ‫ָר‬‫מ‬, has
perhaps connection with the Persian mordkai, “little man” (mannikin). Its
derivation from the name of the Chaldee God, Merodach, Isaiah, however,
extremely improbable. Its import is equally as uncertain with that of most of the
names mentioned in chap1.[F 7]The son of Jair, the son of Shimei, the son of Kish,
a Benjamite.—According to most commentators, also Clericus and Rambach, Jair,
Shimei and Kish were the nearest antecedents of Mordecai.[F 8] Still it is much
more natural to hold with Josephus, who traces the genealogy of Esther to a royal
house, that King Saul is meant (Arch. XI:6); while both Targums hold both Shimei
and Kish as being much earlier in the line, namely, identical with the men
mentioned in the Books of Samuel, Shimei, the son of Gera, who cursed David ( 2
Samuel 16:5 sqq.; 1 Kings 2:8; 1 Kings 2:36 sqq.), and Kish, the father of Saul ( 1
Samuel 9:1; 1 Chronicles 8:33). This agrees with the statement that the former
Shimei, the same as the one here mentioned, should have been a son of Kish. In 1
Samuel 16:5 he is designated as being of the lineage of Saul. Further we discover
that Mordecai, by this derivation, was a Benjamite, and that already by this
genealogical descent he is placed in opposition to Haman as his enemy. This is most
clearly shown by our author in designating the latter as an Agagite (comp. Esther

34. 3:1). It is also well known that it was a custom of Biblical historians not to give the
genealogy complete, but rather to form a connection more or less close with
celebrated names of the older times (comp. e.g. Maaseiah in ehemiah 11:5, the son
of Shiloni; or Pethahiah, ehemiah 11:24, the son of Judah; or Shallum, 1
Chronicles 9:19, the son of Korah). The relative sentence in Esther 2:6 : Who had
been carried away from Jerusalem with the captivity, which had been carried away
with Jeconiah king of Judah, whom ebuchadnezzar the king of Babylon had
carried away cannot by any means be referred to the last named Kish, as is thought
by older commentators, and also by Clericus and Baumgarten (I. c. p127), but only
to Mordecai, to whom special reference is made as being a Benjamite. ot only the
analogy of similar personal designations found in the Scriptures demands this, but
especially the circumstance that this reference to Kish as a Benjamite would be
purely arbitrary. Thus it gives the appearance as if Mordecai had himself belonged
to the first period of the exile, and not his great grand-father, and as if the history of
our book, instead of belonging to the period of Xerxes, really belonged to the period
of a pre-existing king of Media (perhaps to that of Cyaxares, comp. Esther 1:1). For
the assumption that Mordecai had lived from the beginning of the exile up to the
time of Xerxes, and then, being perhaps120–130 years old, had become prime
minister, is quite improbable. So is also the statement that he was identical with the
Mordecai mentioned in Ezra 2:2; ehemiah 7:7, an exile returned to Jerusalem with
Zerubbabel and Joshua, but afterwards coming back again to Chaldæa, or rather to
Shushan (Rambach). The contrast with the youth of Esther renders it in that case
well nigh impossible then that she should come into notice here. Still this natural
consideration may be deceptive. Since all the other incidents point to the later time
of Xerxes, we are justified, indeed compelled, to bear in mind that mode of speech
which was then employed. This treats of things done by predecessors as having been
witnessed by their progeny, who had a certain part in them; such an analogy is
found in Genesis 46:8 sqq. Perhaps also the expression here indicates in advance
that Mordecai had been carried away not only along with Jeconiah, but also
together with the captives led away at the time of Jeconiah.[F 9] One thing,
however, is clear: that though a Benjamite, he belonged to the “captivity” of Judah,
and not to that of Israel, to which Joachim Lange would assign him. But in this
place reference is made to him, as is indicated in Esther 2:7, because of his
relationship to Esther. And he brought up Hadassah [that Isaiah, Esther] his uncle’s
daughter.— ‫ן‬ֵ‫מ‬ֹ ‫,א‬ a participle connected with an accus, means a guardian ( 2 Kings
11:5; umbers 11:12), but it may also mean one who cares for, or who is a foster-
parent ( Isaiah 49:23). ‫ָה‬‫סּ‬ַ‫ֲד‬‫ה‬, myrtle, usually masc. ‫ם‬ַ‫ֲד‬‫ה‬, plur. ‫ִים‬‫סּ‬ַ‫ֲד‬‫ה‬, may be
compared with the Greek names for maidens, ‫ץספ‬ၲ‫ץספ‬ၲ‫ץספ‬ၲ‫ץספ‬ၲ᧛᧛᧛᧛ ‫ב‬‫ב‬‫ב‬‫ב‬,,,,‫ץ‬ၲ‫ץ‬ၲ‫ץ‬ၲ‫ץ‬ၲ ሜሜሜሜምምምም᧛᧛᧛᧛‫םח‬‫םח‬‫םח‬‫.םח‬ The phrase, “that. The phrase, “that. The phrase, “that. The phrase, “that
Isaiah,, Esther,” has joined with it also the other name by which she has becomeIsaiah,, Esther,” has joined with it also the other name by which she has becomeIsaiah,, Esther,” has joined with it also the other name by which she has becomeIsaiah,, Esther,” has joined with it also the other name by which she has become
known. Without doubt she received this at the Persian court.known. Without doubt she received this at the Persian court.known. Without doubt she received this at the Persian court.known. Without doubt she received this at the Persian court. ‫ר‬ֵ‫ְתּ‬‫ס‬ֶ‫א‬ is old Persian stara
with ‫א‬ prosth.; see the term for star, modern Persian sitareh, Greek ἀ‫ףפ‬‫ףפ‬‫ףפ‬‫᧛ףפ‬᧛᧛᧛‫ס‬‫ס‬‫ס‬‫ס‬. As the. As the. As the. As the
daughter of his uncle, his father’s brother, hence also his cousin, it was very likely thatdaughter of his uncle, his father’s brother, hence also his cousin, it was very likely thatdaughter of his uncle, his father’s brother, hence also his cousin, it was very likely thatdaughter of his uncle, his father’s brother, hence also his cousin, it was very likely that
she was somewhat younger than her fostershe was somewhat younger than her fostershe was somewhat younger than her fostershe was somewhat younger than her foster----father, but not one hundred or more yearsfather, but not one hundred or more yearsfather, but not one hundred or more yearsfather, but not one hundred or more years

35. younger, as would be the case if he had lived at the beginning of the exile. Her father’syounger, as would be the case if he had lived at the beginning of the exile. Her father’syounger, as would be the case if he had lived at the beginning of the exile. Her father’syounger, as would be the case if he had lived at the beginning of the exile. Her father’s
name, according to Esthername, according to Esthername, according to Esthername, according to Esther 2:152:152:152:15, was Abihail., was Abihail., was Abihail., was Abihail.
EXPOSITOR'S BIBLE COMMENTARYEXPOSITOR'S BIBLE COMMENTARYEXPOSITOR'S BIBLE COMMENTARYEXPOSITOR'S BIBLE COMMENTARY
MORDECAIMORDECAIMORDECAIMORDECAI
EstherEstherEstherEsther 2222::::5555----6666; Esther; Esther; Esther; Esther 4444::::1111; Esther; Esther; Esther; Esther 6666::::10101010----11111111; Esther; Esther; Esther; Esther 9999::::1111----4444
THE hectic enthusiast who inspires Daniel Deronda with his passionate ideas isTHE hectic enthusiast who inspires Daniel Deronda with his passionate ideas isTHE hectic enthusiast who inspires Daniel Deronda with his passionate ideas isTHE hectic enthusiast who inspires Daniel Deronda with his passionate ideas is
evidently a reflection in modern literature of the Mordecai of Scripture. It must beevidently a reflection in modern literature of the Mordecai of Scripture. It must beevidently a reflection in modern literature of the Mordecai of Scripture. It must beevidently a reflection in modern literature of the Mordecai of Scripture. It must be
admitted that the reflection approaches a caricature. The dreaminess and morbidadmitted that the reflection approaches a caricature. The dreaminess and morbidadmitted that the reflection approaches a caricature. The dreaminess and morbidadmitted that the reflection approaches a caricature. The dreaminess and morbid
excitability of George Eliot’s consumptive hero have no counterpart in the wise, strongexcitability of George Eliot’s consumptive hero have no counterpart in the wise, strongexcitability of George Eliot’s consumptive hero have no counterpart in the wise, strongexcitability of George Eliot’s consumptive hero have no counterpart in the wise, strong
Mentor of Queen Esther, and the English writer’s agnosticism has led her to exclude allMentor of Queen Esther, and the English writer’s agnosticism has led her to exclude allMentor of Queen Esther, and the English writer’s agnosticism has led her to exclude allMentor of Queen Esther, and the English writer’s agnosticism has led her to exclude all
the Divine elements of the Jewish faith, so that on her pages the sole object of Israelitethe Divine elements of the Jewish faith, so that on her pages the sole object of Israelitethe Divine elements of the Jewish faith, so that on her pages the sole object of Israelitethe Divine elements of the Jewish faith, so that on her pages the sole object of Israelite
devotion is the race of Israel. But the very extravagance of the portraiture keenlydevotion is the race of Israel. But the very extravagance of the portraiture keenlydevotion is the race of Israel. But the very extravagance of the portraiture keenlydevotion is the race of Israel. But the very extravagance of the portraiture keenly
accentuates what is, after all, the most remarkable trait in the original Mordecai. Weaccentuates what is, after all, the most remarkable trait in the original Mordecai. Weaccentuates what is, after all, the most remarkable trait in the original Mordecai. Weaccentuates what is, after all, the most remarkable trait in the original Mordecai. We
are not in a position to deny that this man had a living faith in the God of his fathers;are not in a position to deny that this man had a living faith in the God of his fathers;are not in a position to deny that this man had a living faith in the God of his fathers;are not in a position to deny that this man had a living faith in the God of his fathers;
we are simply ignorant as to what his attitude towards religion was, because the authorwe are simply ignorant as to what his attitude towards religion was, because the authorwe are simply ignorant as to what his attitude towards religion was, because the authorwe are simply ignorant as to what his attitude towards religion was, because the author
of the Book of Esther draws a veil over the religious relations of all his characters. Stillof the Book of Esther draws a veil over the religious relations of all his characters. Stillof the Book of Esther draws a veil over the religious relations of all his characters. Stillof the Book of Esther draws a veil over the religious relations of all his characters. Still
the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel,the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel,the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel,the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel,
the expenditure of thought and effort on the protection of his threatened people.the expenditure of thought and effort on the protection of his threatened people.the expenditure of thought and effort on the protection of his threatened people.the expenditure of thought and effort on the protection of his threatened people.
The first mention of the name of Mordecai introduces a hint of his nationalThe first mention of the name of Mordecai introduces a hint of his nationalThe first mention of the name of Mordecai introduces a hint of his nationalThe first mention of the name of Mordecai introduces a hint of his national
connections. We read, "There was a certain Jew in Shushan the palace, whose nameconnections. We read, "There was a certain Jew in Shushan the palace, whose nameconnections. We read, "There was a certain Jew in Shushan the palace, whose nameconnections. We read, "There was a certain Jew in Shushan the palace, whose name
was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who hadwas Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who hadwas Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who hadwas Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had
been carried away from Jerusalem with the captives which had been carried away withbeen carried away from Jerusalem with the captives which had been carried away withbeen carried away from Jerusalem with the captives which had been carried away withbeen carried away from Jerusalem with the captives which had been carried away with
Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away."Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away."Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away."Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away."
[Esther[Esther[Esther[Esther 2222::::5555----6666] Curious freaks of exegesis have been displayed in dealing with this] Curious freaks of exegesis have been displayed in dealing with this] Curious freaks of exegesis have been displayed in dealing with this] Curious freaks of exegesis have been displayed in dealing with this
passage. It has been thought that the Kish mentioned in it is no other than the father ofpassage. It has been thought that the Kish mentioned in it is no other than the father ofpassage. It has been thought that the Kish mentioned in it is no other than the father ofpassage. It has been thought that the Kish mentioned in it is no other than the father of
Saul, in which case the ages of the ancestors of Mordecai must rival those of theSaul, in which case the ages of the ancestors of Mordecai must rival those of theSaul, in which case the ages of the ancestors of Mordecai must rival those of theSaul, in which case the ages of the ancestors of Mordecai must rival those of the
antediluvians, and it has been suggested that Mordecai is here represented as one ofantediluvians, and it has been suggested that Mordecai is here represented as one ofantediluvians, and it has been suggested that Mordecai is here represented as one ofantediluvians, and it has been suggested that Mordecai is here represented as one of

36. the original captives from Jerusalem in the reign of Jeconiah, so that at the time ofthe original captives from Jerusalem in the reign of Jeconiah, so that at the time ofthe original captives from Jerusalem in the reign of Jeconiah, so that at the time ofthe original captives from Jerusalem in the reign of Jeconiah, so that at the time of
Xerxes he must have been a marvellously old man, tottering on the brink of the grave.Xerxes he must have been a marvellously old man, tottering on the brink of the grave.Xerxes he must have been a marvellously old man, tottering on the brink of the grave.Xerxes he must have been a marvellously old man, tottering on the brink of the grave.
On these grounds the genealogical note has been treated as a fanatical fiction inventedOn these grounds the genealogical note has been treated as a fanatical fiction inventedOn these grounds the genealogical note has been treated as a fanatical fiction inventedOn these grounds the genealogical note has been treated as a fanatical fiction invented
to magnify the importance of Mordecai. But there is no necessity to take up any suchto magnify the importance of Mordecai. But there is no necessity to take up any suchto magnify the importance of Mordecai. But there is no necessity to take up any suchto magnify the importance of Mordecai. But there is no necessity to take up any such
position. It would be strange to derive Mordecai from the farposition. It would be strange to derive Mordecai from the farposition. It would be strange to derive Mordecai from the farposition. It would be strange to derive Mordecai from the far----off Benjamite farmeroff Benjamite farmeroff Benjamite farmeroff Benjamite farmer
Kish, who shines only in the reflected glory of his son, whereas we have no mention ofKish, who shines only in the reflected glory of his son, whereas we have no mention ofKish, who shines only in the reflected glory of his son, whereas we have no mention ofKish, who shines only in the reflected glory of his son, whereas we have no mention of
Saul himself. There is no reason to say that another Kish may not have been foundSaul himself. There is no reason to say that another Kish may not have been foundSaul himself. There is no reason to say that another Kish may not have been foundSaul himself. There is no reason to say that another Kish may not have been found
among the captives. Then it is quite possible to dispose of the second difficulty byamong the captives. Then it is quite possible to dispose of the second difficulty byamong the captives. Then it is quite possible to dispose of the second difficulty byamong the captives. Then it is quite possible to dispose of the second difficulty by
connecting the relative clause at the beginning of Estherconnecting the relative clause at the beginning of Estherconnecting the relative clause at the beginning of Estherconnecting the relative clause at the beginning of Esther 5555::::6666 ----"who had been carried"who had been carried"who had been carried"who had been carried
away"away"away"away"----with the nearest antecedent in the previous sentencewith the nearest antecedent in the previous sentencewith the nearest antecedent in the previous sentencewith the nearest antecedent in the previous sentence----viz., "Kish the Benjamite."viz., "Kish the Benjamite."viz., "Kish the Benjamite."viz., "Kish the Benjamite."
If we remove the semicolon from the end of EstherIf we remove the semicolon from the end of EstherIf we remove the semicolon from the end of EstherIf we remove the semicolon from the end of Esther 5555::::5555, the clauses will run on quite, the clauses will run on quite, the clauses will run on quite, the clauses will run on quite
smoothly and there will be no reason to go back to the name of Mordecai for thesmoothly and there will be no reason to go back to the name of Mordecai for thesmoothly and there will be no reason to go back to the name of Mordecai for thesmoothly and there will be no reason to go back to the name of Mordecai for the
antecedent of the relative; we can read the words thusantecedent of the relative; we can read the words thusantecedent of the relative; we can read the words thusantecedent of the relative; we can read the words thus----"Kish the Benjamite who had"Kish the Benjamite who had"Kish the Benjamite who had"Kish the Benjamite who had
been carried away," etc. In this way all difficulty vanishes. But the passage still retains abeen carried away," etc. In this way all difficulty vanishes. But the passage still retains abeen carried away," etc. In this way all difficulty vanishes. But the passage still retains abeen carried away," etc. In this way all difficulty vanishes. But the passage still retains a
special significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, aspecial significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, aspecial significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, aspecial significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, a
descendant of one of the captive contemporaries of Jeconiah, and therefore most likelydescendant of one of the captive contemporaries of Jeconiah, and therefore most likelydescendant of one of the captive contemporaries of Jeconiah, and therefore most likelydescendant of one of the captive contemporaries of Jeconiah, and therefore most likely
a scion of a princely house. The preservation of his ancestral record gives us a hint ofa scion of a princely house. The preservation of his ancestral record gives us a hint ofa scion of a princely house. The preservation of his ancestral record gives us a hint ofa scion of a princely house. The preservation of his ancestral record gives us a hint of
the sort of mental pabulum on which the man had been nurtured. Living in the palace,the sort of mental pabulum on which the man had been nurtured. Living in the palace,the sort of mental pabulum on which the man had been nurtured. Living in the palace,the sort of mental pabulum on which the man had been nurtured. Living in the palace,
apparently as a porter, and possibly as a eunuch of the harem, Mordecai would haveapparently as a porter, and possibly as a eunuch of the harem, Mordecai would haveapparently as a porter, and possibly as a eunuch of the harem, Mordecai would haveapparently as a porter, and possibly as a eunuch of the harem, Mordecai would have
been tempted to forget his people. Nevertheless it is plain that he had cherishedbeen tempted to forget his people. Nevertheless it is plain that he had cherishedbeen tempted to forget his people. Nevertheless it is plain that he had cherishedbeen tempted to forget his people. Nevertheless it is plain that he had cherished
traditions of the sad past, and trained his soul to cling to the story of his fathers’traditions of the sad past, and trained his soul to cling to the story of his fathers’traditions of the sad past, and trained his soul to cling to the story of his fathers’traditions of the sad past, and trained his soul to cling to the story of his fathers’
sufferings in spite of all the distractions of a Persian court life. Though in a humblersufferings in spite of all the distractions of a Persian court life. Though in a humblersufferings in spite of all the distractions of a Persian court life. Though in a humblersufferings in spite of all the distractions of a Persian court life. Though in a humbler
sphere, he thus resembled Artaxerxes’ cupsphere, he thus resembled Artaxerxes’ cupsphere, he thus resembled Artaxerxes’ cupsphere, he thus resembled Artaxerxes’ cup----bearer, the great patriot Nehemiah.bearer, the great patriot Nehemiah.bearer, the great patriot Nehemiah.bearer, the great patriot Nehemiah.
The peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of allThe peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of allThe peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of allThe peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of all
that is done for the deliverance of Israel at a time of desperate peril without being atthat is done for the deliverance of Israel at a time of desperate peril without being atthat is done for the deliverance of Israel at a time of desperate peril without being atthat is done for the deliverance of Israel at a time of desperate peril without being at
first a prominent character. Thus he first appears as the guardian of his young cousin,first a prominent character. Thus he first appears as the guardian of his young cousin,first a prominent character. Thus he first appears as the guardian of his young cousin,first a prominent character. Thus he first appears as the guardian of his young cousin,
whom he has cherished and trained, and whom he now introduces to the royal haremwhom he has cherished and trained, and whom he now introduces to the royal haremwhom he has cherished and trained, and whom he now introduces to the royal haremwhom he has cherished and trained, and whom he now introduces to the royal harem
where she will play her more conspicuous part. Throughout the whole course of eventswhere she will play her more conspicuous part. Throughout the whole course of eventswhere she will play her more conspicuous part. Throughout the whole course of eventswhere she will play her more conspicuous part. Throughout the whole course of events
Mordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. HeMordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. HeMordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. HeMordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. He
haunts the precincts of the harem, if by chance he may catch a glimpse of his fosterhaunts the precincts of the harem, if by chance he may catch a glimpse of his fosterhaunts the precincts of the harem, if by chance he may catch a glimpse of his fosterhaunts the precincts of the harem, if by chance he may catch a glimpse of his foster

37. child. He is a lonely man now, for he has parted with the light of his home. He has donechild. He is a lonely man now, for he has parted with the light of his home. He has donechild. He is a lonely man now, for he has parted with the light of his home. He has donechild. He is a lonely man now, for he has parted with the light of his home. He has done
this voluntarily, unselfishlythis voluntarily, unselfishlythis voluntarily, unselfishlythis voluntarily, unselfishly----first, to advance the lovely creature who has beenfirst, to advance the lovely creature who has beenfirst, to advance the lovely creature who has beenfirst, to advance the lovely creature who has been
committed to his charge, and secondly, as it turns out, for the saving of his people.committed to his charge, and secondly, as it turns out, for the saving of his people.committed to his charge, and secondly, as it turns out, for the saving of his people.committed to his charge, and secondly, as it turns out, for the saving of his people.
Even now his chief thought is not for the cheering of his own solitude. His constant aimEven now his chief thought is not for the cheering of his own solitude. His constant aimEven now his chief thought is not for the cheering of his own solitude. His constant aimEven now his chief thought is not for the cheering of his own solitude. His constant aim
is to guide his young cousin in the difficult path of her new career. Subsequently heis to guide his young cousin in the difficult path of her new career. Subsequently heis to guide his young cousin in the difficult path of her new career. Subsequently heis to guide his young cousin in the difficult path of her new career. Subsequently he
receives the highest honours the king can bestow, but he never seeks them, and hereceives the highest honours the king can bestow, but he never seeks them, and hereceives the highest honours the king can bestow, but he never seeks them, and hereceives the highest honours the king can bestow, but he never seeks them, and he
would be quite content to remain in the background to the end, if only his eager desirewould be quite content to remain in the background to the end, if only his eager desirewould be quite content to remain in the background to the end, if only his eager desirewould be quite content to remain in the background to the end, if only his eager desire
for the good of his people could be accomplished by the queen who has learnt to leanfor the good of his people could be accomplished by the queen who has learnt to leanfor the good of his people could be accomplished by the queen who has learnt to leanfor the good of his people could be accomplished by the queen who has learnt to lean
upon his counsel from her childhood. Such selfupon his counsel from her childhood. Such selfupon his counsel from her childhood. Such selfupon his counsel from her childhood. Such self----effacement is most rare and beautiful.effacement is most rare and beautiful.effacement is most rare and beautiful.effacement is most rare and beautiful.
A subtle temptation to selfA subtle temptation to selfA subtle temptation to selfA subtle temptation to self----regarding ambition besets the path of every man whoregarding ambition besets the path of every man whoregarding ambition besets the path of every man whoregarding ambition besets the path of every man who
attempts some great public work for the good of others in a way that necessarily bringsattempts some great public work for the good of others in a way that necessarily bringsattempts some great public work for the good of others in a way that necessarily bringsattempts some great public work for the good of others in a way that necessarily brings
him under observation. Even though he believes himself to be inspired by the puresthim under observation. Even though he believes himself to be inspired by the puresthim under observation. Even though he believes himself to be inspired by the puresthim under observation. Even though he believes himself to be inspired by the purest
patriotism, it is impossible for him not to perceive that he is exposing himself topatriotism, it is impossible for him not to perceive that he is exposing himself topatriotism, it is impossible for him not to perceive that he is exposing himself topatriotism, it is impossible for him not to perceive that he is exposing himself to
admiration by the very disinterestedness of his conduct. The rare thing is to see theadmiration by the very disinterestedness of his conduct. The rare thing is to see theadmiration by the very disinterestedness of his conduct. The rare thing is to see theadmiration by the very disinterestedness of his conduct. The rare thing is to see the
same earnestness on the part of a person in an obscure place, willing that the whole ofsame earnestness on the part of a person in an obscure place, willing that the whole ofsame earnestness on the part of a person in an obscure place, willing that the whole ofsame earnestness on the part of a person in an obscure place, willing that the whole of
his energy should be devoted to the training and guiding of another, who alone is tohis energy should be devoted to the training and guiding of another, who alone is tohis energy should be devoted to the training and guiding of another, who alone is tohis energy should be devoted to the training and guiding of another, who alone is to
become the visible agent of some great work.become the visible agent of some great work.become the visible agent of some great work.become the visible agent of some great work.
The one action in which Mordecai momentarily takes the first place throws light onThe one action in which Mordecai momentarily takes the first place throws light onThe one action in which Mordecai momentarily takes the first place throws light onThe one action in which Mordecai momentarily takes the first place throws light on
another side of his character. There is a secondary plot in the story. Mordecai saves theanother side of his character. There is a secondary plot in the story. Mordecai saves theanother side of his character. There is a secondary plot in the story. Mordecai saves theanother side of his character. There is a secondary plot in the story. Mordecai saves the
king’s life by discovering to him a conspiracy. The value of this service is strikinglyking’s life by discovering to him a conspiracy. The value of this service is strikinglyking’s life by discovering to him a conspiracy. The value of this service is strikinglyking’s life by discovering to him a conspiracy. The value of this service is strikingly
illustrated by the historical fact that, at a later time, just another such conspiracy issuedillustrated by the historical fact that, at a later time, just another such conspiracy issuedillustrated by the historical fact that, at a later time, just another such conspiracy issuedillustrated by the historical fact that, at a later time, just another such conspiracy issued
in the assassination of Xerxes. In the distractions of his foreign expeditions and hisin the assassination of Xerxes. In the distractions of his foreign expeditions and hisin the assassination of Xerxes. In the distractions of his foreign expeditions and hisin the assassination of Xerxes. In the distractions of his foreign expeditions and his
abandonment to selfabandonment to selfabandonment to selfabandonment to self----indulgence at home, the king forgets the whole affair, andindulgence at home, the king forgets the whole affair, andindulgence at home, the king forgets the whole affair, andindulgence at home, the king forgets the whole affair, and
Mordecai goes on his quiet way as before, never dreaming of the honour with which itMordecai goes on his quiet way as before, never dreaming of the honour with which itMordecai goes on his quiet way as before, never dreaming of the honour with which itMordecai goes on his quiet way as before, never dreaming of the honour with which it
is to be rewarded. Now this incident seems to be introduced to show how the intricateis to be rewarded. Now this incident seems to be introduced to show how the intricateis to be rewarded. Now this incident seems to be introduced to show how the intricateis to be rewarded. Now this incident seems to be introduced to show how the intricate
wheels of Providence all work on for the ultimate deliverance of Israel. The accidentalwheels of Providence all work on for the ultimate deliverance of Israel. The accidentalwheels of Providence all work on for the ultimate deliverance of Israel. The accidentalwheels of Providence all work on for the ultimate deliverance of Israel. The accidental
discovery of Mordecai’s unrequited service, when the king is beguiling the long hoursdiscovery of Mordecai’s unrequited service, when the king is beguiling the long hoursdiscovery of Mordecai’s unrequited service, when the king is beguiling the long hoursdiscovery of Mordecai’s unrequited service, when the king is beguiling the long hours
of a sleepless night by listening to the chronicles of his reign, leads to the recognition ofof a sleepless night by listening to the chronicles of his reign, leads to the recognition ofof a sleepless night by listening to the chronicles of his reign, leads to the recognition ofof a sleepless night by listening to the chronicles of his reign, leads to the recognition of
Mordecai and the first humiliation of Haman, and prepares the king for furtherMordecai and the first humiliation of Haman, and prepares the king for furtherMordecai and the first humiliation of Haman, and prepares the king for furtherMordecai and the first humiliation of Haman, and prepares the king for further
measures. But the incident reflects a side light on Mordecai in another direction. Themeasures. But the incident reflects a side light on Mordecai in another direction. Themeasures. But the incident reflects a side light on Mordecai in another direction. Themeasures. But the incident reflects a side light on Mordecai in another direction. The

38. humble porter is loyal to the great despot. He is a passionately patriotic Jew, but hishumble porter is loyal to the great despot. He is a passionately patriotic Jew, but hishumble porter is loyal to the great despot. He is a passionately patriotic Jew, but hishumble porter is loyal to the great despot. He is a passionately patriotic Jew, but his
patriotism does not make a rebel of him, nor does it permit him to stand aside silentlypatriotism does not make a rebel of him, nor does it permit him to stand aside silentlypatriotism does not make a rebel of him, nor does it permit him to stand aside silentlypatriotism does not make a rebel of him, nor does it permit him to stand aside silently
and see a villainous intrigue go on unmolested, even though it is aimed at the monarchand see a villainous intrigue go on unmolested, even though it is aimed at the monarchand see a villainous intrigue go on unmolested, even though it is aimed at the monarchand see a villainous intrigue go on unmolested, even though it is aimed at the monarch
who is holding his people in subjection. Mordecai is the humble friend of the greatwho is holding his people in subjection. Mordecai is the humble friend of the greatwho is holding his people in subjection. Mordecai is the humble friend of the greatwho is holding his people in subjection. Mordecai is the humble friend of the great
Persian king in the moment of danger. This is the more remarkable when we comparePersian king in the moment of danger. This is the more remarkable when we comparePersian king in the moment of danger. This is the more remarkable when we comparePersian king in the moment of danger. This is the more remarkable when we compare
it with his ruthless thirst for vengeance against the known enemies of Israel. It showsit with his ruthless thirst for vengeance against the known enemies of Israel. It showsit with his ruthless thirst for vengeance against the known enemies of Israel. It showsit with his ruthless thirst for vengeance against the known enemies of Israel. It shows
that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of thisthat he does not treat Ahasuerus as an enemy of his people. No doubt the writer of thisthat he does not treat Ahasuerus as an enemy of his people. No doubt the writer of thisthat he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this
narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to anarrative wished it to be seen that the most patriotic Jew could be perfectly loyal to anarrative wished it to be seen that the most patriotic Jew could be perfectly loyal to anarrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a
foreign government. The shining examples of Joseph and Daniel have set the same ideaforeign government. The shining examples of Joseph and Daniel have set the same ideaforeign government. The shining examples of Joseph and Daniel have set the same ideaforeign government. The shining examples of Joseph and Daniel have set the same idea
before the world for the vindication of a grossly maligned people, who, like thebefore the world for the vindication of a grossly maligned people, who, like thebefore the world for the vindication of a grossly maligned people, who, like thebefore the world for the vindication of a grossly maligned people, who, like the
Christians in the days of Tacitus, have been most unjustly hated as the enemies of theChristians in the days of Tacitus, have been most unjustly hated as the enemies of theChristians in the days of Tacitus, have been most unjustly hated as the enemies of theChristians in the days of Tacitus, have been most unjustly hated as the enemies of the
human race. The capacity to adapt itself loyally to the service of foreign governments,human race. The capacity to adapt itself loyally to the service of foreign governments,human race. The capacity to adapt itself loyally to the service of foreign governments,human race. The capacity to adapt itself loyally to the service of foreign governments,
without abandoning one iota of its religion or its patriotism, is a unique trait in thewithout abandoning one iota of its religion or its patriotism, is a unique trait in thewithout abandoning one iota of its religion or its patriotism, is a unique trait in thewithout abandoning one iota of its religion or its patriotism, is a unique trait in the
genius of this wonderful race. The Zealot is not the typical Jewgenius of this wonderful race. The Zealot is not the typical Jewgenius of this wonderful race. The Zealot is not the typical Jewgenius of this wonderful race. The Zealot is not the typical Jew----patriot. He is apatriot. He is apatriot. He is apatriot. He is a
secretion of diseased and decayed patriotism, True patriotism is large enough andsecretion of diseased and decayed patriotism, True patriotism is large enough andsecretion of diseased and decayed patriotism, True patriotism is large enough andsecretion of diseased and decayed patriotism, True patriotism is large enough and
patient enough to recognise the duties that lie outside its immediate aims. Its finepatient enough to recognise the duties that lie outside its immediate aims. Its finepatient enough to recognise the duties that lie outside its immediate aims. Its finepatient enough to recognise the duties that lie outside its immediate aims. Its fine
perfection is attained when it can be flexible without becoming servile.perfection is attained when it can be flexible without becoming servile.perfection is attained when it can be flexible without becoming servile.perfection is attained when it can be flexible without becoming servile.
We see that in Mordecai the flexibility of Jewish patriotism was consistent with a proudWe see that in Mordecai the flexibility of Jewish patriotism was consistent with a proudWe see that in Mordecai the flexibility of Jewish patriotism was consistent with a proudWe see that in Mordecai the flexibility of Jewish patriotism was consistent with a proud
scorn of the least approach to servility. He. would not kiss the dust at the approach ofscorn of the least approach to servility. He. would not kiss the dust at the approach ofscorn of the least approach to servility. He. would not kiss the dust at the approach ofscorn of the least approach to servility. He. would not kiss the dust at the approach of
Haman, grand vizier though the man was. It may be that he regarded this act ofHaman, grand vizier though the man was. It may be that he regarded this act ofHaman, grand vizier though the man was. It may be that he regarded this act ofHaman, grand vizier though the man was. It may be that he regarded this act of
homage as idolatroushomage as idolatroushomage as idolatroushomage as idolatrous----for it would seem that Persian monarchs were not unwilling tofor it would seem that Persian monarchs were not unwilling tofor it would seem that Persian monarchs were not unwilling tofor it would seem that Persian monarchs were not unwilling to
accept the adulation of Divine honours, and the vain minister was aping the airs of hisaccept the adulation of Divine honours, and the vain minister was aping the airs of hisaccept the adulation of Divine honours, and the vain minister was aping the airs of hisaccept the adulation of Divine honours, and the vain minister was aping the airs of his
royal master. But, perhaps, like those Greeks who would not humble their pride byroyal master. But, perhaps, like those Greeks who would not humble their pride byroyal master. But, perhaps, like those Greeks who would not humble their pride byroyal master. But, perhaps, like those Greeks who would not humble their pride by
prostrating themselves at the bidding of an Oriental barbarian, Mordecai held himselfprostrating themselves at the bidding of an Oriental barbarian, Mordecai held himselfprostrating themselves at the bidding of an Oriental barbarian, Mordecai held himselfprostrating themselves at the bidding of an Oriental barbarian, Mordecai held himself
up from a sense of selfup from a sense of selfup from a sense of selfup from a sense of self----respect. In either case it must be evident that he showed arespect. In either case it must be evident that he showed arespect. In either case it must be evident that he showed arespect. In either case it must be evident that he showed a
daringly independent spirit. He could not but know that such an affront as he ventureddaringly independent spirit. He could not but know that such an affront as he ventureddaringly independent spirit. He could not but know that such an affront as he ventureddaringly independent spirit. He could not but know that such an affront as he ventured
to offer to Haman would annoy the great man. But he had not calculated on theto offer to Haman would annoy the great man. But he had not calculated on theto offer to Haman would annoy the great man. But he had not calculated on theto offer to Haman would annoy the great man. But he had not calculated on the
unfathomable depths of Haman’s vanity. Nobody who credits his fellows with rationalunfathomable depths of Haman’s vanity. Nobody who credits his fellows with rationalunfathomable depths of Haman’s vanity. Nobody who credits his fellows with rationalunfathomable depths of Haman’s vanity. Nobody who credits his fellows with rational
motives would dream that so simple an offence as this of Mordecai’s could provoke somotives would dream that so simple an offence as this of Mordecai’s could provoke somotives would dream that so simple an offence as this of Mordecai’s could provoke somotives would dream that so simple an offence as this of Mordecai’s could provoke so
vast an act of vengeance as the massacre of a nation. When he saw the outrageousvast an act of vengeance as the massacre of a nation. When he saw the outrageousvast an act of vengeance as the massacre of a nation. When he saw the outrageousvast an act of vengeance as the massacre of a nation. When he saw the outrageous

39. consequences of his mild act of independence, Mordecai must have felt it doublyconsequences of his mild act of independence, Mordecai must have felt it doublyconsequences of his mild act of independence, Mordecai must have felt it doublyconsequences of his mild act of independence, Mordecai must have felt it doubly
incumbent upon him to strain every nerve to save his people. Their danger wasincumbent upon him to strain every nerve to save his people. Their danger wasincumbent upon him to strain every nerve to save his people. Their danger wasincumbent upon him to strain every nerve to save his people. Their danger was
indirectly due to his conduct. Still he could never have foreseen such a result, andindirectly due to his conduct. Still he could never have foreseen such a result, andindirectly due to his conduct. Still he could never have foreseen such a result, andindirectly due to his conduct. Still he could never have foreseen such a result, and
therefore he should not be held responsible for it. The tremendous disproportiontherefore he should not be held responsible for it. The tremendous disproportiontherefore he should not be held responsible for it. The tremendous disproportiontherefore he should not be held responsible for it. The tremendous disproportion
between motive and action in the behaviour of Haman is like one of those fantasticbetween motive and action in the behaviour of Haman is like one of those fantasticbetween motive and action in the behaviour of Haman is like one of those fantasticbetween motive and action in the behaviour of Haman is like one of those fantastic
freaks that abound in the impossible world of "The Arabian Nights," but for thefreaks that abound in the impossible world of "The Arabian Nights," but for thefreaks that abound in the impossible world of "The Arabian Nights," but for thefreaks that abound in the impossible world of "The Arabian Nights," but for the
occurrence of which we make no provision in real life, simply because we do not act onoccurrence of which we make no provision in real life, simply because we do not act onoccurrence of which we make no provision in real life, simply because we do not act onoccurrence of which we make no provision in real life, simply because we do not act on
the assumption that the universe is nothing better than a huge lunatic asylum.the assumption that the universe is nothing better than a huge lunatic asylum.the assumption that the universe is nothing better than a huge lunatic asylum.the assumption that the universe is nothing better than a huge lunatic asylum.
The escape from this altogether unexpected danger is due to two courses of events.The escape from this altogether unexpected danger is due to two courses of events.The escape from this altogether unexpected danger is due to two courses of events.The escape from this altogether unexpected danger is due to two courses of events.
One of themOne of themOne of themOne of them----in accordance with the reserved style of the narrativein accordance with the reserved style of the narrativein accordance with the reserved style of the narrativein accordance with the reserved style of the narrative----appears to be quiteappears to be quiteappears to be quiteappears to be quite
accidental. Mordecai got the reward he never sought in what seems to be the mostaccidental. Mordecai got the reward he never sought in what seems to be the mostaccidental. Mordecai got the reward he never sought in what seems to be the mostaccidental. Mordecai got the reward he never sought in what seems to be the most
casual way. He had no hand in obtaining for himself an honour which looks to uscasual way. He had no hand in obtaining for himself an honour which looks to uscasual way. He had no hand in obtaining for himself an honour which looks to uscasual way. He had no hand in obtaining for himself an honour which looks to us
quaintly childish. For a few brief hours he was paraded through the streets of the royalquaintly childish. For a few brief hours he was paraded through the streets of the royalquaintly childish. For a few brief hours he was paraded through the streets of the royalquaintly childish. For a few brief hours he was paraded through the streets of the royal
city as the man whom the king delighted to honour, with no less a person than thecity as the man whom the king delighted to honour, with no less a person than thecity as the man whom the king delighted to honour, with no less a person than thecity as the man whom the king delighted to honour, with no less a person than the
grand vizier to serve as his groom. It was Haman’s silly vanity that had invented thisgrand vizier to serve as his groom. It was Haman’s silly vanity that had invented thisgrand vizier to serve as his groom. It was Haman’s silly vanity that had invented thisgrand vizier to serve as his groom. It was Haman’s silly vanity that had invented this
frivolous proceeding. We can hardly suppose that Mordecai cared much for it. Afterfrivolous proceeding. We can hardly suppose that Mordecai cared much for it. Afterfrivolous proceeding. We can hardly suppose that Mordecai cared much for it. Afterfrivolous proceeding. We can hardly suppose that Mordecai cared much for it. After
the procession had completed its round, in true Oriental fashion Mordecai put off histhe procession had completed its round, in true Oriental fashion Mordecai put off histhe procession had completed its round, in true Oriental fashion Mordecai put off histhe procession had completed its round, in true Oriental fashion Mordecai put off his
gorgeous robes, like a poor actor returning from the stage to his garret, and settledgorgeous robes, like a poor actor returning from the stage to his garret, and settledgorgeous robes, like a poor actor returning from the stage to his garret, and settledgorgeous robes, like a poor actor returning from the stage to his garret, and settled
down to his lowly office exactly as if nothing had happened. This must seem to us adown to his lowly office exactly as if nothing had happened. This must seem to us adown to his lowly office exactly as if nothing had happened. This must seem to us adown to his lowly office exactly as if nothing had happened. This must seem to us a
foolish business, unless we can look at it through the magnifying glass of an Orientalfoolish business, unless we can look at it through the magnifying glass of an Orientalfoolish business, unless we can look at it through the magnifying glass of an Orientalfoolish business, unless we can look at it through the magnifying glass of an Oriental
imagination, and even then there is nothing very fascinating in it. Still it had importantimagination, and even then there is nothing very fascinating in it. Still it had importantimagination, and even then there is nothing very fascinating in it. Still it had importantimagination, and even then there is nothing very fascinating in it. Still it had important
consequences. For, in the first place, it prepared the way for a further recognition ofconsequences. For, in the first place, it prepared the way for a further recognition ofconsequences. For, in the first place, it prepared the way for a further recognition ofconsequences. For, in the first place, it prepared the way for a further recognition of
Mordecai in the future. He was now a marked personage. Ahasuerus knew him, andMordecai in the future. He was now a marked personage. Ahasuerus knew him, andMordecai in the future. He was now a marked personage. Ahasuerus knew him, andMordecai in the future. He was now a marked personage. Ahasuerus knew him, and
was gratefully disposed towards him. The people understood that the king delighted towas gratefully disposed towards him. The people understood that the king delighted towas gratefully disposed towards him. The people understood that the king delighted towas gratefully disposed towards him. The people understood that the king delighted to
honour him. His couch would not be the softer nor his bread the sweeter, but all sortshonour him. His couch would not be the softer nor his bread the sweeter, but all sortshonour him. His couch would not be the softer nor his bread the sweeter, but all sortshonour him. His couch would not be the softer nor his bread the sweeter, but all sorts
of future possibilities lay open before him. To many men the possibilities of life areof future possibilities lay open before him. To many men the possibilities of life areof future possibilities lay open before him. To many men the possibilities of life areof future possibilities lay open before him. To many men the possibilities of life are
more precious than the actualities. We cannot say, however, that they meant much tomore precious than the actualities. We cannot say, however, that they meant much tomore precious than the actualities. We cannot say, however, that they meant much tomore precious than the actualities. We cannot say, however, that they meant much to
Mordecai, for he was not ambitious, and he had no reason to think that the king’sMordecai, for he was not ambitious, and he had no reason to think that the king’sMordecai, for he was not ambitious, and he had no reason to think that the king’sMordecai, for he was not ambitious, and he had no reason to think that the king’s
conscience was not perfectly satisfied with the cheap settlement of his debt ofconscience was not perfectly satisfied with the cheap settlement of his debt ofconscience was not perfectly satisfied with the cheap settlement of his debt ofconscience was not perfectly satisfied with the cheap settlement of his debt of
gratitude. Still the possibilities existed, and before the end of the tale they hadgratitude. Still the possibilities existed, and before the end of the tale they hadgratitude. Still the possibilities existed, and before the end of the tale they hadgratitude. Still the possibilities existed, and before the end of the tale they had

40. blossomed out to very brilliant results.blossomed out to very brilliant results.blossomed out to very brilliant results.blossomed out to very brilliant results.
But another consequence of the pageant was that the heart of Haman was turned toBut another consequence of the pageant was that the heart of Haman was turned toBut another consequence of the pageant was that the heart of Haman was turned toBut another consequence of the pageant was that the heart of Haman was turned to
gall. We see him livid with jealousy, inconsolable until his wifegall. We see him livid with jealousy, inconsolable until his wifegall. We see him livid with jealousy, inconsolable until his wifegall. We see him livid with jealousy, inconsolable until his wife----who evidently knowswho evidently knowswho evidently knowswho evidently knows
him wellhim wellhim wellhim well----proposes to satisfy his spite by another piece of fanciful extravagance.proposes to satisfy his spite by another piece of fanciful extravagance.proposes to satisfy his spite by another piece of fanciful extravagance.proposes to satisfy his spite by another piece of fanciful extravagance.
Mordecai shall be impaled on a mighty stake, so high that all the world shall see theMordecai shall be impaled on a mighty stake, so high that all the world shall see theMordecai shall be impaled on a mighty stake, so high that all the world shall see theMordecai shall be impaled on a mighty stake, so high that all the world shall see the
ghastly spectacle. This may give some comfort to the wounded vanity of the grandghastly spectacle. This may give some comfort to the wounded vanity of the grandghastly spectacle. This may give some comfort to the wounded vanity of the grandghastly spectacle. This may give some comfort to the wounded vanity of the grand
vizier. But consolation to Haman will be death and torment to Mordecai.vizier. But consolation to Haman will be death and torment to Mordecai.vizier. But consolation to Haman will be death and torment to Mordecai.vizier. But consolation to Haman will be death and torment to Mordecai.
Now we come to the second course of events that issued in the deliverance and triumphNow we come to the second course of events that issued in the deliverance and triumphNow we come to the second course of events that issued in the deliverance and triumphNow we come to the second course of events that issued in the deliverance and triumph
of Israel, and therewith in the escape and exaltation of Mordecai. Here the watchfulof Israel, and therewith in the escape and exaltation of Mordecai. Here the watchfulof Israel, and therewith in the escape and exaltation of Mordecai. Here the watchfulof Israel, and therewith in the escape and exaltation of Mordecai. Here the watchful
porter is at the spring of all that happens. His fasting, and the earnest counsels he laysporter is at the spring of all that happens. His fasting, and the earnest counsels he laysporter is at the spring of all that happens. His fasting, and the earnest counsels he laysporter is at the spring of all that happens. His fasting, and the earnest counsels he lays
upon Esther, bear witness to the intensity of his nature. Again the characteristicupon Esther, bear witness to the intensity of his nature. Again the characteristicupon Esther, bear witness to the intensity of his nature. Again the characteristicupon Esther, bear witness to the intensity of his nature. Again the characteristic
reserve of the narrative obscures all religious considerations. But, as we have seenreserve of the narrative obscures all religious considerations. But, as we have seenreserve of the narrative obscures all religious considerations. But, as we have seenreserve of the narrative obscures all religious considerations. But, as we have seen
already, Mordecai is persuaded that deliverance will come to Israel from some quarter,already, Mordecai is persuaded that deliverance will come to Israel from some quarter,already, Mordecai is persuaded that deliverance will come to Israel from some quarter,already, Mordecai is persuaded that deliverance will come to Israel from some quarter,
and he suggests that Esther has been raised to her high position for the purpose ofand he suggests that Esther has been raised to her high position for the purpose ofand he suggests that Esther has been raised to her high position for the purpose ofand he suggests that Esther has been raised to her high position for the purpose of
saving her people. We cannot but feel that these hints veil a very solid faith in thesaving her people. We cannot but feel that these hints veil a very solid faith in thesaving her people. We cannot but feel that these hints veil a very solid faith in thesaving her people. We cannot but feel that these hints veil a very solid faith in the
providence of God with regard to the Jews. On the surface of them they show faith inprovidence of God with regard to the Jews. On the surface of them they show faith inprovidence of God with regard to the Jews. On the surface of them they show faith inprovidence of God with regard to the Jews. On the surface of them they show faith in
the destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure itthe destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure itthe destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure itthe destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure it
has a future. It has survived the most awful disasters in the past. It seems to possess ahas a future. It has survived the most awful disasters in the past. It seems to possess ahas a future. It has survived the most awful disasters in the past. It seems to possess ahas a future. It has survived the most awful disasters in the past. It seems to possess a
charmed life. It must emerge safely from the present crisis. But Mordecai is not acharmed life. It must emerge safely from the present crisis. But Mordecai is not acharmed life. It must emerge safely from the present crisis. But Mordecai is not acharmed life. It must emerge safely from the present crisis. But Mordecai is not a
fatalist whose creed paralyses his energies. He is most distressed and anxious at thefatalist whose creed paralyses his energies. He is most distressed and anxious at thefatalist whose creed paralyses his energies. He is most distressed and anxious at thefatalist whose creed paralyses his energies. He is most distressed and anxious at the
prospect of the great danger that threatens his people. He is most persistent in pressingprospect of the great danger that threatens his people. He is most persistent in pressingprospect of the great danger that threatens his people. He is most persistent in pressingprospect of the great danger that threatens his people. He is most persistent in pressing
for the execution of measures of deliverance. Still in all this he is buoyed up by afor the execution of measures of deliverance. Still in all this he is buoyed up by afor the execution of measures of deliverance. Still in all this he is buoyed up by afor the execution of measures of deliverance. Still in all this he is buoyed up by a
strange faith in his nation’s destiny. This is the faith that the English novelist hasstrange faith in his nation’s destiny. This is the faith that the English novelist hasstrange faith in his nation’s destiny. This is the faith that the English novelist hasstrange faith in his nation’s destiny. This is the faith that the English novelist has
transferred to her modern Mordecai. It cannot be gainsaid that there is much in thetransferred to her modern Mordecai. It cannot be gainsaid that there is much in thetransferred to her modern Mordecai. It cannot be gainsaid that there is much in thetransferred to her modern Mordecai. It cannot be gainsaid that there is much in the
marvellous history of the unique people, whose vitality and energy, astonish us even tomarvellous history of the unique people, whose vitality and energy, astonish us even tomarvellous history of the unique people, whose vitality and energy, astonish us even tomarvellous history of the unique people, whose vitality and energy, astonish us even to----
day, to justify the sanguine expectation of prophetic souls that Israel has yet a greatday, to justify the sanguine expectation of prophetic souls that Israel has yet a greatday, to justify the sanguine expectation of prophetic souls that Israel has yet a greatday, to justify the sanguine expectation of prophetic souls that Israel has yet a great
destiny to fulfil in future ages.destiny to fulfil in future ages.destiny to fulfil in future ages.destiny to fulfil in future ages.
The ugly side of Jewish patriotism is also apparent in Mordecai, and it must not beThe ugly side of Jewish patriotism is also apparent in Mordecai, and it must not beThe ugly side of Jewish patriotism is also apparent in Mordecai, and it must not beThe ugly side of Jewish patriotism is also apparent in Mordecai, and it must not be

41. ignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act ofignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act ofignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act ofignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act of
retaliation that far exceeds the necessity of selfretaliation that far exceeds the necessity of selfretaliation that far exceeds the necessity of selfretaliation that far exceeds the necessity of self----defence, and Mordecai must bear thedefence, and Mordecai must bear thedefence, and Mordecai must bear thedefence, and Mordecai must bear the
chief blame of this crime. But then the considerations in extenuation of its guilt whichchief blame of this crime. But then the considerations in extenuation of its guilt whichchief blame of this crime. But then the considerations in extenuation of its guilt whichchief blame of this crime. But then the considerations in extenuation of its guilt which
have already come under our notice may be applied to him. The danger was supreme.have already come under our notice may be applied to him. The danger was supreme.have already come under our notice may be applied to him. The danger was supreme.have already come under our notice may be applied to him. The danger was supreme.
The Jews were in a minority. The king was cruel, fickle, senseless. It was a desperateThe Jews were in a minority. The king was cruel, fickle, senseless. It was a desperateThe Jews were in a minority. The king was cruel, fickle, senseless. It was a desperateThe Jews were in a minority. The king was cruel, fickle, senseless. It was a desperate
case. We cannot be surprised that the remedy was desperate also. There was nocase. We cannot be surprised that the remedy was desperate also. There was nocase. We cannot be surprised that the remedy was desperate also. There was nocase. We cannot be surprised that the remedy was desperate also. There was no
moderation on either side, but then "sweet reasonableness" is the last thing to bemoderation on either side, but then "sweet reasonableness" is the last thing to bemoderation on either side, but then "sweet reasonableness" is the last thing to bemoderation on either side, but then "sweet reasonableness" is the last thing to be
looked for in any of the characters of the Book of Esther. Here everything islooked for in any of the characters of the Book of Esther. Here everything islooked for in any of the characters of the Book of Esther. Here everything islooked for in any of the characters of the Book of Esther. Here everything is
extravagant. The course of events is too grotesque to be gravely weighed in the scalesextravagant. The course of events is too grotesque to be gravely weighed in the scalesextravagant. The course of events is too grotesque to be gravely weighed in the scalesextravagant. The course of events is too grotesque to be gravely weighed in the scales
that are used in the judgment of average men under average circumstances.that are used in the judgment of average men under average circumstances.that are used in the judgment of average men under average circumstances.that are used in the judgment of average men under average circumstances.
The Book of Esther closes with an account of the establishment of the Feast of PurimThe Book of Esther closes with an account of the establishment of the Feast of PurimThe Book of Esther closes with an account of the establishment of the Feast of PurimThe Book of Esther closes with an account of the establishment of the Feast of Purim
and the exaltation of Mordecai to the vacant place of Haman. The Israelite porterand the exaltation of Mordecai to the vacant place of Haman. The Israelite porterand the exaltation of Mordecai to the vacant place of Haman. The Israelite porterand the exaltation of Mordecai to the vacant place of Haman. The Israelite porter
becomes grand vizier of Persia! This is the crowning proof of the triumph of the Jewsbecomes grand vizier of Persia! This is the crowning proof of the triumph of the Jewsbecomes grand vizier of Persia! This is the crowning proof of the triumph of the Jewsbecomes grand vizier of Persia! This is the crowning proof of the triumph of the Jews
consequent on their deliverance. The whole process of events that issues so gloriouslyconsequent on their deliverance. The whole process of events that issues so gloriouslyconsequent on their deliverance. The whole process of events that issues so gloriouslyconsequent on their deliverance. The whole process of events that issues so gloriously
is commemorated in the annual Feast of Purim. It is true that doubts have been thrownis commemorated in the annual Feast of Purim. It is true that doubts have been thrownis commemorated in the annual Feast of Purim. It is true that doubts have been thrownis commemorated in the annual Feast of Purim. It is true that doubts have been thrown
on the historical connection between that festival and the story of Esther. It has beenon the historical connection between that festival and the story of Esther. It has beenon the historical connection between that festival and the story of Esther. It has beenon the historical connection between that festival and the story of Esther. It has been
said that the word "Purim" may represent the portions assigned by lot, but not thesaid that the word "Purim" may represent the portions assigned by lot, but not thesaid that the word "Purim" may represent the portions assigned by lot, but not thesaid that the word "Purim" may represent the portions assigned by lot, but not the
lottery itself, that so trivial an accident as the method followed by Haman in selecting alottery itself, that so trivial an accident as the method followed by Haman in selecting alottery itself, that so trivial an accident as the method followed by Haman in selecting alottery itself, that so trivial an accident as the method followed by Haman in selecting a
day for his massacre of the Jews could not give its name to the celebration of theirday for his massacre of the Jews could not give its name to the celebration of theirday for his massacre of the Jews could not give its name to the celebration of theirday for his massacre of the Jews could not give its name to the celebration of their
escape from the threatened danger, that the feast was probably more ancient, and wasescape from the threatened danger, that the feast was probably more ancient, and wasescape from the threatened danger, that the feast was probably more ancient, and wasescape from the threatened danger, that the feast was probably more ancient, and was
really the festival of the new moon for the month in which it occurs. With regard to allreally the festival of the new moon for the month in which it occurs. With regard to allreally the festival of the new moon for the month in which it occurs. With regard to allreally the festival of the new moon for the month in which it occurs. With regard to all
of these and any other objections, there is one remark that may be made here. They areof these and any other objections, there is one remark that may be made here. They areof these and any other objections, there is one remark that may be made here. They areof these and any other objections, there is one remark that may be made here. They are
solely of archaeological interest. The character and meaning of the feast as it is knownsolely of archaeological interest. The character and meaning of the feast as it is knownsolely of archaeological interest. The character and meaning of the feast as it is knownsolely of archaeological interest. The character and meaning of the feast as it is known
to have been celebrated in historical times is not touched by them, because it is beyondto have been celebrated in historical times is not touched by them, because it is beyondto have been celebrated in historical times is not touched by them, because it is beyondto have been celebrated in historical times is not touched by them, because it is beyond
doubt that throughout the ages Purim has been inspired with passionate and almostdoubt that throughout the ages Purim has been inspired with passionate and almostdoubt that throughout the ages Purim has been inspired with passionate and almostdoubt that throughout the ages Purim has been inspired with passionate and almost
dramatic reminiscences of the story of Esther. Thus for all the celebrations of the feastdramatic reminiscences of the story of Esther. Thus for all the celebrations of the feastdramatic reminiscences of the story of Esther. Thus for all the celebrations of the feastdramatic reminiscences of the story of Esther. Thus for all the celebrations of the feast
that come within our ken this is its sole significance.that come within our ken this is its sole significance.that come within our ken this is its sole significance.that come within our ken this is its sole significance.
The worthiness of the festival will vary according to the ideas and feelings that areThe worthiness of the festival will vary according to the ideas and feelings that areThe worthiness of the festival will vary according to the ideas and feelings that areThe worthiness of the festival will vary according to the ideas and feelings that are
encouraged in connection with it. When it has been used as an opportunity forencouraged in connection with it. When it has been used as an opportunity forencouraged in connection with it. When it has been used as an opportunity forencouraged in connection with it. When it has been used as an opportunity for

42. cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes,cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes,cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes,cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes,
its effect must have been injurious and degrading. When, however, it has beenits effect must have been injurious and degrading. When, however, it has beenits effect must have been injurious and degrading. When, however, it has beenits effect must have been injurious and degrading. When, however, it has been
celebrated in the midst of grievous oppressions, though it has embittered the spirit ofcelebrated in the midst of grievous oppressions, though it has embittered the spirit ofcelebrated in the midst of grievous oppressions, though it has embittered the spirit ofcelebrated in the midst of grievous oppressions, though it has embittered the spirit of
animosity towards the oppressoranimosity towards the oppressoranimosity towards the oppressoranimosity towards the oppressor----the Christian Haman in most casesthe Christian Haman in most casesthe Christian Haman in most casesthe Christian Haman in most cases----it has been of realit has been of realit has been of realit has been of real
service in cheering a cruelly afflicted people. Even when it has been carried throughservice in cheering a cruelly afflicted people. Even when it has been carried throughservice in cheering a cruelly afflicted people. Even when it has been carried throughservice in cheering a cruelly afflicted people. Even when it has been carried through
with no seriousness of intention, merely as a holidaywith no seriousness of intention, merely as a holidaywith no seriousness of intention, merely as a holidaywith no seriousness of intention, merely as a holiday----devoted to music and dancing anddevoted to music and dancing anddevoted to music and dancing anddevoted to music and dancing and
games and all sorts of merrygames and all sorts of merrygames and all sorts of merrygames and all sorts of merry----making, its social effect in bringing a gleam of light intomaking, its social effect in bringing a gleam of light intomaking, its social effect in bringing a gleam of light intomaking, its social effect in bringing a gleam of light into
lives that were as a rule dismally sordid may have been decidedly healthy.lives that were as a rule dismally sordid may have been decidedly healthy.lives that were as a rule dismally sordid may have been decidedly healthy.lives that were as a rule dismally sordid may have been decidedly healthy.
But deeper thoughts must be stirred in devout hearts when brooding over the profoundBut deeper thoughts must be stirred in devout hearts when brooding over the profoundBut deeper thoughts must be stirred in devout hearts when brooding over the profoundBut deeper thoughts must be stirred in devout hearts when brooding over the profound
significance of the national festival. It celebrates a famous deliverance of the Jews fromsignificance of the national festival. It celebrates a famous deliverance of the Jews fromsignificance of the national festival. It celebrates a famous deliverance of the Jews fromsignificance of the national festival. It celebrates a famous deliverance of the Jews from
a fearful danger. Now deliverance is the keynote of Jewish history. This note wasa fearful danger. Now deliverance is the keynote of Jewish history. This note wasa fearful danger. Now deliverance is the keynote of Jewish history. This note wasa fearful danger. Now deliverance is the keynote of Jewish history. This note was
sounded as with a trumpet blast at the very birth of the nation, when, emerging fromsounded as with a trumpet blast at the very birth of the nation, when, emerging fromsounded as with a trumpet blast at the very birth of the nation, when, emerging fromsounded as with a trumpet blast at the very birth of the nation, when, emerging from
Egypt no better than a body of fugitive slaves, Israel was led through the Red Sea andEgypt no better than a body of fugitive slaves, Israel was led through the Red Sea andEgypt no better than a body of fugitive slaves, Israel was led through the Red Sea andEgypt no better than a body of fugitive slaves, Israel was led through the Red Sea and
Pharaoh’s hosts with their horses and chariots were overwhelmed in the flood. ThePharaoh’s hosts with their horses and chariots were overwhelmed in the flood. ThePharaoh’s hosts with their horses and chariots were overwhelmed in the flood. ThePharaoh’s hosts with their horses and chariots were overwhelmed in the flood. The
echo of the triumphant burst of praise that swelled out from the exodus pealed downecho of the triumphant burst of praise that swelled out from the exodus pealed downecho of the triumphant burst of praise that swelled out from the exodus pealed downecho of the triumphant burst of praise that swelled out from the exodus pealed down
the ages in the noblest songs of Hebrew Psalmists. Successive deliverances addedthe ages in the noblest songs of Hebrew Psalmists. Successive deliverances addedthe ages in the noblest songs of Hebrew Psalmists. Successive deliverances addedthe ages in the noblest songs of Hebrew Psalmists. Successive deliverances added
volume to this richest note of Jewish poetry. In all who looked up to God as thevolume to this richest note of Jewish poetry. In all who looked up to God as thevolume to this richest note of Jewish poetry. In all who looked up to God as thevolume to this richest note of Jewish poetry. In all who looked up to God as the
Redeemer of Israel the music was inspired by profound thankfulness, by true religionsRedeemer of Israel the music was inspired by profound thankfulness, by true religionsRedeemer of Israel the music was inspired by profound thankfulness, by true religionsRedeemer of Israel the music was inspired by profound thankfulness, by true religions
adoration. And yet Purim never became the Eucharist of Israel. It never approachedadoration. And yet Purim never became the Eucharist of Israel. It never approachedadoration. And yet Purim never became the Eucharist of Israel. It never approachedadoration. And yet Purim never became the Eucharist of Israel. It never approached
the solemn grandeur of Passover, that prince of festivals, in which the great primitivethe solemn grandeur of Passover, that prince of festivals, in which the great primitivethe solemn grandeur of Passover, that prince of festivals, in which the great primitivethe solemn grandeur of Passover, that prince of festivals, in which the great primitive
deliverance of Israel was celebrated with all the pomp and awe of its Divinedeliverance of Israel was celebrated with all the pomp and awe of its Divinedeliverance of Israel was celebrated with all the pomp and awe of its Divinedeliverance of Israel was celebrated with all the pomp and awe of its Divine
associations. It was always in the main a secular festival, relegated to the lower plane ofassociations. It was always in the main a secular festival, relegated to the lower plane ofassociations. It was always in the main a secular festival, relegated to the lower plane ofassociations. It was always in the main a secular festival, relegated to the lower plane of
social and domestic entertainments, like an English banksocial and domestic entertainments, like an English banksocial and domestic entertainments, like an English banksocial and domestic entertainments, like an English bank----holiday. Still even on its ownholiday. Still even on its ownholiday. Still even on its ownholiday. Still even on its own
lines it could serve a serious purpose. When Israel is practically idolised by Israelites,lines it could serve a serious purpose. When Israel is practically idolised by Israelites,lines it could serve a serious purpose. When Israel is practically idolised by Israelites,lines it could serve a serious purpose. When Israel is practically idolised by Israelites,
when the glory of the nation is accepted as the highest ideal to work up to, the truewhen the glory of the nation is accepted as the highest ideal to work up to, the truewhen the glory of the nation is accepted as the highest ideal to work up to, the truewhen the glory of the nation is accepted as the highest ideal to work up to, the true
religion of Israel is missed, because that is nothing less than the worship of God as Hereligion of Israel is missed, because that is nothing less than the worship of God as Hereligion of Israel is missed, because that is nothing less than the worship of God as Hereligion of Israel is missed, because that is nothing less than the worship of God as He
is revealed in Hebrew history. Nevertheless, in their right place, the privileges of theis revealed in Hebrew history. Nevertheless, in their right place, the privileges of theis revealed in Hebrew history. Nevertheless, in their right place, the privileges of theis revealed in Hebrew history. Nevertheless, in their right place, the privileges of the
nation and its destinies may be made the grounds of very exalted aspirations. Thenation and its destinies may be made the grounds of very exalted aspirations. Thenation and its destinies may be made the grounds of very exalted aspirations. Thenation and its destinies may be made the grounds of very exalted aspirations. The
nation is larger than the individual, larger than the family. An enthusiastic nationalnation is larger than the individual, larger than the family. An enthusiastic nationalnation is larger than the individual, larger than the family. An enthusiastic nationalnation is larger than the individual, larger than the family. An enthusiastic national
spirit must exert an expansive influence on the narrow, cramped lives of the men andspirit must exert an expansive influence on the narrow, cramped lives of the men andspirit must exert an expansive influence on the narrow, cramped lives of the men andspirit must exert an expansive influence on the narrow, cramped lives of the men and

43. women whom it delivers from selfish, domestic, and parochial limitations. It was awomen whom it delivers from selfish, domestic, and parochial limitations. It was awomen whom it delivers from selfish, domestic, and parochial limitations. It was awomen whom it delivers from selfish, domestic, and parochial limitations. It was a
liberal education for Jews to be taught to love their race, its history and its future. Ifliberal education for Jews to be taught to love their race, its history and its future. Ifliberal education for Jews to be taught to love their race, its history and its future. Ifliberal education for Jews to be taught to love their race, its history and its future. If----asasasas
seems probableseems probableseems probableseems probable----our Lord honoured the Feast of Purim by taking part in it, Johnour Lord honoured the Feast of Purim by taking part in it, Johnour Lord honoured the Feast of Purim by taking part in it, Johnour Lord honoured the Feast of Purim by taking part in it, John 5555::::1111 HeHeHeHe
must have credited the national life of His people with a worthy mission. Himself themust have credited the national life of His people with a worthy mission. Himself themust have credited the national life of His people with a worthy mission. Himself themust have credited the national life of His people with a worthy mission. Himself the
purest and best fruit of the stock of Israel, on the human side of His being, He realisedpurest and best fruit of the stock of Israel, on the human side of His being, He realisedpurest and best fruit of the stock of Israel, on the human side of His being, He realisedpurest and best fruit of the stock of Israel, on the human side of His being, He realised
in His own great mission of redemption the end for which God had repeatedlyin His own great mission of redemption the end for which God had repeatedlyin His own great mission of redemption the end for which God had repeatedlyin His own great mission of redemption the end for which God had repeatedly
redeemed Israel. Thus He showed that God had saved His people, not simply for theirredeemed Israel. Thus He showed that God had saved His people, not simply for theirredeemed Israel. Thus He showed that God had saved His people, not simply for theirredeemed Israel. Thus He showed that God had saved His people, not simply for their
own selfish satisfaction, but that through Christ they might carry salvation to the world.own selfish satisfaction, but that through Christ they might carry salvation to the world.own selfish satisfaction, but that through Christ they might carry salvation to the world.own selfish satisfaction, but that through Christ they might carry salvation to the world.
Purged from its base associations of blood and cruelty, Purim may symbolise to us thePurged from its base associations of blood and cruelty, Purim may symbolise to us thePurged from its base associations of blood and cruelty, Purim may symbolise to us thePurged from its base associations of blood and cruelty, Purim may symbolise to us the
triumph of the Church of Christ over her fiercest foes. The spirit of this triumph musttriumph of the Church of Christ over her fiercest foes. The spirit of this triumph musttriumph of the Church of Christ over her fiercest foes. The spirit of this triumph musttriumph of the Church of Christ over her fiercest foes. The spirit of this triumph must
be the very opposite of the spirit of wild vengeance exhibited by Mordecai and hisbe the very opposite of the spirit of wild vengeance exhibited by Mordecai and hisbe the very opposite of the spirit of wild vengeance exhibited by Mordecai and hisbe the very opposite of the spirit of wild vengeance exhibited by Mordecai and his
people in their brief season of unwonted elation. The Israel of God can never conquerpeople in their brief season of unwonted elation. The Israel of God can never conquerpeople in their brief season of unwonted elation. The Israel of God can never conquerpeople in their brief season of unwonted elation. The Israel of God can never conquer
her enemies by force. The victory of the Church must be the victory of brotherly love,her enemies by force. The victory of the Church must be the victory of brotherly love,her enemies by force. The victory of the Church must be the victory of brotherly love,her enemies by force. The victory of the Church must be the victory of brotherly love,
because brotherly love is the note of the true Church. But this victory Christ is winningbecause brotherly love is the note of the true Church. But this victory Christ is winningbecause brotherly love is the note of the true Church. But this victory Christ is winningbecause brotherly love is the note of the true Church. But this victory Christ is winning
throughout the ages, and the historical realisation of it is to us the Christianthroughout the ages, and the historical realisation of it is to us the Christianthroughout the ages, and the historical realisation of it is to us the Christianthroughout the ages, and the historical realisation of it is to us the Christian
counterpart of the story of Esther.counterpart of the story of Esther.counterpart of the story of Esther.counterpart of the story of Esther.
PULPIT, "Now in Shushan … there was a certain Jew. Hitherto the narrative has beenPULPIT, "Now in Shushan … there was a certain Jew. Hitherto the narrative has beenPULPIT, "Now in Shushan … there was a certain Jew. Hitherto the narrative has beenPULPIT, "Now in Shushan … there was a certain Jew. Hitherto the narrative has been
a mere story of the Persian court. Now at last a Jew is brought on the scene, verya mere story of the Persian court. Now at last a Jew is brought on the scene, verya mere story of the Persian court. Now at last a Jew is brought on the scene, verya mere story of the Persian court. Now at last a Jew is brought on the scene, very
abruptly; and the history is to a certain extent attached to the other sacred books, andabruptly; and the history is to a certain extent attached to the other sacred books, andabruptly; and the history is to a certain extent attached to the other sacred books, andabruptly; and the history is to a certain extent attached to the other sacred books, and
assigned its place, by the genealogy which follows. Whose name was Mordecai. Theassigned its place, by the genealogy which follows. Whose name was Mordecai. Theassigned its place, by the genealogy which follows. Whose name was Mordecai. Theassigned its place, by the genealogy which follows. Whose name was Mordecai. The
name Mordecai must almost certainly be connected with that of Marduk, or Merodach,name Mordecai must almost certainly be connected with that of Marduk, or Merodach,name Mordecai must almost certainly be connected with that of Marduk, or Merodach,name Mordecai must almost certainly be connected with that of Marduk, or Merodach,
the Babylonian and Assyrian god. But it may have been given to his son by a Babythe Babylonian and Assyrian god. But it may have been given to his son by a Babythe Babylonian and Assyrian god. But it may have been given to his son by a Babythe Babylonian and Assyrian god. But it may have been given to his son by a Baby----
Ionian Jew without any thought of its derivation or meaning, perhaps out ofIonian Jew without any thought of its derivation or meaning, perhaps out ofIonian Jew without any thought of its derivation or meaning, perhaps out ofIonian Jew without any thought of its derivation or meaning, perhaps out of
compliment to a Babylonian friend or master. Another Mordecai, also a Jew, iscompliment to a Babylonian friend or master. Another Mordecai, also a Jew, iscompliment to a Babylonian friend or master. Another Mordecai, also a Jew, iscompliment to a Babylonian friend or master. Another Mordecai, also a Jew, is
mentioned by Ezra (Ezramentioned by Ezra (Ezramentioned by Ezra (Ezramentioned by Ezra (Ezra 2222::::2222) and Nehemiah (Nehemiah) and Nehemiah (Nehemiah) and Nehemiah (Nehemiah) and Nehemiah (Nehemiah 7777::::7777).).).).

44. 6666 who had been carried into exile from Jerusalem bywho had been carried into exile from Jerusalem bywho had been carried into exile from Jerusalem bywho had been carried into exile from Jerusalem by
Nebuchadnezzar king of Babylon, among thoseNebuchadnezzar king of Babylon, among thoseNebuchadnezzar king of Babylon, among thoseNebuchadnezzar king of Babylon, among those
taken captive with Jehoiachin[a] king of Judah.taken captive with Jehoiachin[a] king of Judah.taken captive with Jehoiachin[a] king of Judah.taken captive with Jehoiachin[a] king of Judah.
GILL, "GILL, "GILL, "GILL, "ho had been carried away from Jerusalemho had been carried away from Jerusalemho had been carried away from Jerusalemho had been carried away from Jerusalem,.... Which, according to some (f), is to be
connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise
Mordecai must be now a very old man, and Esther his first cousin, they being brothers' children,
must be at an age, one would think, not to be reckoned among young virgins, and not be so
amiable as she is represented; and indeed, according to the former Targum, she was seventy five
years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai, if
he was carried captive, as follows:
with the captivity which had been carried away with Jeconiah king of Judah, whomwith the captivity which had been carried away with Jeconiah king of Judah, whomwith the captivity which had been carried away with Jeconiah king of Judah, whomwith the captivity which had been carried away with Jeconiah king of Judah, whom
Nebuchadnezzar the king of Babylon had carried awayNebuchadnezzar the king of Babylon had carried awayNebuchadnezzar the king of Babylon had carried awayNebuchadnezzar the king of Babylon had carried away; which was eleven years before the
destruction of Jerusalem, for so long Zedekiah reigned after that captivity of Jeconiah: hence Sir
John Marsham (g) makes this affair of Esther to be within the time of the Babylonish captivity,
and places Ahasuerus her husband between Darius the Mede and Cyrus, contrary to history and
Scripture, see Dan_6:28.
TRAPP, "EstherTRAPP, "EstherTRAPP, "EstherTRAPP, "Esther 2222::::6666 Who had been carried away from Jerusalem with the captivityWho had been carried away from Jerusalem with the captivityWho had been carried away from Jerusalem with the captivityWho had been carried away from Jerusalem with the captivity
which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar thewhich had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar thewhich had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar thewhich had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the
king of Babylon had carried away.king of Babylon had carried away.king of Babylon had carried away.king of Babylon had carried away.

45. Ver.Ver.Ver.Ver. 6666. Who had been carried away from Jerusalem] Kish had, not Mordecai; unless it. Who had been carried away from Jerusalem] Kish had, not Mordecai; unless it. Who had been carried away from Jerusalem] Kish had, not Mordecai; unless it. Who had been carried away from Jerusalem] Kish had, not Mordecai; unless it
were in the loins of his great grandfather. Kish and his posterity were of those good figswere in the loins of his great grandfather. Kish and his posterity were of those good figswere in the loins of his great grandfather. Kish and his posterity were of those good figswere in the loins of his great grandfather. Kish and his posterity were of those good figs
mentioned in Jeremiah; but goodness is no target against affliction.mentioned in Jeremiah; but goodness is no target against affliction.mentioned in Jeremiah; but goodness is no target against affliction.mentioned in Jeremiah; but goodness is no target against affliction.
---- nec te tua plurima Pentheunec te tua plurima Pentheunec te tua plurima Pentheunec te tua plurima Pentheu
Labentem texit pietas (Virg.).Labentem texit pietas (Virg.).Labentem texit pietas (Virg.).Labentem texit pietas (Virg.).
With the captivity which had been carried away with Jeconiah] The good figs wereWith the captivity which had been carried away with Jeconiah] The good figs wereWith the captivity which had been carried away with Jeconiah] The good figs wereWith the captivity which had been carried away with Jeconiah] The good figs were
carried away at the same time with the bad, but in several baskets, Jeremiahcarried away at the same time with the bad, but in several baskets, Jeremiahcarried away at the same time with the bad, but in several baskets, Jeremiahcarried away at the same time with the bad, but in several baskets, Jeremiah 34343434::::1111. Kish,. Kish,. Kish,. Kish,
and others like him, as Daniel, Ezekiel, Shadrach, Meshach, and Abednego, &c., wereand others like him, as Daniel, Ezekiel, Shadrach, Meshach, and Abednego, &c., wereand others like him, as Daniel, Ezekiel, Shadrach, Meshach, and Abednego, &c., wereand others like him, as Daniel, Ezekiel, Shadrach, Meshach, and Abednego, &c., were
not only good men, but very good, like the figs that are first ripe, Jeremiahnot only good men, but very good, like the figs that are first ripe, Jeremiahnot only good men, but very good, like the figs that are first ripe, Jeremiahnot only good men, but very good, like the figs that are first ripe, Jeremiah 24242424::::2222, such as, such as, such as, such as
God’s soul desireth, MicahGod’s soul desireth, MicahGod’s soul desireth, MicahGod’s soul desireth, Micah 7777::::1111, and yet they were carried away with Jeconiah and the, and yet they were carried away with Jeconiah and the, and yet they were carried away with Jeconiah and the, and yet they were carried away with Jeconiah and the
rest that were nought, stark nought, Jeremiahrest that were nought, stark nought, Jeremiahrest that were nought, stark nought, Jeremiahrest that were nought, stark nought, Jeremiah 24242424::::2222. The best may have their share in a. The best may have their share in a. The best may have their share in a. The best may have their share in a
common calamity; but God will not fail even then to set his eyes upon them for good,common calamity; but God will not fail even then to set his eyes upon them for good,common calamity; but God will not fail even then to set his eyes upon them for good,common calamity; but God will not fail even then to set his eyes upon them for good,
JeremiahJeremiahJeremiahJeremiah 24242424::::6666. The husbandman cutteth down his corn and weeds together, but for. The husbandman cutteth down his corn and weeds together, but for. The husbandman cutteth down his corn and weeds together, but for. The husbandman cutteth down his corn and weeds together, but for
different purpose. Excellently Austin, Una eademque vis irruens bonos probat,different purpose. Excellently Austin, Una eademque vis irruens bonos probat,different purpose. Excellently Austin, Una eademque vis irruens bonos probat,different purpose. Excellently Austin, Una eademque vis irruens bonos probat,
purificat, eliquat; malos damnat, vastat, exterminat: One and the same commonpurificat, eliquat; malos damnat, vastat, exterminat: One and the same commonpurificat, eliquat; malos damnat, vastat, exterminat: One and the same commonpurificat, eliquat; malos damnat, vastat, exterminat: One and the same common
calamity proveth, melteth, purifieth the good; damneth, wasteth, destroyeth the evilcalamity proveth, melteth, purifieth the good; damneth, wasteth, destroyeth the evilcalamity proveth, melteth, purifieth the good; damneth, wasteth, destroyeth the evilcalamity proveth, melteth, purifieth the good; damneth, wasteth, destroyeth the evil
(De Civit. Dei, lib.(De Civit. Dei, lib.(De Civit. Dei, lib.(De Civit. Dei, lib. 1111, cap., cap., cap., cap. 8888): these have an evil, an only evil, Ezekiel): these have an evil, an only evil, Ezekiel): these have an evil, an only evil, Ezekiel): these have an evil, an only evil, Ezekiel 6666::::5555, without, without, without, without
mixture of mercy; and that because they are nought, very nought, figs that cannot bemixture of mercy; and that because they are nought, very nought, figs that cannot bemixture of mercy; and that because they are nought, very nought, figs that cannot bemixture of mercy; and that because they are nought, very nought, figs that cannot be
eaten, they are so nought, Jeremiaheaten, they are so nought, Jeremiaheaten, they are so nought, Jeremiaheaten, they are so nought, Jeremiah 24242424::::2222....
Whom Nebuchadnezzar, king of Babylon, had carried away] Lo, here the rod in God’sWhom Nebuchadnezzar, king of Babylon, had carried away] Lo, here the rod in God’sWhom Nebuchadnezzar, king of Babylon, had carried away] Lo, here the rod in God’sWhom Nebuchadnezzar, king of Babylon, had carried away] Lo, here the rod in God’s
hand for the chastisement of his children; that, being chastened of the Lord, they mayhand for the chastisement of his children; that, being chastened of the Lord, they mayhand for the chastisement of his children; that, being chastened of the Lord, they mayhand for the chastisement of his children; that, being chastened of the Lord, they may
not be condemned with the world,not be condemned with the world,not be condemned with the world,not be condemned with the world, 1111 CorinthiansCorinthiansCorinthiansCorinthians 11111111::::32323232. This rod, when he had worn to. This rod, when he had worn to. This rod, when he had worn to. This rod, when he had worn to
the stumps, he cast into the fire.the stumps, he cast into the fire.the stumps, he cast into the fire.the stumps, he cast into the fire.

46. CONSTABLE, ""Hadasseh" ( EstherCONSTABLE, ""Hadasseh" ( EstherCONSTABLE, ""Hadasseh" ( EstherCONSTABLE, ""Hadasseh" ( Esther 2222::::7777) is a Jewish name that means myrtle, a) is a Jewish name that means myrtle, a) is a Jewish name that means myrtle, a) is a Jewish name that means myrtle, a
beautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signifybeautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signifybeautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signifybeautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signify
peace and thanksgiving, in procession during the Feast of Tabernacles. [Note: Baldwin,peace and thanksgiving, in procession during the Feast of Tabernacles. [Note: Baldwin,peace and thanksgiving, in procession during the Feast of Tabernacles. [Note: Baldwin,peace and thanksgiving, in procession during the Feast of Tabernacles. [Note: Baldwin,
pppp66666666.] The name "Esther" is Persian and means "star." It derives from the same root as.] The name "Esther" is Persian and means "star." It derives from the same root as.] The name "Esther" is Persian and means "star." It derives from the same root as.] The name "Esther" is Persian and means "star." It derives from the same root as
"Ishtar," the Babylonian goddess of love. As will become clear, Esther cooperated in"Ishtar," the Babylonian goddess of love. As will become clear, Esther cooperated in"Ishtar," the Babylonian goddess of love. As will become clear, Esther cooperated in"Ishtar," the Babylonian goddess of love. As will become clear, Esther cooperated in
practices contrary to the Mosaic Law. These included having sex with a man not herpractices contrary to the Mosaic Law. These included having sex with a man not herpractices contrary to the Mosaic Law. These included having sex with a man not herpractices contrary to the Mosaic Law. These included having sex with a man not her
husband ( Exodushusband ( Exodushusband ( Exodushusband ( Exodus 20202020::::14141414), marrying a pagan ( Deuteronomy), marrying a pagan ( Deuteronomy), marrying a pagan ( Deuteronomy), marrying a pagan ( Deuteronomy 7777::::1111----4444), and eating unclean), and eating unclean), and eating unclean), and eating unclean
food ( Leviticusfood ( Leviticusfood ( Leviticusfood ( Leviticus 11111111::::46464646----47474747). This sets Esther in contrast to Daniel , who purposed not to). This sets Esther in contrast to Daniel , who purposed not to). This sets Esther in contrast to Daniel , who purposed not to). This sets Esther in contrast to Daniel , who purposed not to
defile himselfdefile himselfdefile himselfdefile himself----even with unclean food ( Danieleven with unclean food ( Danieleven with unclean food ( Danieleven with unclean food ( Daniel 1111::::5555; Daniel; Daniel; Daniel; Daniel 1111::::8888). God used Esther as). God used Esther as). God used Esther as). God used Esther as
Israel"s deliverer, even though she disregarded His will, at least partially (cf. Samson).Israel"s deliverer, even though she disregarded His will, at least partially (cf. Samson).Israel"s deliverer, even though she disregarded His will, at least partially (cf. Samson).Israel"s deliverer, even though she disregarded His will, at least partially (cf. Samson).
Mordecai encouraged her to cooperate with the king ( EstherMordecai encouraged her to cooperate with the king ( EstherMordecai encouraged her to cooperate with the king ( EstherMordecai encouraged her to cooperate with the king ( Esther 2222::::10101010----11111111). It is impossible). It is impossible). It is impossible). It is impossible
to determine if Esther was forced to participate in the king"s "beauty contest," or if sheto determine if Esther was forced to participate in the king"s "beauty contest," or if sheto determine if Esther was forced to participate in the king"s "beauty contest," or if sheto determine if Esther was forced to participate in the king"s "beauty contest," or if she
did so willingly. In view of Ahasuerus" great power, I tend to think that she had nodid so willingly. In view of Ahasuerus" great power, I tend to think that she had nodid so willingly. In view of Ahasuerus" great power, I tend to think that she had nodid so willingly. In view of Ahasuerus" great power, I tend to think that she had no
choice.choice.choice.choice.
"The Persian name would enable Esther to keep secret her foreign identity." [Note:"The Persian name would enable Esther to keep secret her foreign identity." [Note:"The Persian name would enable Esther to keep secret her foreign identity." [Note:"The Persian name would enable Esther to keep secret her foreign identity." [Note:
Ibid, pIbid, pIbid, pIbid, p21212121.].].].]
". . . if Mordecai and Esther were passing themselves off as Persians, they certainly". . . if Mordecai and Esther were passing themselves off as Persians, they certainly". . . if Mordecai and Esther were passing themselves off as Persians, they certainly". . . if Mordecai and Esther were passing themselves off as Persians, they certainly
weren"t keeping a kosher home and obeying the laws of Moses. Had they beenweren"t keeping a kosher home and obeying the laws of Moses. Had they beenweren"t keeping a kosher home and obeying the laws of Moses. Had they beenweren"t keeping a kosher home and obeying the laws of Moses. Had they been
following even the dietary laws, let alone the rules for separation and worship, theirfollowing even the dietary laws, let alone the rules for separation and worship, theirfollowing even the dietary laws, let alone the rules for separation and worship, theirfollowing even the dietary laws, let alone the rules for separation and worship, their
true nationality would have quickly been discovered. Had Esther practiced her Jewishtrue nationality would have quickly been discovered. Had Esther practiced her Jewishtrue nationality would have quickly been discovered. Had Esther practiced her Jewishtrue nationality would have quickly been discovered. Had Esther practiced her Jewish
faith during her year of preparation ( Estherfaith during her year of preparation ( Estherfaith during her year of preparation ( Estherfaith during her year of preparation ( Esther 2222::::12121212), or during the four years she had), or during the four years she had), or during the four years she had), or during the four years she had
been queen ( Estherbeen queen ( Estherbeen queen ( Estherbeen queen ( Esther 2222::::16161616 with Estherwith Estherwith Estherwith Esther 3333::::7777), the disguise would have come off." [Note:), the disguise would have come off." [Note:), the disguise would have come off." [Note:), the disguise would have come off." [Note:
Wiersbe, pWiersbe, pWiersbe, pWiersbe, p712712712712.].].].]
"When you consider the backslidden state of the Jewish nation at that time, the"When you consider the backslidden state of the Jewish nation at that time, the"When you consider the backslidden state of the Jewish nation at that time, the"When you consider the backslidden state of the Jewish nation at that time, the
disobedience of the Jewish remnant in the Persian Empire, and the unspiritual lifestyledisobedience of the Jewish remnant in the Persian Empire, and the unspiritual lifestyledisobedience of the Jewish remnant in the Persian Empire, and the unspiritual lifestyledisobedience of the Jewish remnant in the Persian Empire, and the unspiritual lifestyle
of Mordecai and Esther , is it any wonder that the name of God is absent from thisof Mordecai and Esther , is it any wonder that the name of God is absent from thisof Mordecai and Esther , is it any wonder that the name of God is absent from thisof Mordecai and Esther , is it any wonder that the name of God is absent from this
book?" [Note: Ibid, pbook?" [Note: Ibid, pbook?" [Note: Ibid, pbook?" [Note: Ibid, p713713713713.].].].]

47. Esther charmed Hegai, who was in charge of the king"s women, and he proceeded toEsther charmed Hegai, who was in charge of the king"s women, and he proceeded toEsther charmed Hegai, who was in charge of the king"s women, and he proceeded toEsther charmed Hegai, who was in charge of the king"s women, and he proceeded to
grant her favor ( Esthergrant her favor ( Esthergrant her favor ( Esthergrant her favor ( Esther 2222::::9999; cf. Daniel; cf. Daniel; cf. Daniel; cf. Daniel 1111::::9999). Her ability to keep information). Her ability to keep information). Her ability to keep information). Her ability to keep information
confidential and her submissiveness to Mordecai ( Estherconfidential and her submissiveness to Mordecai ( Estherconfidential and her submissiveness to Mordecai ( Estherconfidential and her submissiveness to Mordecai ( Esther 2222::::10101010) mark her as a wise) mark her as a wise) mark her as a wise) mark her as a wise
woman (cf. Proverbswoman (cf. Proverbswoman (cf. Proverbswoman (cf. Proverbs 13131313::::1111; Proverbs; Proverbs; Proverbs; Proverbs 13131313::::3333).).).).
There are several parallels between the story of Esther and the story of the Exodus.There are several parallels between the story of Esther and the story of the Exodus.There are several parallels between the story of Esther and the story of the Exodus.There are several parallels between the story of Esther and the story of the Exodus.
These have led a few scholars to conclude that the writer patterned this story after theThese have led a few scholars to conclude that the writer patterned this story after theThese have led a few scholars to conclude that the writer patterned this story after theThese have led a few scholars to conclude that the writer patterned this story after the
story of Moses and the Exodus. [Note: Gillis Gerleman, Esther , has been the mainstory of Moses and the Exodus. [Note: Gillis Gerleman, Esther , has been the mainstory of Moses and the Exodus. [Note: Gillis Gerleman, Esther , has been the mainstory of Moses and the Exodus. [Note: Gillis Gerleman, Esther , has been the main
advocate of this view, and others have followed.] Similarities include the plot andadvocate of this view, and others have followed.] Similarities include the plot andadvocate of this view, and others have followed.] Similarities include the plot andadvocate of this view, and others have followed.] Similarities include the plot and
central theme, the adopted child with the concealed identity, reluctance to appeal tocentral theme, the adopted child with the concealed identity, reluctance to appeal tocentral theme, the adopted child with the concealed identity, reluctance to appeal tocentral theme, the adopted child with the concealed identity, reluctance to appeal to
the king at first, the execution of many enemies, the Amalekite foe, and others. [Note:the king at first, the execution of many enemies, the Amalekite foe, and others. [Note:the king at first, the execution of many enemies, the Amalekite foe, and others. [Note:the king at first, the execution of many enemies, the Amalekite foe, and others. [Note:
Forrest S. Weiland, "Plot Structure in the Book of Esther ," Bibliotheca SacraForrest S. Weiland, "Plot Structure in the Book of Esther ," Bibliotheca SacraForrest S. Weiland, "Plot Structure in the Book of Esther ," Bibliotheca SacraForrest S. Weiland, "Plot Structure in the Book of Esther ," Bibliotheca Sacra159159159159::::635635635635
(July(July(July(July----SeptemberSeptemberSeptemberSeptember2002200220022002):):):):277277277277----87878787.] Though some similarities do exist, most scholars have.] Though some similarities do exist, most scholars have.] Though some similarities do exist, most scholars have.] Though some similarities do exist, most scholars have
not agreed that the writer deliberately constructed the Book of Esther after Exodusnot agreed that the writer deliberately constructed the Book of Esther after Exodusnot agreed that the writer deliberately constructed the Book of Esther after Exodusnot agreed that the writer deliberately constructed the Book of Esther after Exodus 1111----
12121212. [Note: See Carey A. Moore, "Eight Questions Most Frequently Asked About the. [Note: See Carey A. Moore, "Eight Questions Most Frequently Asked About the. [Note: See Carey A. Moore, "Eight Questions Most Frequently Asked About the. [Note: See Carey A. Moore, "Eight Questions Most Frequently Asked About the
Book of Esther ," Bible ReviewBook of Esther ," Bible ReviewBook of Esther ," Bible ReviewBook of Esther ," Bible Review3333::::1111 (Spring(Spring(Spring(Spring1987198719871987):):):):30303030----31313131.].].].]
Similarly, there are several parallels with the story of Joseph in Genesis. [Note: See S.Similarly, there are several parallels with the story of Joseph in Genesis. [Note: See S.Similarly, there are several parallels with the story of Joseph in Genesis. [Note: See S.Similarly, there are several parallels with the story of Joseph in Genesis. [Note: See S.
B. Berg, "The Book of Esther: Motifs, Themes, and Structure," Society of BiblicalB. Berg, "The Book of Esther: Motifs, Themes, and Structure," Society of BiblicalB. Berg, "The Book of Esther: Motifs, Themes, and Structure," Society of BiblicalB. Berg, "The Book of Esther: Motifs, Themes, and Structure," Society of Biblical
Literature Dissertation SeriesLiterature Dissertation SeriesLiterature Dissertation SeriesLiterature Dissertation Series44444444 , pp, pp, pp, pp123123123123----42424242.].].].]
ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(6666) Who had been . . .) Who had been . . .) Who had been . . .) Who had been . . .————The antecedent is obviously Kish, though as farThe antecedent is obviously Kish, though as farThe antecedent is obviously Kish, though as farThe antecedent is obviously Kish, though as far
as the mere grammar goes it might have been Mordecai.as the mere grammar goes it might have been Mordecai.as the mere grammar goes it might have been Mordecai.as the mere grammar goes it might have been Mordecai.
Jeconiah.Jeconiah.Jeconiah.Jeconiah.————That is, Jehoiachin. (SeeThat is, Jehoiachin. (SeeThat is, Jehoiachin. (SeeThat is, Jehoiachin. (See 2222 KingsKingsKingsKings 24242424::::12121212----16161616.).).).)
Nebuchadnezzar . . . had carried away.Nebuchadnezzar . . . had carried away.Nebuchadnezzar . . . had carried away.Nebuchadnezzar . . . had carried away.————This was inThis was inThis was inThis was in 598598598598 B.C.,B.C.,B.C.,B.C., 117117117117 years before thisyears before thisyears before thisyears before this
time, so that the four generations are readily accounted for.time, so that the four generations are readily accounted for.time, so that the four generations are readily accounted for.time, so that the four generations are readily accounted for.
PULPIT, "Who had been carried away. The word "who" may have either Kish orPULPIT, "Who had been carried away. The word "who" may have either Kish orPULPIT, "Who had been carried away. The word "who" may have either Kish orPULPIT, "Who had been carried away. The word "who" may have either Kish or

48. Mordecai for its antecedent. It is simplest, however, and most grammatical, to refer itMordecai for its antecedent. It is simplest, however, and most grammatical, to refer itMordecai for its antecedent. It is simplest, however, and most grammatical, to refer itMordecai for its antecedent. It is simplest, however, and most grammatical, to refer it
to Kish. Chronological considerations also lead to the same result; and indeed, if weto Kish. Chronological considerations also lead to the same result; and indeed, if weto Kish. Chronological considerations also lead to the same result; and indeed, if weto Kish. Chronological considerations also lead to the same result; and indeed, if we
suppose Mordecai to be intended, we must give up the identification of Ahasuerus withsuppose Mordecai to be intended, we must give up the identification of Ahasuerus withsuppose Mordecai to be intended, we must give up the identification of Ahasuerus withsuppose Mordecai to be intended, we must give up the identification of Ahasuerus with
Xerxes. The captivity which had been carried away with Jeconiah. There were at leastXerxes. The captivity which had been carried away with Jeconiah. There were at leastXerxes. The captivity which had been carried away with Jeconiah. There were at leastXerxes. The captivity which had been carried away with Jeconiah. There were at least
three captivities of Judah the first when Daniel was carried away, in the third year ofthree captivities of Judah the first when Daniel was carried away, in the third year ofthree captivities of Judah the first when Daniel was carried away, in the third year ofthree captivities of Judah the first when Daniel was carried away, in the third year of
Jehoiakim (DanielJehoiakim (DanielJehoiakim (DanielJehoiakim (Daniel 1111::::1111), which was b.c.), which was b.c.), which was b.c.), which was b.c. 605605605605; the second that here referred to, when; the second that here referred to, when; the second that here referred to, when; the second that here referred to, when
Jehoiachin, or Jeconiah, was made prisoner, eight years later, or b.c.Jehoiachin, or Jeconiah, was made prisoner, eight years later, or b.c.Jehoiachin, or Jeconiah, was made prisoner, eight years later, or b.c.Jehoiachin, or Jeconiah, was made prisoner, eight years later, or b.c. 597597597597; and the third; and the third; and the third; and the third
when Zedekiah was taken and Jerusalem burnt, in b.c.when Zedekiah was taken and Jerusalem burnt, in b.c.when Zedekiah was taken and Jerusalem burnt, in b.c.when Zedekiah was taken and Jerusalem burnt, in b.c. 586586586586. Kish belonged to the. Kish belonged to the. Kish belonged to the. Kish belonged to the
second captivity. Whom Nebuchadnezzar … carried away. Seesecond captivity. Whom Nebuchadnezzar … carried away. Seesecond captivity. Whom Nebuchadnezzar … carried away. Seesecond captivity. Whom Nebuchadnezzar … carried away. See 2222 KingsKingsKingsKings 24242424::::15151515;;;; 2222
ChroniclesChroniclesChroniclesChronicles 36363636::::10101010; Jeremiah; Jeremiah; Jeremiah; Jeremiah 24242424::::1111....
7777 Mordecai had a cousin named Hadassah, whom heMordecai had a cousin named Hadassah, whom heMordecai had a cousin named Hadassah, whom heMordecai had a cousin named Hadassah, whom he
had brought up because she had neither father norhad brought up because she had neither father norhad brought up because she had neither father norhad brought up because she had neither father nor
mother. This young woman, who was also known asmother. This young woman, who was also known asmother. This young woman, who was also known asmother. This young woman, who was also known as
Esther, had a lovely figure and was beautiful.Esther, had a lovely figure and was beautiful.Esther, had a lovely figure and was beautiful.Esther, had a lovely figure and was beautiful.
Mordecai had taken her as his own daughter whenMordecai had taken her as his own daughter whenMordecai had taken her as his own daughter whenMordecai had taken her as his own daughter when
her father and mother died.her father and mother died.her father and mother died.her father and mother died.

49. BARNES, "BARNES, "BARNES, "BARNES, "Hadassah, ‫הדסה‬ hădassâh from ‫הדס‬ hădas (“myrtle”) would seem to have
been the Hebrew, and Esther the Persian, name of the damsel. Esther is thought to be
connected through the Zend with ᅊστήρ astēr, “star.” But there is not at present any
positive evidence of the existence in Old Persian of a kindred word.
CLARKE, "He brought up Hadassah - ‫הדשה‬ hadassah signifies a myrtle in
Chaldee: this was probably her first or Babylonish name. When she came to the Persian
court, she was called Esther, aster, or sitara, which signifies a star in Persian: the name is
undoubtedly Persian. Esther was the daughter of Abihail, the uncle of Mordecai, and
therefore must have been Mordecai’s cousin, though the Vulgate and Josephus make her
Mordecai’s niece: but it is safest here to follow the Hebrew.
GILL, "And he brought up Hadassah (that is Esther) his uncle's daughter,....
Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and
good men among them, are sometimes compared, Zec_1:8. Her Persian name was
Esther, which some derive from "satar", to hide, because hidden in the house of
Mordecai, so the former Targum, and by his advice concealed her kindred: or rather she
was so called by Ahasuerus, when married to him, this word signifying in the Persian
language a "star" (h) and so the latter Targum says she was called by the name of the star
of Venus, which in Greek is αστηρ; though it is said (i), that the myrtle, which is called
"hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud (k)
signifies a myrtle; and, according to Hillerus (l), "esther" signifies the black myrtle,
which is reckoned the most excellent; and so "amestris", according to him, signifies the
sole myrtle, the incomparable one. Xerxes had a wife, whose name was Amestris, which
Scaliger thinks is as if it was ‫אסתר‬ ‫,הם‬ and the same with Esther; but to this are objected,
that her father's name was Otanes, and her cruelty in the mutilation of the wife of
Masistis, her husband's brother, and burning alive fourteen children of the best families
of the Persians, as a sacrifice to the infernal gods; and besides, Xerxes had a son by her
marriageable, in the seventh year of this reign (m), the year of Ahasuerus, in which he
married Esther: but it is observed by some, that these things are confounded with the
destruction of Haman's family, or told by the Persians to obliterate the memory of
Esther, from whom they passed to the Greek historians:
for she had neither father nor mother; according to the former Targum, her father
died and left her mother with child of her, and her mother died as soon as she was
delivered of her:
and the maid was fair and beautiful; which was both the reason why she was taken
and brought into the king's house, and why Mordecai took so much care of her:
whom Mordecai, when her father and mother were dead, took for his own
daughter; loved her, and brought her up as if she had been his daughter, and called her
so, as the Targum. The Rabbins, as Jarchi and Aben Ezra observe, say, he took her in

50. order to make her his wife; and so the Septuagint render it; though perhaps no more
may be intended by that version than that he brought her up to woman's estate.
Josephus (n) calls him her uncle; and so the Vulgate Latin version, his brother's
daughter; but both are mistaken.
HE RY 7-20, " 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, 1Sa_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

51. 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.
BE SO , "Esther 2:7-8. And he brought up Hadassah, that is, Esther — Hadassah
was her Hebrew name, before her marriage; and she was called Esther by the king
after it. Esther was brought also unto the king’s house — Or taken, and that by
force, as the word ‫,תלקח‬ tillakach, often signifies: for so great was the power and
tyranny of the Persian kings, that they could and did take what persons they liked to
their own use.
COKE, "Esther 2:7. He brought up Hadassah, that is, Esther— As she was born in
Babylon, in analogy to the language of that place they gave her the name of ‫הדסה‬
Hadassah, which in the Chaldee signifies a myrtle; but her Persian name was
Esther, which some, a little incongruously, derive from ‫בףפחס‬‫בףפחס‬‫בףפחס‬‫,בףפחס‬ a star, and others from, a star, and others from, a star, and others from, a star, and others from
satar, which signifies hidden, because she was concealed in Mordecai's house; orsatar, which signifies hidden, because she was concealed in Mordecai's house; orsatar, which signifies hidden, because she was concealed in Mordecai's house; orsatar, which signifies hidden, because she was concealed in Mordecai's house; or
rather, because her nation was concealed, and she not known, till Mordecai's merit andrather, because her nation was concealed, and she not known, till Mordecai's merit andrather, because her nation was concealed, and she not known, till Mordecai's merit andrather, because her nation was concealed, and she not known, till Mordecai's merit and
services to the crown came to be rewarded. It seems most probable, however, thatservices to the crown came to be rewarded. It seems most probable, however, thatservices to the crown came to be rewarded. It seems most probable, however, thatservices to the crown came to be rewarded. It seems most probable, however, that
Esther is only the interpretation of, and consequently bears the same meaning with,Esther is only the interpretation of, and consequently bears the same meaning with,Esther is only the interpretation of, and consequently bears the same meaning with,Esther is only the interpretation of, and consequently bears the same meaning with,
Hadassah.Hadassah.Hadassah.Hadassah.
TRAPP, "EstherTRAPP, "EstherTRAPP, "EstherTRAPP, "Esther 2222::::7777 And he brought up Hadassah, that [is], Esther, his uncle’sAnd he brought up Hadassah, that [is], Esther, his uncle’sAnd he brought up Hadassah, that [is], Esther, his uncle’sAnd he brought up Hadassah, that [is], Esther, his uncle’s
daughter: for she had neither father nor mother, and the maid [was] fair and beautiful;daughter: for she had neither father nor mother, and the maid [was] fair and beautiful;daughter: for she had neither father nor mother, and the maid [was] fair and beautiful;daughter: for she had neither father nor mother, and the maid [was] fair and beautiful;
whom Mordecai, when her father and mother were dead, took for his own daughter.whom Mordecai, when her father and mother were dead, took for his own daughter.whom Mordecai, when her father and mother were dead, took for his own daughter.whom Mordecai, when her father and mother were dead, took for his own daughter.

52. Ver.Ver.Ver.Ver. 7777. And he brought up] He both nourished and nurtured her in the true religion. And he brought up] He both nourished and nurtured her in the true religion. And he brought up] He both nourished and nurtured her in the true religion. And he brought up] He both nourished and nurtured her in the true religion
and admonition of the Lord, Ephesiansand admonition of the Lord, Ephesiansand admonition of the Lord, Ephesiansand admonition of the Lord, Ephesians 6666::::4444, he was her foster, he was her foster, he was her foster, he was her foster----father and her instructor.father and her instructor.father and her instructor.father and her instructor.
Hadassah] Not the same with Atossa, as Tremellius would have it. Hadassah was theHadassah] Not the same with Atossa, as Tremellius would have it. Hadassah was theHadassah] Not the same with Atossa, as Tremellius would have it. Hadassah was theHadassah] Not the same with Atossa, as Tremellius would have it. Hadassah was the
name given her by her parents, and it signifieth a myrtle tree, which loveth to grow in aname given her by her parents, and it signifieth a myrtle tree, which loveth to grow in aname given her by her parents, and it signifieth a myrtle tree, which loveth to grow in aname given her by her parents, and it signifieth a myrtle tree, which loveth to grow in a
bottom; whence the Church is compared to it for her lowly mindedness, Zechariahbottom; whence the Church is compared to it for her lowly mindedness, Zechariahbottom; whence the Church is compared to it for her lowly mindedness, Zechariahbottom; whence the Church is compared to it for her lowly mindedness, Zechariah 1111::::8888....
{See Trapp on "Zechariah{See Trapp on "Zechariah{See Trapp on "Zechariah{See Trapp on "Zechariah 1111::::8888"}"}"}"}
That is, Esther] This was her Persian name, say some: in heathen histories she is calledThat is, Esther] This was her Persian name, say some: in heathen histories she is calledThat is, Esther] This was her Persian name, say some: in heathen histories she is calledThat is, Esther] This was her Persian name, say some: in heathen histories she is called
Amestris (Herod. lib.Amestris (Herod. lib.Amestris (Herod. lib.Amestris (Herod. lib. 7777, Sealig.)., Sealig.)., Sealig.)., Sealig.).
His uncle’s daughter] Not his brother’s daughter, as the Vulgate rendereth it, afterHis uncle’s daughter] Not his brother’s daughter, as the Vulgate rendereth it, afterHis uncle’s daughter] Not his brother’s daughter, as the Vulgate rendereth it, afterHis uncle’s daughter] Not his brother’s daughter, as the Vulgate rendereth it, after
Josephus and Aben Ezra. She was his first cousin, and this was one reason that movedJosephus and Aben Ezra. She was his first cousin, and this was one reason that movedJosephus and Aben Ezra. She was his first cousin, and this was one reason that movedJosephus and Aben Ezra. She was his first cousin, and this was one reason that moved
him to adopt her, viz. the bond of nature.him to adopt her, viz. the bond of nature.him to adopt her, viz. the bond of nature.him to adopt her, viz. the bond of nature.
For she had neither father nor mother] A poor orphan she was; but Christ left her notFor she had neither father nor mother] A poor orphan she was; but Christ left her notFor she had neither father nor mother] A poor orphan she was; but Christ left her notFor she had neither father nor mother] A poor orphan she was; but Christ left her not
comfortless, Johncomfortless, Johncomfortless, Johncomfortless, John 14141414::::18181818. He had provided and enabled Mordecai, to feed her and raise. He had provided and enabled Mordecai, to feed her and raise. He had provided and enabled Mordecai, to feed her and raise. He had provided and enabled Mordecai, to feed her and raise
her; to train her up in the fear of God, and to defend her chastity from the rage of lust;her; to train her up in the fear of God, and to defend her chastity from the rage of lust;her; to train her up in the fear of God, and to defend her chastity from the rage of lust;her; to train her up in the fear of God, and to defend her chastity from the rage of lust;
besides that her head was by him destined to a diadem; Esther the captive shall bebesides that her head was by him destined to a diadem; Esther the captive shall bebesides that her head was by him destined to a diadem; Esther the captive shall bebesides that her head was by him destined to a diadem; Esther the captive shall be
Esther the queen; Esther, the fatherless and motherless, shall be a nursing mother toEsther the queen; Esther, the fatherless and motherless, shall be a nursing mother toEsther the queen; Esther, the fatherless and motherless, shall be a nursing mother toEsther the queen; Esther, the fatherless and motherless, shall be a nursing mother to
the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then,the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then,the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then,the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then,
should we not trust God with ourselves and our children?should we not trust God with ourselves and our children?should we not trust God with ourselves and our children?should we not trust God with ourselves and our children?
And the maid was fair and beautiful] {See Trapp on "EstherAnd the maid was fair and beautiful] {See Trapp on "EstherAnd the maid was fair and beautiful] {See Trapp on "EstherAnd the maid was fair and beautiful] {See Trapp on "Esther 2222::::3333"} Gratior est pulchro,"} Gratior est pulchro,"} Gratior est pulchro,"} Gratior est pulchro,
&c. For her beauty she was brought to the king; and not without some respect to this it&c. For her beauty she was brought to the king; and not without some respect to this it&c. For her beauty she was brought to the king; and not without some respect to this it&c. For her beauty she was brought to the king; and not without some respect to this it
was that she was raised by Mordecai. This beauty was a privilege of nature; andwas that she was raised by Mordecai. This beauty was a privilege of nature; andwas that she was raised by Mordecai. This beauty was a privilege of nature; andwas that she was raised by Mordecai. This beauty was a privilege of nature; and

53. because of the forcible battery that would be laid to it, God gives her a guarding.because of the forcible battery that would be laid to it, God gives her a guarding.because of the forcible battery that would be laid to it, God gives her a guarding.because of the forcible battery that would be laid to it, God gives her a guarding.
Esther was now in the flower of her age, and her beauty was the flower of her virtue, asEsther was now in the flower of her age, and her beauty was the flower of her virtue, asEsther was now in the flower of her age, and her beauty was the flower of her virtue, asEsther was now in the flower of her age, and her beauty was the flower of her virtue, as
Chrysippus called it.Chrysippus called it.Chrysippus called it.Chrysippus called it.
Whom Mordecai, when her father and mother were dead] And so she might have beenWhom Mordecai, when her father and mother were dead] And so she might have beenWhom Mordecai, when her father and mother were dead] And so she might have beenWhom Mordecai, when her father and mother were dead] And so she might have been
put to seek her bread in desolate places, being left to the wide world, as they say; butput to seek her bread in desolate places, being left to the wide world, as they say; butput to seek her bread in desolate places, being left to the wide world, as they say; butput to seek her bread in desolate places, being left to the wide world, as they say; but
the Lord was her rereward, Isaiahthe Lord was her rereward, Isaiahthe Lord was her rereward, Isaiahthe Lord was her rereward, Isaiah 58585858::::8888, he took her up, Psalms, he took her up, Psalms, he took her up, Psalms, he took her up, Psalms 27272727::::10101010, as the gathering, as the gathering, as the gathering, as the gathering
army or rear guard did the lame, feeble, and sick Israelites, Joshuaarmy or rear guard did the lame, feeble, and sick Israelites, Joshuaarmy or rear guard did the lame, feeble, and sick Israelites, Joshuaarmy or rear guard did the lame, feeble, and sick Israelites, Joshua 6666::::9999. In the civil law. In the civil law. In the civil law. In the civil law
provision is made for orphans, and such as were cast out; some hospitals to entertainprovision is made for orphans, and such as were cast out; some hospitals to entertainprovision is made for orphans, and such as were cast out; some hospitals to entertainprovision is made for orphans, and such as were cast out; some hospitals to entertain
them, some liberties to comfort and compensate their troubles. Among us also, besidesthem, some liberties to comfort and compensate their troubles. Among us also, besidesthem, some liberties to comfort and compensate their troubles. Among us also, besidesthem, some liberties to comfort and compensate their troubles. Among us also, besides
harbours and hospitals for such, to the great commendation of the founders, very goodharbours and hospitals for such, to the great commendation of the founders, very goodharbours and hospitals for such, to the great commendation of the founders, very goodharbours and hospitals for such, to the great commendation of the founders, very good
provision is made by the laws, and many lives thereby preserved. God oft professesprovision is made by the laws, and many lives thereby preserved. God oft professesprovision is made by the laws, and many lives thereby preserved. God oft professesprovision is made by the laws, and many lives thereby preserved. God oft professes
himself the pupils’ patron; gives great charge to all not to hurt them, and menaces thehimself the pupils’ patron; gives great charge to all not to hurt them, and menaces thehimself the pupils’ patron; gives great charge to all not to hurt them, and menaces thehimself the pupils’ patron; gives great charge to all not to hurt them, and menaces the
Jews for their hardheartedness toward them. Let, therefore, the dying parents of suchJews for their hardheartedness toward them. Let, therefore, the dying parents of suchJews for their hardheartedness toward them. Let, therefore, the dying parents of suchJews for their hardheartedness toward them. Let, therefore, the dying parents of such
(though they have as little to leave them as Esther’s had) cast them by faith into God’s(though they have as little to leave them as Esther’s had) cast them by faith into God’s(though they have as little to leave them as Esther’s had) cast them by faith into God’s(though they have as little to leave them as Esther’s had) cast them by faith into God’s
everlasting arms, who hath charged his angels with them, and hath promised heaven toeverlasting arms, who hath charged his angels with them, and hath promised heaven toeverlasting arms, who hath charged his angels with them, and hath promised heaven toeverlasting arms, who hath charged his angels with them, and hath promised heaven to
them; commanding his best creatures to cater for them, Hoseathem; commanding his best creatures to cater for them, Hoseathem; commanding his best creatures to cater for them, Hoseathem; commanding his best creatures to cater for them, Hosea 2222::::21212121----22222222....
Took for his own daughter] He hid not his eyes from his own flesh, IsaiahTook for his own daughter] He hid not his eyes from his own flesh, IsaiahTook for his own daughter] He hid not his eyes from his own flesh, IsaiahTook for his own daughter] He hid not his eyes from his own flesh, Isaiah 58585858::::7777, as some, as some, as some, as some
unnatural ostrich or sea monster; he made not, as many do, tuition a broker for privateunnatural ostrich or sea monster; he made not, as many do, tuition a broker for privateunnatural ostrich or sea monster; he made not, as many do, tuition a broker for privateunnatural ostrich or sea monster; he made not, as many do, tuition a broker for private
gain; he made not instead of a daughter a slave, or spunge, of his pupil; he devouredgain; he made not instead of a daughter a slave, or spunge, of his pupil; he devouredgain; he made not instead of a daughter a slave, or spunge, of his pupil; he devouredgain; he made not instead of a daughter a slave, or spunge, of his pupil; he devoured
her not under pretence of devotion; but freely took her for his child, and bred her inher not under pretence of devotion; but freely took her for his child, and bred her inher not under pretence of devotion; but freely took her for his child, and bred her inher not under pretence of devotion; but freely took her for his child, and bred her in
the best manner. Now the Jews at this very day account a child’s tutor or monitorthe best manner. Now the Jews at this very day account a child’s tutor or monitorthe best manner. Now the Jews at this very day account a child’s tutor or monitorthe best manner. Now the Jews at this very day account a child’s tutor or monitor
worthy of more respect than his father; for he, say they, hath given him only his being,worthy of more respect than his father; for he, say they, hath given him only his being,worthy of more respect than his father; for he, say they, hath given him only his being,worthy of more respect than his father; for he, say they, hath given him only his being,
but the other his wellbut the other his wellbut the other his wellbut the other his well----being (Leo. Mod.).being (Leo. Mod.).being (Leo. Mod.).being (Leo. Mod.).
ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(7777) Hadassah.) Hadassah.) Hadassah.) Hadassah.————This is evidently formed from the Hebrew hadas, theThis is evidently formed from the Hebrew hadas, theThis is evidently formed from the Hebrew hadas, theThis is evidently formed from the Hebrew hadas, the
myrtle: Esther is generally assumed to be a Persian name, meaning a star. Unless wemyrtle: Esther is generally assumed to be a Persian name, meaning a star. Unless wemyrtle: Esther is generally assumed to be a Persian name, meaning a star. Unless wemyrtle: Esther is generally assumed to be a Persian name, meaning a star. Unless we
assume that this latter name was given afterwards, and is here used by anticipation, weassume that this latter name was given afterwards, and is here used by anticipation, weassume that this latter name was given afterwards, and is here used by anticipation, weassume that this latter name was given afterwards, and is here used by anticipation, we

54. have here an early case of the common Jewish practice of using two names, a Hebrewhave here an early case of the common Jewish practice of using two names, a Hebrewhave here an early case of the common Jewish practice of using two names, a Hebrewhave here an early case of the common Jewish practice of using two names, a Hebrew
and a Gentile oneand a Gentile oneand a Gentile oneand a Gentile one————e.g., Saul, Paul; John, Mark; Joses, Justus, &c.e.g., Saul, Paul; John, Mark; Joses, Justus, &c.e.g., Saul, Paul; John, Mark; Joses, Justus, &c.e.g., Saul, Paul; John, Mark; Joses, Justus, &c.
Uncle.Uncle.Uncle.Uncle.————Abihail (see EstherAbihail (see EstherAbihail (see EstherAbihail (see Esther 2222::::15151515).).).).
PULPIT, "He brought up Hadassah, that is, Esther. "Hadassah" has been comparedPULPIT, "He brought up Hadassah, that is, Esther. "Hadassah" has been comparedPULPIT, "He brought up Hadassah, that is, Esther. "Hadassah" has been comparedPULPIT, "He brought up Hadassah, that is, Esther. "Hadassah" has been compared
with "Atossa," and "Esther" with "Amestris;" but there is probably no more ground forwith "Atossa," and "Esther" with "Amestris;" but there is probably no more ground forwith "Atossa," and "Esther" with "Amestris;" but there is probably no more ground forwith "Atossa," and "Esther" with "Amestris;" but there is probably no more ground for
the one identification than the other. Mordecai's cousin received originally the Hebrewthe one identification than the other. Mordecai's cousin received originally the Hebrewthe one identification than the other. Mordecai's cousin received originally the Hebrewthe one identification than the other. Mordecai's cousin received originally the Hebrew
name of "Hadassah," a derivative of hadas "myrtle" (compare "Susannah" from shushan,name of "Hadassah," a derivative of hadas "myrtle" (compare "Susannah" from shushan,name of "Hadassah," a derivative of hadas "myrtle" (compare "Susannah" from shushan,name of "Hadassah," a derivative of hadas "myrtle" (compare "Susannah" from shushan,
"lily"); but was subsequently called by the Persians "Esther," which may either be Ishtar,"lily"); but was subsequently called by the Persians "Esther," which may either be Ishtar,"lily"); but was subsequently called by the Persians "Esther," which may either be Ishtar,"lily"); but was subsequently called by the Persians "Esther," which may either be Ishtar,
"Venus," or an equivalent of the Zend ctare, Mod. Pers. sitareh, Greek"Venus," or an equivalent of the Zend ctare, Mod. Pers. sitareh, Greek"Venus," or an equivalent of the Zend ctare, Mod. Pers. sitareh, Greek"Venus," or an equivalent of the Zend ctare, Mod. Pers. sitareh, Greek ‫́ס‬‫ח‬‫ףפ‬ʆ‫ב‬‫́ס‬‫ח‬‫ףפ‬ʆ‫ב‬‫́ס‬‫ח‬‫ףפ‬ʆ‫ב‬‫́ס‬‫ח‬‫ףפ‬ʆ‫ב‬, Engl., Engl., Engl., Engl.
"star," etc. His uncle's daughter. Therefore his own first cousin, but probably much"star," etc. His uncle's daughter. Therefore his own first cousin, but probably much"star," etc. His uncle's daughter. Therefore his own first cousin, but probably much"star," etc. His uncle's daughter. Therefore his own first cousin, but probably much
younger than himself. Whom Mordecai … took for his own daughter. Not perhaps By ayounger than himself. Whom Mordecai … took for his own daughter. Not perhaps By ayounger than himself. Whom Mordecai … took for his own daughter. Not perhaps By ayounger than himself. Whom Mordecai … took for his own daughter. Not perhaps By a
formal adoption, but by taking her to live with him, and treating her as if she had beenformal adoption, but by taking her to live with him, and treating her as if she had beenformal adoption, but by taking her to live with him, and treating her as if she had beenformal adoption, but by taking her to live with him, and treating her as if she had been
his own child. This fact is related to account for the terms of familiarity between thehis own child. This fact is related to account for the terms of familiarity between thehis own child. This fact is related to account for the terms of familiarity between thehis own child. This fact is related to account for the terms of familiarity between the
two, which form an essential part of the later narrative. It introduces Mordecai to thetwo, which form an essential part of the later narrative. It introduces Mordecai to thetwo, which form an essential part of the later narrative. It introduces Mordecai to thetwo, which form an essential part of the later narrative. It introduces Mordecai to the
reader under a favourable aspect, as kindly and benevolent.reader under a favourable aspect, as kindly and benevolent.reader under a favourable aspect, as kindly and benevolent.reader under a favourable aspect, as kindly and benevolent.
8888 When the king’s order and edict had beenWhen the king’s order and edict had beenWhen the king’s order and edict had beenWhen the king’s order and edict had been
proclaimed, many young women were brought to theproclaimed, many young women were brought to theproclaimed, many young women were brought to theproclaimed, many young women were brought to the
citadel of Susa and put under the care of Hegai.citadel of Susa and put under the care of Hegai.citadel of Susa and put under the care of Hegai.citadel of Susa and put under the care of Hegai.
Esther also was taken to the king’s palace andEsther also was taken to the king’s palace andEsther also was taken to the king’s palace andEsther also was taken to the king’s palace and
entrusted to Hegai, who had charge of the harem.entrusted to Hegai, who had charge of the harem.entrusted to Hegai, who had charge of the harem.entrusted to Hegai, who had charge of the harem.

55. GILL, "GILL, "GILL, "GILL, "So it came to pass, when the king's commandment and decree was heardSo it came to pass, when the king's commandment and decree was heardSo it came to pass, when the king's commandment and decree was heardSo it came to pass, when the king's commandment and decree was heard,.... In the
several provinces of his kingdom:
and when many maidens were gathered unto Shushan the palace, to the custody of Hegaiand when many maidens were gathered unto Shushan the palace, to the custody of Hegaiand when many maidens were gathered unto Shushan the palace, to the custody of Hegaiand when many maidens were gathered unto Shushan the palace, to the custody of Hegai;
Josephus (o) says, there were gathered to the number of four hundred:
that Esther was brought also unto the king's house, to the custody of Hegai, the keeper of thethat Esther was brought also unto the king's house, to the custody of Hegai, the keeper of thethat Esther was brought also unto the king's house, to the custody of Hegai, the keeper of thethat Esther was brought also unto the king's house, to the custody of Hegai, the keeper of the
womenwomenwomenwomen: by force, as Aben Ezra and the former Targum, and so the word is sometimes used.
HENRY 8-20, "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, 1Sa_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

56. themselves, willing to take advice, and thankful for it.
K&DK&DK&DK&D 8888----9999, ", ", ", "When, then, the king's commandment and decree was heard, i.e., proclaimed
throughout the kingdom, and many maidens gathered together in Susa, Esther also was received
into the royal harem, under the keeping of Hegai. The maiden pleased him and won his favour
(‫ד‬ ֶ‫ס‬ ֶ‫ח‬ ‫א‬ ָ‫שׂ‬ָ‫,נ‬ to bear away love, i.e., to obtain favour, synonymous with ‫ן‬ ֵ‫ח‬ ‫א‬ ָ‫שׂ‬ָ‫,נ‬ Est_2:15 and
Est_5:2). ‫וגו‬ ‫ל‬ ֵ‫ה‬ ַ‫ב‬ְ‫י‬ַ‫,ו‬ and he hastened to give her her ointments for purification, and the
seven maidens appointed to her from the king's house. The infinitives ָ‫ל‬ ‫ת‬ ֶ‫ת‬ ָ‫ל‬ are,
according to the Aramaean idiom, placed after their objects and dependent on ‫ל‬ ֵ‫ה‬ ַ‫ב‬ְ‫.י‬ On
‫ים‬ ִ‫רוּק‬ ְ‫מ‬ ַ , see on Est_2:3. ‫ּות‬‫נ‬ ָ‫,מ‬ portions, are here portions of food, as in Est_9:19, Est_
9:22, and 1Sa_1:4. The seven maidens (‫ּות‬‫ר‬ ָ‫ע‬ְ ַ‫ה‬ with the article) are the maids appointed
to wait upon a young virgin selected for the king. The participle ‫ּות‬ ֻ‫א‬ ְ‫:ר‬ chosen for a
particular purpose-in the Talmud and rabbinical Hebrew ‫אוּי‬ ָ‫,ר‬ dignus, decens,
conveniens, - occurs only here. ָ‫ה‬ֶ ַ‫שׁ‬ְ‫,י‬ he changed her and her maids into the best of the
house of the women, i.e., he took them out of the ordinary rooms and placed them in the
best apartments, probably in the state-rooms, where those who were accustomed to be
brought to the king used to dwell.
COFFMA , "Verse 8
ESTHER TAKE I TO THE HOUSE OF THE KI G'S WOME
"So it came to pass when the king's commandment and his decree was heard, and
when many maidens were gathered unto Shushan the palace, to the custody of
Hegai, that Esther was taken into the king's house, to the custody of Hegai, keeper
of the women. And the maiden pleased him, and she obtained kindness of him; and
he speedily gave her the things for her purification, with her portions, and the seven
maidens who were meet to be given her out of the king's house: and he removed her
and her maidens to the best place of the house of the women. And Esther had not
made known her people nor her kindred; for Mordecai and charged her that she
should not make it known. And Mordecai walked every day before the court of the
women's house, to know how Esther did, and what would become of her."
The key development here was Hegai's partiality to Esther. The words speedily and
the best place (Esther 2:9) show that Hegai probably shortened the one year stay in
the house of women for Esther and that he moved her as quickly as possible into the
rotation for the king's bed.
TRAPP, "Esther 2:8 So it came to pass, when the king’s commandment and his
decree was heard, and when many maidens were gathered together unto Shushan
the palace, to the custody of Hegai, that Esther was brought also unto the king’s

57. house, to the custody of Hegai, keeper of the women.
Esther 2:8 So it came to pass, when the king’s commandment and his decree was
heard, and when many maidens were gathered together unto Shushan the palace, to
the custody of Hegai, that Esther was brought also unto the king’s house, to the
custody of Hegai, keeper of the women.
LA GE, "In Esther 2:8-11 it follows how Esther, and through her Mordecai, were
involved in the history of Ahasuerus. Esther 2:8. So it came to pass (literally “when
was heard,” comp. Esther 1:20 and ehemiah 6:1), when the king’s commandment
and his decree was heard—i.e., the decree of the king as expressed in the publicly
proclaimed law, so that all were obliged to give it obedience; among other maidens
Esther was brought also into the king’s house.—Perhaps quite a time was allowed to
elapse before executing the decree, on account of the war with Greece, which had
broken out meanwhile. It is quite certain, according to what follows, that Esther was
not brought into the palace of the king Ahasuerus before the sixth year of his reign.
PULPIT, "His decree. Literally, "his law"—the same word as that which occurs in
the phrase "the law of the Medes and Persians, which altereth not" (Daniel 6:8,
Daniel 6:12, etc.). Hegai. The "Hege" of Esther 2:3. Slight differences in the mode of
spelling names were common at this period. Esther was brought. Some have
rendered, "was forcibly brought;" and in the second Targum on Esther there is a
story that Mordecai concealed her to prevent her from becoming an inmate of the
royal harem, and that the king's authority was invoked to force him to give her up;
but the Hebrew word translated "was brought" does not contain any idea of
violence; and the Persian Jews probably saw no disgrace, but rather honour, in one
of their nation becoming even a secondary wife to the great king.
9 She pleased him and won his favor. Immediately
he provided her with her beauty treatments and
special food. He assigned to her seven female
attendants selected from the king’s palace and
moved her and her attendants into the best place
in the harem.

58. CLARKE, "The maiden pleased him - He conceived a partiality for her above the
rest, probably because of the propriety of her deportment, and her engaging though
unassuming manners.
Seven maidens - These were to attend her to the bath, to anoint and adorn her, and
be her servants in general.
GILL, "And the maiden pleased him,.... Not the king, into whose presence she was
not yet introduced, but the chamberlain; her beauty and her behaviour recommended
her to him, and he concluded within himself that she was the person that of all would be
acceptable to the king:
and she obtained kindness of him: had favours shown others had not:
and he speedily gave her things for purification; as oil, spices, &c. that she might
be the sooner fitted to be had into the king's presence:
with such things as belonged to her; food and drink from the king's table; the
Targum interprets it gifts, as chains and royal apparel:
and seven maidens, which were given her, out of the king's house; to wait
upon her the seven days of the week, as the same Targum:
and he preferred her and her maids unto the best place of the house of the
women; removed her and them to it, which was the most splendid, had large, airy, and
pleasant rooms.
BE SO , "Esther 2:9. The maiden pleased him — Because she was very beautiful,
therefore he supposed she would be acceptable to the king; and by the divine power,
which moveth the hearts of men which way he pleaseth.
TRAPP, "Esther 2:9 And the maiden pleased him, and she obtained kindness of
him; and he speedily gave her her things for purification, with such things as
belonged to her, and seven maidens, [which were] meet to be given her, out of the
king’s house: and he preferred her and her maids unto the best [place] of the house
of the women.
Ver. 9. And the maiden pleased him] Hegai cast his favour upon her; not because
she was the fairest, noblest, most industrious, most courtly, &c., but because God
wrought his heart to it; as he did Potiphar’s and Pharaoh’s to Joseph, Jonathan’s to
David, Darius’s to Daniel, &c. It is the Lord that gives favour, and fashioneth men’s
opinions of us. He gave Solomon honour; and Paul prays to him that his service may
be accepted of the saints, Romans 15:31.
And she obtained kindness of him] His favour was not empty favour, professional

59. only, as that of courtiers.
And he speedily gave her, &c.] As resolving shortly to recommend her to the king,
who, he knew, would be much ruled by him in his choice. Here were shadows of
many excellent virtues in a blind ethnic; who may in some sort teach true kindness,
and doth condemn those that boast of false liberality. He dealt not basely, but
bountifully, with Esther.
Her things for purification] See Esther 2:3; Esther 2:12.
With such things as belonged to her] Heb. Her portions or allowances of food,
raiment, &c., which this faithful officer interverted not for his own private gain, but
rather enlarged himself in the true bestowing thereof.
And seven maidens] When he might have put her off with one; he enlargeth himself,
and even stretcheth his authority, that he might, by these maids of honour attending
her, set her forth as a queen beforehand.
Which were meet to be given her] Or, which were very comely, speciosae, vel
spectatae.
And he preferred] Heb. He changed her, sc. for the better, as God doth his people,
when he taketh them to heaven, where they change place, but not company (as that
good man, Dr Preston, saith upon his death bed), and are brought from the jaws of
death to the joys of eternal life; from shadows to substances, from misery to majesty,
&c., a greater change than that of Queen Elizabeth, from a prisoner to a princess;
or that of our Henry IV, who was crowned the very same day that the year before he
had been banished the realm. The Latins call prosperous things Res secundas,
secondary things, because they are to be had hereafter; they are not the first things.
Unto the best place of the house of the women] Or, Unto the best condition. God’s
best children shall have the best of the best, fat things full of marrow, wines on the
lees well refined, Isaiah 25:6. Jacob and his family had the best of the land of Egypt,
that granary of the world, as one calleth it. His posterity had a land that flowed with
milk and honey. What countries comparable to those that profess the gospel?
"Godliness is profitable to all things," having the promises of both lives, &c.
LA GE, "Esther 2:9. ow since Esther appeared very beautiful in the eyes of
Hegai, and found favor in his sight ‫ֶד‬‫ס‬ֶ‫ה‬ ‫א‬ ָ‫ָשׂ‬‫נ‬ or ‫ֵן‬‫ה‬ ‫א‬ ָ‫ָשׂ‬‫נ‬ ( Esther 2:15; Esther 2:17;
Esther 5:2) occurs only in our book, commonly ‫ֵן‬‫ח‬ ‫ָא‬‫צ‬ָ‫מ‬, to obtain or bear away grace

60. or favor—he speedily gave her her things for purification with such things as
belonged to her (comp. Esther 2:3). ‫נוֹת‬ָ‫מ‬ are portions, not so much of oils for
anointing as rather good food (comp. Esther 9:19; Esther 9:22). Perhaps those
maidens that were selected by the king received during their time of purification an
especially good diet (comp. Daniel 1:5). But they were prepared one after the other.
Hegai expedited matters that Esther should be counted among the virgins of the
harem as soon as possible. The accus.: the things for her purification and such
things as belonged to her, does not depend upon ‫ֵל‬‫ה‬ַ‫ב‬ְ‫י‬, but upon ‫ָהּ‬‫ל‬ ‫ת‬ֶ‫ָת‬‫ל‬; the object is
placed before the infin. according to Aram‫ז‬an usage. But the infin. is here added
after the following object; and “the seven maidens selected” is repealed, lest the
previous objective statement might seem too long. The seven maidens selected, i.e.
from the king’s service, were by law given to her as servants and to keep her
company. ‫יּוֹת‬ֻ‫א‬ ְ‫ר‬ means primarily selected for a definite purpose (comp. ‫ָא‬‫ז‬ֲ‫ח‬, Daniel
3:19); in the Talmud and Rabbins ‫אוּי‬ ָ‫ר‬ takes the meaning of dignus, decens,
conveniens[F 10].—And he preferred her and her maids unto the best (place) of the
house of the women,i.e. an especially good and beautiful part of it, the staterooms of
the women’s house. Thus she might in every respect live as belonged to the
distinction awaiting her.
PULPIT, "The maiden pleased him. Literally, "was good in his eyes," the same
expression as that which occurs in Esther 1:21. And she obtained kindness of him.
This is a phrase peculiar to the Book of Esther, and a favourite one with the author
(see verses 15, 17; and Esther 5:2). It is better translated "she obtained favour" (as
in all the other places where it occurs) than "she obtained kindness," though the
latter translation is more literal. Her things for purification. See verse 12. With such
things as belonged to her. Literally, as in the margin, "with her portions"—by
which is probably meant her daily allowance of food. And seven maidens. Rather,
"and her seven maidens." It is implied that each virgin had seven female attendants
assigned to her. Meet to be given her. It was in this point that the "favour" or
"kindness of Hegel was shown. He selected for her use the most suitable of the
attendants.
10 Esther had not revealed her nationality and
family background, because Mordecai had
forbidden her to do so.
BAR ES, "The Persians had no special contempt for the Jews; but, of course, they

61. despised more or less all the subject races. Esther, with her Aryan name, may have
passed for a native Persian.
CLARKE, "Esther had not showed her people - This might have prejudiced her
with the king; for it was certainly no credit at the Persian court to be a Jew; and we shall
find from the sequel that those who were in the Persian dominions were far from being
reputable, or in a safe state. Besides, had her lineage been known, envy might have
prevented her from ever having access to the king.
GILL, "Esther had not showed her people nor her kindred,.... What nation or
family she was of; it not being asked, she was under no obligation to declare it; and being
born in Shushan, as very probable, she was taken to be a Persian:
for Mordecai had charged her that she should not show it; lest she should be
despised and ill treated on that account; fearing, if the king knew it, he would not marry
her, as Aben Ezra; or rather, as the same writer thinks, that she might keep the law of
God privately, observe the sabbath, &c.
K&D, "Est_2:10 contains a supplementary remark. This kind and respectful
treatment was shown to Esther, because, in obedience to Mordochai's command, she
had not shown her people nor her kindred, i.e., her Jewish extraction; for a Jewish
maiden would hardly have experienced such friendly usage. Est_2:11 also contains an
additional notice, prefixed here to enable what follows to be rightly understood, and
repeated in another connection Est_2:19, and on several other occasions: Mordochai
walked every day before the court or enclosure of the women's house, to know the
welfare (‫ּום‬‫ל‬ ְ‫)שׁ‬ of Esther and what became of her (‫ה‬ ָ ‫ה‬ ֶ‫שׂ‬ ָ‫ע‬ֵ‫,י‬ properly, what was done to
her). Hence Mordochai was in constant communication with Esther. How this
communication was effected is not more particularly stated; probably by means of the
maids appointed to wait on her. Jewish expositors are of opinion, that Mordochai held
high office, and that having consequently free access to the royal palace, he could easily
find the means of communicating with his relative.
BE SO , "Esther 2:10. Mordecai had charged her that she should not show it —
Lest the knowledge hereof should either make her contemptible, or bring some
inconvenience to the whole nation: but there was also a hand of God in causing this
to be concealed, for the better accomplishment of that which he designed, though
Mordecai was ignorant of it. If Mordecai sought or desired that his niece should
become either the king’s concubine or wife, he certainly acted contrary to the
Jewish law, which forbid any marriage or communication of that sort with
idolaters; but the circumstances of things, and perhaps the hopes he entertained of
being able to do his nation great service thereby, may plead his excuse.
TRAPP, "Esther 2:10 Esther had not shewed her people nor her kindred: for

62. Mordecai had charged her that she should not shew [it].
Ver. 10. Esther had not shewed her people] Because the Jews were slighted as
captives and forlorn (how dear to the gods that nation is, saith Cicero, it appeareth,
quod est victa, quod elocata, quod servata, in that they are conquered, captivated,
and not utterly destroyed by us), they were also generally hated, as different in
religion, and would not so much as drink with heathens, lest they should drink
things sacrificed to idols. They held it meritorious in later times to kill an idolater,
as Tacitus testifieth; and at this day they say, Optimus inter gentes, &c., The very
best among the Gentiles is worthy to have his head bruised as a serpent. A nasty
people they are still, and blood thirsty, odious, and sordid. A historian telleth us of
an emperor, travelling into Egypt, and there meeting with certain Jews, he was so
annoyed with the stench of them, that he cried out, O Marcomanni, O Quadi, O
Sarmatae, tandem alios vobis deteriores inveni (Ammian. lib. 2), This is the basest
and most contemptible people that ever I lighted upon. The Romans would not own
them, when they had conquered them, as they did other nations, though they
complied never so much, and were their servants (Aug. in Psalms 58:1-11). The
Turks so hate them for crucifying Christ, that they use to say, in detestation of a
thing, I would I might die a Jew, then; as when they would assure anything, in
execrationibus dicunt Iudaeus sim, si fallo, they curse themselves, and say, Let me
be held a Jew if I deceive thee (Sanctius in Zechariah 8:13). This lieth upon them as
a punishment for their unexpiable guilt in putting to death the Lord of life. But in
Esther’s time they were hated chiefly for their religion. In prudence, therefore, she
concealeth her kindred, as being not called to give an account of her faith; and,
living private, might well perform her devotions, and yet not thrust herself into
observation.
For Mordecai had charged her that she should not shew it] Lest she should be
cashiered the court for a Jewess, which was then held crime enough, as afterwards it
was, in ero’s days, to be a Christian; and this haud perinde in crimine, quam odio
humani generis, as Tacitus hath it, not for any great fault so much, as by the hatred
of mankind, incensed and set on work by the devil, doubtless, to root out the true
religion, and to set up himself in the hearts of men as god of this present world.
Hence those complaints of Tertullian and Justin Martyr, in their Apologies for
Christians, that their name, and not their crimes, was hated and hissed out of all
companies. Odio publico est confessio nominis, non examinatio criminis. Solius
hominis crimea est, &c. (Tert. Apol. c. 1-3; Just. Apol. 2). Wisely, therefore, did
Mordecai charge Esther to conceal herself for present; so long as it might be done
without prejudice to the truth, and scandal to her profession. Worthily also did holy
Esther, in obeying Mordecai, her faithful foster father, in ruling her tongue, that
unruly member; and in that, although she had changed her keeper, yet she had not
let go her integrity, but held with that good woman, in Jerome, who cried out, on
ideo fateri volo, ne peream: sed ideo mentiri nolo, ne peccem.
LA GE, "Esther 2:10. Esther owed this fortune next to her fairness to the
shrewdness of Mordecai. Because of his advice Esther had not showed her people

63. nor her kindred, as being one of the captive and despised Jews, else she would soon
have been set back. Mordecai showed his love and shrewdness also in this, that even
now he kept up his relationship to her. And Mordecai walked every day before the
court of the women’s house, to know how Esther did, and what should become of
her.—This was to find out whether she was really in preparation for the king. It
appears that he could still approach her without hindrance, whereas in chap 4 it is
stated, that when he put on clothes of mourning, he was no more permitted either to
stand in the gate of the king, or to pass up and down before the house of the women.
Perhaps the laws of the harem were in those days not so strict that, though he could
not speak to Esther directly, still he could find out about her by her associate
maidens. We have neither a right nor claim on the explanation of Jewish
commentators that he was a Persian official high in rank, and therefore he had
admittance to her (comp. Esther 2:19).[F 11]
PULPIT, "Esther had not showed her people. To have confessed that she was a
Jewess would probably have roused a prejudice against her, or at any rate have
prevented her from being received with special favour. Mordecai, knowing this, had
instructed her to say nothing to Hegel on the subject, and no one else, it would seem,
had enlightened him.
11 Every day he walked back and forth near the
courtyard of the harem to find out how Esther
was and what was happening to her.
BAR ES, "Mordecai occupied, apparently, a humble place in the royal household.
He was probably one of the porters or doorkeepers at the main entrance to the palace
Est_2:21.
GILL, "And Mordecai walked every day before the court of the women's
house,.... Being one of the court, and in an high post, as Aben Ezra thinks, he might
walk there without being examined, and called to an account for it:
to know how Esther did; to inquire of her health and prosperity, or peace, the word
here used signifies, even all sorts of it:

64. and what should become of her; or was done to her, whether she was well used, or
as yet introduced to the king, how it fared with her, and what befell her.
JAMISO , "Mordecai walked every day before the court of the women’s
house — The harem is an inviolable sanctuary, and what is transacted within its walls is
as much a secret to those without as if they were thousands of miles away. But hints
were given him through the eunuchs.
BE SO , "Esther 2:11. Mordecai walked every day, &c. — He might walk there
without being suspected, because he belonged to the court, and was a man of some
rank; for those that were carried away in Jeconiah’s captivity (as his ancestors
were, Esther 2:6) were of the better sort, 2 Kings 24:14, &c.; Daniel 1:4. And Esther
might find means, by some of those that attended her, to acquaint him with the state
of her health and affairs.
TRAPP, "Verse 11
Esther 2:11 And Mordecai walked every day before the court of the women’s house,
to know how Esther did, and what should become of her.
Ver. 11. And Mordecai walked every day] What marvel that Esther was so obedient
to Mordecai when he was so solicitous of her welfare? These mutual respects draw
on one another. The centurion in the Gospel had dutiful servants (Do this, said he,
and they did it), for he was a most kind master, and minded their good.
Before the court of the women’s house] The Turks wonder to see a man walk to and
fro, and use to ask such a one what he meaneth? and whether he be out of his way,
or out of his wits? But the Persians and Greeks were great walkers. Jesus also
walked in Solomon’s porch, John 10:23, &c.
To know how Esther did] Heb. The peace of Esther, Omnis in Ascanio, &c. (Virg.).
He had taken her for his child, and was curious of her welfare, though she were now
grown up, and preferred at court. The court, he knew, was an ill air for godliness to
breathe in. His care was, therefore, that she might have Gaius’s prosperity, even
mentem sanam in corpore sano, a sound mind in a sound body. And although he
trusted God with his niece, yet he knew that an honest care of her might well stand
with faith in God’s providence. God must be trusted, but not tempted, by the neglect
of lawful means, Matthew 4:7.
PULPIT, "Mordecai walked every day before the court of the women's house.
Mordecai seems to have been one of the porters at the main entrance to the palace,
and his proper place was at the gateway. He contrived, however, during some part
of each day to visit the court in front-of the seraglio, in order to see Esther, or at any
rate obtain intelligence concerning her.

65. 12 Before a young woman’s turn came to go in to
King Xerxes, she had to complete twelve months
of beauty treatments prescribed for the women,
six months with oil of myrrh and six with
perfumes and cosmetics.
CLARKE, "Six months with oil of myrrh - See on Est_2:3 (note). The reason of
this purification seems not to be apprehended by any writer I have seen. The most
beautiful of all the young virgins of all the provinces of Babylon were to be selected; and
these were taken out of all classes of the people, indiscriminately; consequently there
must have been many who were brought up in low life. Now we know that those who
feed on coarse strong food, which is not easily digested, have generally a copious
perspiration, which is strongly odorous; and in many, though in every respect amiable,
and even beautiful, this odour is far from being pleasant. Pure, wholesome, easily
digested, and nourishing aliment, with the frequent use of the hot bath, continued for
twelve months, the body frequently rubbed with olive oil, will in almost every case
remove all that is disagreeable of this kind. This treatment will give a healthy action to
all the subcutaneous vessels, and in every respect promote health and comfort.
GILL, "Now when every maid's turn was come to go in to King Ahasuerus,
after that she had been twelve months, according to the manner of
women,.... That were prepared in the house of the women to be presented to the king
for his liking; for it seems that these virgins came in turns to him, according to the time
they had been in the house; as did the wives of the kings of Persia, as Herodotus relates
(p):
for so were the days of their purifications accomplished; that is, in the space of
twelve months, which were thus divided: to wit:
six months with oil of myrrh; which Ben Melech interprets of musk:
and six month's with sweet odours; the former was used to make the skin smooth
and soft, and these to remove all ill scents through sweat, or any other cause:
and with other things for the purifying of women: by bathing, rubbing, &c. and
such a space of time was observed not only for the thorough purification of them, but

66. partly was of state and grandeur, and partly that it might be a clear case they were not
with child by another, before they came to the king.
JAMISO , "Now when every maid’s turn was come to go in to king
Ahasuerus — A whole year was spent in preparation for the intended honor.
Considering that this took place in a palace, the long period prescribed, together with the
profusion of costly and fragrant cosmetics employed, was probably required by state
etiquette.
K&D, "Before relating the appearance of Esther before the king, the narrator more
particularly describes in Est_2:12-14 the preparations for this event, and how Esther
behaved with respect to them.
Est_2:12-13
“When every maid's turn came (i.e., at every time that any maid's turn came) to go in
to King Ahashverosh, after the time when it had been done to her twelve months
according to the law of the women - for thus were the days of their purification
accomplished: six months with oil of myrrh, and six months with balsam and ointments
of purification for women - and the maiden came to the king, all that she desired was
given her to go with her out of the women's house unto the king's house.” ‫ּור‬ , turn in
succession, used only here and Est_2:15. The turn to go in unto the king did not come to
any maid until ‫וגו‬ ‫ּות‬‫י‬ ֱ‫ה‬ ‫ץ‬ ֵ ִ‫,מ‬ at the end of the time when it had been done to her according
to the law ... This time lasted twelve months after her reception into the house of the
women; and the law of the women, according to which it was done to her, was, that she
should be purified for six months with oil of myrrh, and as long with ‫ים‬ ִ‫מ‬ ָ‫שׂ‬ ְ , sweet odours
and other ointments. ‫ה‬ፎ ָ ‫ה‬ ָ‫ר‬ ֲ‫ע‬ַ ַ‫ה‬ ‫ה‬ֶ‫ז‬ ָ‫וּב‬ (Est_2:13) forms the continuation of the antecedent
clause commencing with ַ‫יע‬ִ ַ‫ה‬ ְⅴ, or, to speak more correctly, of a second antedecent with
which the conclusion ‫ר‬ ֶ‫שׁ‬ ֲ‫ל־א‬ ָⅴ ‫ת‬ ֶ‫א‬ is connected. Some expositors understand ‫ה‬ֶ‫ז‬ ָ , with the
lxx, of the time: illo sc. tempore; others of the condition: hoc modo ornata or ea lege
(Cler.), and therefore as parallel in meaning with the ‫ן‬ ֵⅴ of Est_4:16. Either view is
admissible and suits the sense, but the latter is more in harmony with the parallel
passage Est_4:16, and therefore preferable. All that was to be given her, can only relate
to ornaments and jewels, which were to be given that each might appear before the king
adorned and dressed after her own taste.
BE SO , "Esther 2:12. According to the manner of the women — Who were kept
so long, partly for their better purification, as it here follows; partly out of state, as
that which became so great a king; and partly that, being so long in safe custody, the
king might be sure he was not imposed upon by a child begotten by another man.
Six months with oil of myrrh, and six months with sweet odours — It is observed by
Pliny, lib. 13, cap. 1, that ointments were first invented by the Persians. Oil of myrrh
was used, not only on account of its fragrancy, but to make the skin soft and smooth,
and to clear it from all manner of scurf; and the sweet odours were necessary, in
those hot countries, to take away all ill scents, and, as some think, to enliven and

67. invigorate the constitution.
COFFMA , "Verse 12
ESTHER'S TUR TO GO I TO THE KI G
" ow when the turn of every maiden was come to go into king Ashuerus, after it
had been done to her according to the law for the women twelve months (for so were
the days of their purifications accomplished, to wit, six months with oil of myrrh,
and six months with sweet odors and with the things for the purifying of women),
then in this wise came the maiden unto the king. Whatsoever she desired was given
her to go with her out of the house of the women unto the king's house. In the
evening she went, and on the morrow she returned into the second house of the
women, to the custody of Shaashgaz, the king's chamberlain who kept the
concubines: she came in unto the king no more, except the king delighted in her, and
she were called by name. ow when the turn of Esther the daughter of Abihail the
uncle of Mordecai, who had taken her for his daughter, was come to go in unto the
king, she required nothing but what Hagai the king's chamberlain, the keeper of the
women, appointed. And Esther obtained favor in the sight of all them that looked
upon her."
"In the evening she went; and on the morrow she returned" (Esther 2:14). Where
are there any sadder words than these? One frightful night in the bed with
Ahashuerus, and the next morning relegated to the status of a concubine, never
more to see him, unless called by name; and the odds are that he did not even
remember the names of half of them. The text states that there were many of these
women.
TRAPP, "Esther 2:12 ow when every maid’s turn was come to go in to king
Ahasuerus, after that she had been twelve months, according to the manner of the
women, (for so were the days of their purifications accomplished, [to wit], six
months with oil of myrrh, and six months with sweet odours, and with [other] things
for the purifying of the women;)
Ver. 12. ow when every maid’s turn was come] Their turns then they took, and
held it their happiness to lose that which was their honour. See 1 Thessalonians 4:4,
{See Trapp on "1 Thessalonians 4:4"} their bodies were first adulterated, and then
vitiated. This was abominable.
After that she had been twelve months] Time spent without spare, and woefully
wasted in making provision for the flesh to fulfil the lusts thereof; which the prophet
Amos rightly calleth a thing of nought, Amos 6:13; Amos 4:5-6. Is time no better
worth than to be thus rioted out in vanity? doth not eternity depend upon it, even
the heaviest weights upon the weakest wires? It is therefore a good rule that one
giveth,

68. Corrige praeteritum, rege praesens, cerne futurum.
According to the manner of the women] Who of themselves are apt enough (without
an order to do so, as here) to cast away too much time and cost in tricking and
trimming their bodies (those painted sheaths), as the comedians have tartly taxed
them. egotii quantum in muliere una est! saith Plautus. What a deal of do is there
with one woman in this kind! And osti mores mulierum, saith Terence, dum
moliuntur, dum comuntur, annus est. And as for the Persian women, Aelian saith
that they were above all others most addicted to this vanity (Lib. xii. cap. 1); and yet
the haughty daughters of Zion are deeply censured, and heavily threatened, Isaiah
3:18, where the prophet gives us an inventory of those ladies’ gallantry, and tells
them that their fineness shall be turned into filthiness, their neatness become
nastiness.
For so were the days of their purification accomplished] What strange preparation
was here for the impure bed of a heathen! Every virgin must be six months purified,
and six months perfumed. O God, saith one, what care and cost is requisite to that
soul which should be addressed a fit bride for thy holy and glorious Majesty!
To wit, six months with oil of myrrh] To cleanse them, and to clear up their
countenances.
And six months with sweet odours] Of these there is a lawful use (why else were they
created?), to please the sense, refresh the spirits, comfort the brain, &c. But the
excess and abuse of them is utterly unlawful, and was justly punished in Darius, the
last Persian monarch, and Muleasses, king of Tunis, who so far affected sweet
odours, that he could not be without them whiles he was in the field against his
enemy, thereby it came to pass, that being overcome in battle by his own son Amidas
(another Absalom), and pursued among the rest that fled, he was found and known
who he was by the perfumes that he had about him, though to prevent it he had
besmeared himself with blood and dust. Martial, writing to his sweet friend, saith,
Posthmne, non bene olet, qui bene semper olet.
And another saith, That woman smells best who smells of nothing. Spiret autem
foemina Christum, saith Clement of Alexandria, Let women learn and labour to
smell of Christ, who is the royal unction, and let them ever be anointed with
chastity, that chiefest ointment (Paedag. lib. 2, cap. 8).
And with other things for the purifying of women] Here was no end of excess and of
expense; and all to satisfy the lust of this impure prince. Silver is lavished out of the

69. bag, and much wealth cast away upon these minions, who had nothing else to do but
to exercise their wits in devising ornaments and artifices, whereby they might get
the king’s favour, and attain to the queendom. Cicero telleth us that it was ordinary
with the kings of Persia to bestow upon their women such a city to buy them
bracelets, and such a city for head-tires, &c., Haec in collum, haec in crines (Orat. 5,
in Verr.). This was luxus plane monstrosissimus et prodigalissimus, as one saith,
most prodigious and prodigal luxury. So eagerly are the wicked bent upon the
satisfying of their lusts, that they care not what cost they cast away upon them. Ask
me never so much dowry, saith that Amouretto, Genesis 34:11-12. Judah let go his
signet, bracelets, and staff, to the harlot. Josephus reports of one Decius Mundus
(Immundus rather), a nobleman, that to one Paulina, a lady in Rome, he offered as
much as came to six thousand pounds to satisfy his lusts but one night, and yet he
could not bring her to his lure by such a large offer; though afterwards (under the
mask of Anubis, to which dog’s head she was devoted) he found means to abuse her;
which was the destruction both of those bawdy priests and their temple.
CO STABLE, "3. The choice of Esther as queen2:12-20
The king evidently had sexual relations with a different virgin every night whenever
he pleased. The harem officials watched these girls closely to make sure they did not
have some disease that they would pass on to him. The women in the harem used
their time to become as attractive as possible.
"Like the semi-nomadic Arab women of the eastern Sudan in the last century,
women like Esther long, long ago fumigated themselves, saturating their hair, skin,
and pores with fumes from cosmetic burners." [ ote: Idem, "Archaeology and the
Book of Esther ," Biblical Archaeologist38:3-4 (September, December1975):78.]
After their night with the king, these young women resided in a facility with other
concubines where they might live for the rest of their lives. The king might call for
them again or he might not. Historians have documented Ahasuerus" amorous
affairs in Persia, Greece, and elsewhere. [ ote: See Whitcomb, pp56-59.] Esther had
such natural beauty and charm that she required no special adornments to make
her more attractive ( Esther 2:15).
"Both Josephus and the Jewish Rabbis exaggerated the beauty of Esther and
elaborated on her virtues and piety. The Rabbis held that Esther was one of the four
most beautiful women in history along with Sarah, Rahab, and Abigail (Megillah
15a). Josephus maintained that Esther "surpassed all women in beauty" in the
entire habitable world." [ ote: Yamauchi, "The Archaeological . . .," p106. See
Josephus, 11:7 , for his account of the story of Esther.]
Esther became queen in the winter of479-478 B.C, four years after Vashti"s
deposition ( Esther 2:16). During that four-year period the Greeks defeated
Ahasuerus in battle.

70. The Hebrew word translated "banquet" ( Esther 2:18, hanaha) means "a coming to
rest." This could mean that Ahasuerus released his subjects from some tax burdens,
or from military service, or both, temporarily.
"Perhaps it is relevant that when the False Smerdis ascended the throne [of Persia
in522 B.C.], he granted his subjects freedom from taxation and military service for a
period of three years (Herodotus III, 67)." [ ote: Moore, Esther , p25.]
Evidently the reassembling of the virgins ( Esther 2:19) was part of a procession the
king designed to show off Esther"s beauty compared with the other contestants in
his beauty contest. [ ote: Gordis, p47.]
Evidently Mordecai received an appointment to a governmental position as a
magistrate or judge because of Esther"s influence ( Esther 2:19). The "king"s gate"
was where people settled legal matters in the capital. His position probably enabled
Mordecai to overhear the plot to assassinate the king ( Esther 2:21-23).
". . . the impression remains that Esther"s Jewishness was more a fact of birth than
of religious conviction." [ ote: Moore, Esther , p. liv. Cf. Esther 2:20.]
LA GE, "Esther 2:12-18. Esther was preferred before all the other virgins. But in
order to give prominence to the modesty and simplicity of Esther, our author tells us
beforehand, in Esther 2:12-14, what would have been granted her in this decisive
hour had she requested it. ow when every maid’s turn was come to go in to king
Ahasuerus,etc.—‫,תּוֹד‬ really order, according to Ewald, § 146 d, probably connected
with ‫ת‬ ָ‫תּוֹר‬ (comp. 1 Chronicles 17:17), here in our verse corresponds to “turn,”
“row” ( Esther 2:15); comp. ‫ים‬ ִ‫,תּוֹר‬ rows, chains, Cantic. i11. So instead of saying:
“When the turn of each maid came,” we would say: “When it was the turn of each
maid.” After that she had been twelve months, according to the manner of the
women.—One would be led to expect: “At the end of twelve months, after that,” etc.
But the author desires to give expression to the thought: “At the end of the
purifications and necessary preparations.” The “manner of the women” does not
mean the custom of the women ( Genesis 18:11; Genesis 31:35, Clericus), for it
would not then be necessary to add “twelve months;” but it is the law prescribing
those reparations which are more fully set forth in what follows. The term “women”
instead of “maidens” must not seem strange to us at this place any more than ‫ֵי‬‫ק‬‫ְרוּ‬‫מ‬ַ‫תּ‬
at the end of the verse. Six months with the oil of myrrh,etc., is more fully
supplemented by: “They were purified” or prepared. The purifications of the
women last mentioned are still other means which were employed by the women for
this purpose. The clause following in Esther 2:13 should perhaps read: “At the
coming of every maiden to the king all these things were given her,” etc. For this is
really the declaration upon which a fact is based, namely, that when Esther came,
she required nothing more of Hegai than what he appointed, as is stated in Esther
2:15. The expression: “At her coming” is made with a previous clause of condition,
and is attached by the conjunction “and” to the sentence gone before; and it is also
connected in its participial form with the principal sentence, so that it is best

71. introduced by the terms “and when” or “now when” (comp. Job 1:13; Job 1:16-17
seq, and Ewald, § 341 d). Such participial sentences of condition as are found in
Esther 2:14 correspond to the nominative absolute, somewhat like the genitive
absolute of the Greeks. Then thus came (every) maiden unto the king; whatsoever
she desired was given her to go with her—‫ֶה‬‫ז‬ָ‫בּ‬ may be understood to mean from that
time, as does also the Sept, i.e, illo, sc. tempore; but it may also have reference to the
condition, hoc modo, sc. ornata (comp. ‫ֵן‬‫כ‬ְ‫בּ‬, Esther 4:16). The subject, “whatever”
(all that), precedes for emphasis, and does not mean a companion (Rambach)—
opposed to this is Esther 2:15—but all kinds of articles of decoration and of precious
value with which she would decorate herself to appear before the king. The lot that
befel most virgins in spite of all preparation and decoration is also on this account
made note of by the author in Esther 2:14, in order to give due prominence to the
good fortune that came to Esther in her simplicity and attractive demeanor by
placing it in such contrast. In the evening she went, and on the morrow she returned
into the second house of the women, to the custody of Shaashgaz,etc.—‫ִי‬‫נ‬ ֵֹ ‫שׁ‬ is for ‫ִית‬‫נ‬ ֵ‫שׁ‬
, as in ehemiah 3:30; another part of the harem which was occupied by the
concubines. Shaashgaz, who had the special oversight over the concubines, may
have been a subordinate officer. She came in unto the king no more, except the
king,etc.—We find that ‫אָה‬ ֳ‫ְר‬‫ק‬ִ‫נ‬ is in other good MSS. also written with the usual
punctuation ‫אָה‬ ְ‫ְר‬‫ק‬ִ‫נ‬.
PULPIT, "After she had been twelve months, according to the manner of the
women. Rather, "After she had been (in the palace), according to the law prescribed
to the women, twelve months." A year's purification was considered necessary
before any maiden could approach the king (see the comment on Esther 2:3). Six
months with oil of myrrh. Myrrh was highly esteemed, both for its scent and for its
purifying power, by the ancients. In Egypt it was employed largely in the
preparation of mummies (Herod; 2.86). The Jews were directed to make it one of the
chief ingredients in their "holy anointing oil" (Exodus 30:23-25). Dresses and beds
were scented with it (Psalms 45:8; Proverbs 7:17). And six months with sweet
odours. The word translated "sweet odours" seems to mean "spices" generally
(comp. So Esther 4:16).
13 And this is how she would go to the king:
Anything she wanted was given her to take with
her from the harem to the king’s palace.

72. CLARKE, "Whatsoever she desired - When any of the young women were called
to go to the king, it appears that it was an ordinance that whatever kind of dress stuff,
color, jewels, etc., they thought best to set off their persons, and render them more
engaging, should be given them.
GILL, "Then thus came every virgin unto the king,.... When her twelve months
were up, and she was purified in the manner before observed:
whatsoever she desired was given her to go with her out of the house of the
women unto the king's house; whatever she commanded the chamberlain was
obliged to furnish her with, or grant it to her, whether for ornament, as jewels, rich
apparel, &c. or for attendance; whatever prince or peer she required to accompany her to
the king, was to be obtained for her, as the Targum: and everything for mirth, all kinds
of songs, or instruments of music, as Jarchi.
BE SO ,"Esther 2:13. Thus came every maiden unto the king — Thus purified
and prepared, and thus furnished and attended, as it follows. Whatsoever she
desired was given her — For ornament, or by way of attendance. And it should be
observed, that every one whom the king took to his bed was his wife of a lower rank,
as Hagar was Abraham’s; so that it would have been no sin or dishonour to Esther,
though she had not been made queen.
TRAPP, "Esther 2:13 Then thus came [every] maiden unto the king; whatsoever she
desired was given her to go with her out of the house of the women unto the king’s
house.
Ver. 13. Then thus came every maiden to the king] Thus prepared, anointed,
appointed, &c., rejoicing in that whereof they had reason rather to repent, as too
many do now-a-days, while they go dancing to hell in their bolts.
Whatsoever she desired was given her] Omne quod dicebat, was but ask and have;
so lavish is lust, and so foolish are men to bestow cost upon so hard a reckoning.
Unto the king’s house] Ad regis cubiculum, saith the old interpreter, to the king’s
bed chamber.

73. 14 In the evening she would go there and in the
morning return to another part of the harem to
the care of Shaashgaz, the king’s eunuch who was
in charge of the concubines. She would not return
to the king unless he was pleased with her and
summoned her by name.
BAR ES, "The second house of the women - i. e. Esther returned to the “house
of the women,” but not to the same part of it. She became an inmate of the “second
house,” or “house of the concubines,” under the superintendence of a distinct officer,
Shaashgaz.
CLARKE, "She returned into the second house - This was the place where the
king’s concubines were kept. They went out no more, and were never given in marriage
to any man, and saw the king’s face no more unless specially called.
Custody of Shaashgaz - This is probably another Persian name; sheshkhunj,
beardless, a proper epithet of a eunuch; or sestgunj, weak loins, for the same reason.
Names of this kind at once show the reason of their imposition, by describing the state of
the person.
GILL, "In the evening she went, and on the morrow she returned into the
second house of the women,.... Or the other apartment of the house of the women,
where were kept those the king had made his concubines or secondary wives. Aben Ezra
interprets it the second time, and so the Targum by "again":
to the custody of Shaashgaz the king's chamberlain, which kept the
concubines; of which the kings of Persia had a great number; Darius, whom Alexander
conquered, had three hundred and sixty (q):
she came in unto the king no more, except the king delighted in her, and
that she was called by name; but remained shut up in the house, and might not lie
with, nor be married to, another man.

74. K&D, "Est_2:14
In the evening she went (to the king), and on the morrow she returned to the women's
house, a second (time) to the hand (under the keeping of) Shaashgaz, the king's
chamberlain, who kept the concubines; she came no more to the king, except the king
delighted in her and she were called by name, i.e., specially. ‫י‬ִ‫נ‬ ֵ‫שׁ‬ instead of ‫ית‬ִ‫נ‬ ֵ‫,שׁ‬ like Neh_
3:30.
TRAPP, "Esther 2:14 In the evening she went, and on the morrow she returned into
the second house of the women, to the custody of Shaashgaz, the king’s
chamberlain, which kept the concubines: she came in unto the king no more, except
the king delighted in her, and that she were called by name.
Ver. 14. In the evening she went] As the fittest time for a work of darkness.
And on the morrow she returned] So short is the pleasure of sin. Laura venire
Venus, tristis abire solet.
Into the second house of the women] That having made sale of her honesty, she
might converse with such as had likewise left their honesties behind them;
companions in evil, and miserable comforters, with whom they might make up their
measure, and God’s power on his.
She came in unto the king no more] But must burn in lust, without means of
allayment; being scalded, as it were, in her own grease, frying within and freezing
without. Sed ‫כודןםפוע‬ ‫פבםפב‬ ‫,גןסגןסןץלוטב‬ as Cyril saith in a like case, We do but rake
a dunghill in a discourse of this nature. Let us therefore stay here no longer (as
Merlin hath it) in setting forth the filthiness of this heathen prince, who yet hath too
many among us that imitate his uncleanness and intemperance.
15 When the turn came for Esther (the young
woman Mordecai had adopted, the daughter of
his uncle Abihail) to go to the king, she asked for
nothing other than what Hegai, the king’s eunuch

75. who was in charge of the harem, suggested. And
Esther won the favor of everyone who saw her.
BAR ES, "She required nothing - The other virgins perhaps loaded themselves
with precious ornaments of various kinds, necklaces, bracelets, earrings, anklets, and the
like. Esther let Hegai dress her as he would.
CLARKE, "She required nothing - She left this entirely to her friend Hege, who
seems to have been intent on her success. She therefore left her decorations to his
judgment alone, and went in that dress and in those ornaments which he deemed most
suitable.
GILL, "Now when the turn of Esther the daughter of Abihail,.... For this was
her father's name, and not Aminadab, as the Septuagint version:
the uncle of Mordecai, who had taken her for his daughter; which makes it
quite clear that Mordecai was not Esther's uncle, as Josephus, but her own cousin: now
when her turn
was come to go in unto the king; which the virgins under purification took by turns,
Est_2:14,
she required nothing but what Hegai the king's chamberlain, the keeper of
the women, appointed; what he ordered her to have, or to do, she submitted to,
being in his hands, and so obeyed his orders; but more she asked not, either for
ornament or attendance, being not at all solicitous whether the king liked her or not; for
it was not of choice, but by constraint, she went unto him; nor needed she anything to
recommend her, her virtue, modesty, and beauty, were sufficient:
and Esther obtained favour of all them that looked upon her: when she came
to court, the eyes of all were attracted to her; all admired her beauty, her innocent and
modest look, and her graceful mien and deportment.
K&D, "Est_2:15
When Esther's turn came to go in unto the king, she required nothing (to take with
her, see Est_2:13) but what Hegai the king's chamberlain appointed (hence as not
concerned to please the king by special adornment), and she obtained favour in the sight
of all them that looked upon her, namely, by her modesty and humility. On ‫ן‬ ֵ‫ח‬ ‫א‬ ָ‫שׂ‬ָ‫,נ‬ see
remarks on Est_2:9.

76. BE SO ,"Esther 2:15. She required nothing — ot being desirous to set herself off
with artificial beauty, nor, probably, to please the king; having been brought to the
king’s house without and against her own inclination and choice. But what Hegai,
the king’s chamberlain, appointed — Being covetous of nothing, she left it entirely
to the king’s chamberlain to give her what he pleased, which was a mark of a
modest and generous temper in her. And Esther obtained favour of all them that
looked upon her — All that beheld her admired her beauty, which needed no
ornament; for the greatest ornaments of virgins are, modesty, silence, well-
disciplined eyes, a serene countenance, without levity, and horror of all wantonness;
which, all meeting in her, made her agreeable in the eyes of all that saw her.
TRAPP, "Esther 2:15 ow when the turn of Esther, the daughter of Abihail the
uncle of Mordecai, who had taken her for his daughter, was come to go in unto the
king, she required nothing but what Hegai the king’s chamberlain, the keeper of the
women, appointed. And Esther obtained favour in the sight of all them that looked
upon her.
Ver. 15. ow when the turn of Esther, &c.] Then, and not till then. So when Joseph
was sufficiently humbled, the king sent and loosed him; the ruler of the people let
him go free, Psalms 105:20. When David was become weaned from the world, as a
child from the breasts, when his heart was not haughty, nor his eyes lofty, &c., then
was he advanced to the kingdom, Psalms 131:1 He that believeth maketh not haste.
God’s time is best; and as he seldom cometh at our time, so he never faileth at his
own.
The daughter of Abihail] The seed of the righteous, and so an heiress of that
precious promise: His seed shall be mighty upon earth, Psalms 112:2 She was also a
daughter of Israel, and therefore God’s firstborn, higher than the kings of the earth,
Psalms 89:27.
Who had taken her for his daughter] This good work was so well pleasing to God,
that it is once again recited, and honourably mentioned. What shall the Lord Christ
then do at the last day for his people who are full of mercy and good fruits? If now
he doth not only make mention of us, but mediation for us at the throne of glory;
surely then he will much more make our faith, which worketh by love, to be "found
unto praise and honour and glory," 1 Peter 1:7.
She required nothing] As other maids had done to set out their beauty, but
contenting herself with her native comeliness, and that wisdom that made her face
to shine; she humbly taketh what Hegai directed her to, and wholly resteth upon the
Divine providence.
And Esther obtained favour in the sight of all] By her comely countenance and

77. gracious deportment. Plutarch speaks of a Spartan woman, that when her
neighbours were showing their apparel and jewels, she brought out her children
virtuous and well taught, saying, These are my ornaments and accoutrements.
Esther did the like by her virtues, which drew all hearts unto her; like as fair
flowers in the spring do the passengers eyes. She had decked herself with the white
of simplicity, with the red of modesty, with the silk of piety, with the satin of
sanctity, with the purple of chastity, as Tertullian expresseth it; taliter pigmentatae
Deum habebitis amatorem, saith he, and being thus adorned and beautified, women
shall have God himself to be their suitor, and all godly men their admirers (Tert. de
Cult. Foem.). Whereas on the other side (Plant. Mastcll. Act. i., Scen. 3),
equaquam ornata est bene, quae morata est male.
Pulchrum ornatum turpes mores peius coeno collinunt.
LA GE, "Following Esther 2:15 we have Esther’s conduct and success. ow when
the turn of Esther, the daughter of Ahihail, the uncle of Mordecai, who had taken
her for his daughter, was come,etc. Thus fully is this account given, since now the
decisive moment had come, in which she should come into such an important
relation to her people. She required nothing but what Hegai the king’s chamberlain,
the keeper of the women, appointed.— ot, perhaps, because of shrewdness, as if she
depended on the fact that Hegai understood best the taste of the king; she did not
design to please the king by means of ornamentation, and only put on what was
deemed indispensable by Hegai.[F 12]And Esther obtained favor in the sight of all
them that looked upon her.—She was attractive, sc. in this momentous hour. ‫ֵן‬‫ח‬ ‫א‬ ָ‫ָשׂ‬‫נ‬,
like ‫ֶד‬‫ס‬ֶ‫ח‬ ‫א‬ ָ‫ָשׂ‬‫נ‬, in Esther 2:9.—[ Esther 2:16. The month Tebeth.—“This word, which
does not occur elsewhere in Scripture, is singularly like that of the corresponding
Egyptian month, Tobi or Tubai. A name but slightly different is found in the
Palmyrian inscriptions (Gesenius, Thesaur, p543). Tebeth corresponded nearly to
our January.” Rawlinson.]
16 She was taken to King Xerxes in the royal
residence in the tenth month, the month of
Tebeth, in the seventh year of his reign.

78. BAR ES, "Tebeth (compare the corresponding Egyptian month, “Tobi” or “Tubi”),
corresponded nearly to our January.
In the seventh year of his reign - In December, 479 B.C., or January, 478 B.C.
Xerxes quitted Sardis for Susa in, or soon after, September, 479 B.C. It has been
regarded as a “difficulty” that Vashti’s place, declared vacant in 483 B.C., was not
supplied until the end of 479 B.C., four years afterward. But since two years out of the
four had been occupied by the Grecian expedition, the objection cannot be considered
very weighty.
CLARKE, "The tenth month - Tebeth - Answering to part of our December and
January.
GILL, "So Esther was taken unto King Ahasuerus, into his house royal,....
Did not return on the morrow to the house of the women, as those who only became the
king's concubines did, Est_2:14, but she was taken to be his wife, and designed for his
queen, and so was retained in his palace, and placed in an apartment suitable to the
dignity she was about to be advanced unto:
and this was done in the tenth month, which is the month Tebeth; and
answers to part of December and part of January; not the twelfth month Adar, as the
Septuagint version, and so Josephus (q), contrary to the original text: either that law had
not obtained among the Persians, or the king thought himself not bound by it, which
forbid marriage at any other time than the beginning of the vernal equinox (r):
in the seventh year of his reign; and the divorce of Vashti being in the third year of
his reign, it was four years before Esther was taken by him; who, if Xerxes, it may be
accounted for by his preparation for, and engagement in, a war with Greece, which took
him up all this time; and from whence he returned in the seventh year of his reign, at the
beginning of it, and married Esther at the close of it, see Est_2:1 as may be suggested.
K&D, "Est_2:16
She was taken into the king's house (‫כוּת‬ ְ‫ל‬ ַ‫מ‬ ‫ית‬ ֵ instead of ְ‫ך‬ ֶ‫ל‬ ֶ ַ‫ה‬ ‫ית‬ ֵ , the palace of the
kingdom, the royal residence) in the tenth month, i.e., the month Tebeth, in the seventh
year of his reign.
BE SO , "Esther 2:16. So Esther was taken into his house-royal — She was not
sent back unto the second house of the women, as the rest were, but the king kept
her in his own house. In the seventh year of his reign — How it came to pass that it
was so long before Esther was advanced to succeed Vashti, seems difficult to resolve.
But we are to consider, that a great deal of time was spent in gathering the virgins
together, and that it was a year after they were collected, before she was brought to
the king; and besides, he took some time, it is likely, to try how he liked her wit,
humour, and conversation.

79. COFFMA , "Verse 16
ESTHER BECOMES QUEE OF PERSIA
"So Esther was taken unto king Ahashuerus into his house royal in the tenth month,
which is the month Tebeth, in the seventh year of his reign. And the king loved
Esther above all the women, and she obtained favor and kindness in his sight more
than all the virgins; so that he set the royal crown upon her head, and made her
queen instead of Vashti. Then the king made a great feast unto all his princes and
his servants, even Esther's feast; and he made a release to the provinces, and gave
girls, according to the bounty of the king."
Only Almighty God could have brought to pass such a thing as this. "This humble
Jewish maiden, an orphan, dependent for her living upon the charity of her cousin
Mordecai - this girl became the first woman in all Persia, the wife of the most
powerful living monarch on earth, the queen of an empire comprised of more than
half the world of that time."[7]
It was always thus when God in his infinite wisdom laid his plans to preserve the
chosen people from destruction. He sent Joseph to be seated next to the throne of
Egypt; he brought up Moses in the palace of Pharaoh and made him an heir to the
throne; in the land of their captivity, he made Daniel the third ruler in the kingdom;
and now, when Satan would again make a move to destroy Israel, God placed
Esther in a strategic position to prevent it; and it happened again with both Ezra
and ehemiah who had earned and received the respect of Artaxerxes; nor can we
rule out the very great probability that it was the influence of Esther that, in part at
least, had resulted in the honors that came to them.
"He made a release to the provinces" (Esther 2:18). It is not known exactly what
this was, but it may have been merely a holiday.
TRAPP, "Esther 2:16 So Esther was taken unto king Ahasuerus into his house royal
in the tenth month, which [is] the month Tebeth, in the seventh year of his reign.
Ver. 16. So Esther was taken unto king Ahasuerus] And so that sweet promise was
fulfilled and exemplified in her: "Though ye have lien among the pots, yet shall ye
be as the wings of a dove covered with silver, and her feathers with yellow gold,"
Psalms 68:13. God raised up this poor orphan, this despicable exile out of the dust,
and lifted this needy one out of the dunghill, that he may set her with princes, even
with the princes of the people, Psalms 113:7-8. Thus he raised Moses and Joseph,
David and Daniel, &c.
Into his house royal] A place of rest and honour. Thus
Flebile principium melior fortuna secuta est.

80. In the tenth month] ot in the twelfth month, as Josephus hath it falsely; and yet the
Papists tell us, that the common people may well want the historical part of the
Bible, and for it read Josephus’s Jewish Antiquities (Barclai).
In the seventh year of his reign] Four or five years before Haman’s advancement.
This was a sweet providence, that God should set up one to be a deliverer to his
Church so long before the danger grew on. So Joseph was sent down to Egypt
before; Moses was skilled in all the learning of the Egyptians, and afterwards sent to
Midian, that he might be fitted to be king in Jeshurun, &c. Oh how unsearchable
are God’s judgments, and his ways past finding out Oh the depth, &c.! Latimer’s
three last petitions were granted.
ELLICOTT, "(16) The month Tebeth.—This extended from the new moon in
January to that in February; the name occurs only here. The fifth Egyptian month,
lasting from December 20 to January 20, was called Tybi. The time referred to in
the verse will be the January or February of the year 478 B.C., and must have been
very shortly after Xerxes’ return to Susa from the West. The long delay in replacing
Vashti is simply to be explained by the long absence of Xerxes in Greece.
PULPIT, "The tenth month, which is the month Tebeth. This is the only mention of
the month Tebeth in Scripture. It followed Chisleu, and corresponded to the end of
December and the earlier part of January. The word seems to have come in from
Egypt, where the corresponding month was called Tobi, or Tubi. In the seventh year
of his reign. Four years after the disgrace of Vashti, probably in January, b.c. 479.
Xerxes had recently returned from the Grecian expedition defeated and disgraced.
He was glad to dismiss warlike matters from his thoughts, and to console himself for
his failure by the pleasures of the seraglio.
17 ow the king was attracted to Esther more
than to any of the other women, and she won his
favor and approval more than any of the other
virgins. So he set a royal crown on her head and
made her queen instead of Vashti.

81. CLARKE, "Set the royal crown upon her head - Made her what is now called in
the East the Sultana, the queen. She was the mistress of all the rest of the wives, all of
whom were obliged to pay her the most profound respect.
GILL, "And the king loved Esther above all the women,.... The virgins he made
his concubines, as next explained; though Jarchi interprets it of married women, for
such he supposes were gathered and brought to him, as well as virgins:
and she obtained grace and favour in his sight more than all the virgins; who
had been purified, and in their turns brought to him:
so that he set the royal crown upon her head, and made her queen instead of
Vashti; declared her queen, and gave her all the ensigns of royalty: so it was usual with
the eastern kings to put a crown or diadem on the heads of their wives at the time of
marriage, and declare them queens (s).
JAMISO , "the king loved Esther above all the women — The choice fell on
Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief
wife, or queen. The other competitors had apartments assigned them in the royal harem,
and were retained in the rank of secondary wives, of whom Oriental princes have a great
number.
he set the royal crown upon her head — This consisted only of a purple ribbon,
streaked with white, bound round the forehead. The nuptials were celebrated by a
magnificent entertainment, and, in honor of the auspicious occasion, “he made a release
to the provinces, and gave gifts, according to the state of the king.” The dotation of
Persian queens consisted in consigning to them the revenue of certain cities, in various
parts of the kingdom, for defraying their personal and domestic expenditure. Some of
these imposts the king remitted or lessened at this time.
K&D, "Est_2:17
And the king loved Esther above all the women, and she obtained grace and favour in
his sight more than all the virgins; and he set the royal crown upon her head, and made
her queen instead of Vashti. The meaning evidently is, that the king, immediately after
their first meeting, bestowed his affections upon Esther in preference to all the women
and maidens, and chose her queen.
COKE, "Verse 17
Esther 2:17. So that he set the royal crown upon her head— According to this
account, this Persian monarch seems to have had but one wife, at least but one in
chief favour and esteem with him, though it is evident that he had a vast number of
secondary wives or concubines. But in behalf of Esther it may be said, that the word
‫ותלקח‬ vattilacach, Esther 2:8 which we render she was brought, may equally signify
she was taken away, 1:e. by violence; and thus the Targum upon the passage relates

82. the matter: "Mordecai, hearing of the king's edict for the collection of all the
beautiful virgins in his dominions, hid his cousin in a private place, where the
officers could not find her; but when Esther, whom all the neighbourhood knew to
be a great beauty, was missing, an order from the king to Mordecai was procured,
which, upon pain of death, obliged him to produce her."
TRAPP, "Esther 2:17 And the king loved Esther above all the women, and she
obtained grace and favour in his sight more than all the virgins; so that he set the
royal crown upon her head, and made her queen instead of Vashti.
Ver. 17. And the king loved Esther] This was the Lord’s own work, who regarded
the low estate of his handmaid, Luke 1:48, and framed the king’s heart to affect her.
Let all such maids as desire loving husbands, and all such wives as would have their
husbands loyal and loving to them, get God’s favour, and adorn themselves with
humility and modesty, as Esther did. Let Christian husbands also learn (for shame)
of this barbarian, to love their wives above all women, with a conjugal, chaste, and
fast affection: not lusting and hankering after strange flesh. It is remarkable, that
after Solomon had said, "Rejoice in the wife of thy youth, … be thou ravished
always with her love; ravished with a strange woman, and embrace the bosom of a
stranger?" Proverbs 5:19-20.
She obtained grace and favour in his sight] Surely as meat pleaseth better in a clean
dish, so virtue in comely persons is more amiable, saith Hugo. Beauty of itself is a
greater commendation, saith Aristotle, than all letters testimonial.
So that he set the royal crown upon her head] For queens also had their crowns, and
did shine with the beams of their husbands; saying, as once those Roman ladies, Ubi
tu Caius, ibi ego Caia, Wheresoever thou art king I also am queen. Severus here
saith, that the king clothed Esther with a purple robe, to show that he shared the
kingdom with her, but the text holdeth forth no such matter; indeed, he made her
queen instead of Vashti, he made also a great wedding feast, and gave a release to
the provinces, and gifts to his grandees, as it followeth.
ISBET, "THE KI G A D THE MAIDE
‘The king loved Esther.’
Esther 2:17
‘After these things’ (chap. 2:1) is an indefinite expression that may mark the
interval, during which Xerxes invaded Greece and was ignominiously defeated.
I. It almost appears that he was filled with compunction at the memory of his
treatment of Vashti, and that his counsellors made their horrible proposals with the
view of diverting the royal mind from an inconsolable grief. How frequently men
endeavour to drown their remorse by yielding to unbridled passion! This is the
expedient of turning out demon by demon.

83. Hadassah means a ‘myrtle.’ This was the maiden’s Hebrew, while Esther, ‘a star,’
was her Persian name. It was not left to the choice of Esther, or of her guardian,
whether she should come to the palace with the rest. Had they had any option or
choice, they would not have dreamt of such a degradation. The officials decided the
matter for them, and against their determination there was no dispute. Had the
Hebrew girl told her nationality, it might have barred her way to the throne; but it
could not have saved her from the hands of the court officials.
II. That the maiden pleased the king’s chamberlain, and ultimately the king,
reminds us of Genesis 39:21.—‘The Lord was with Joseph, and showed him mercy,
and gave him favour in the sight of the keeper of the prison.’ The hand of the Lord
was evidently with this lonely girl, through whom His high purposes were to be
achieved; and it was of God that the king raised her to share his throne. ‘Rest in the
Lord, and wait patiently for Him.’
18 And the king gave a great banquet, Esther’s
banquet, for all his nobles and officials. He
proclaimed a holiday throughout the provinces
and distributed gifts with royal liberality.
BAR ES, "A release - Either remission of taxation, or of military service, or of
both.
CLARKE, "Made a release to the provinces - Remitted some kind of tribute or
impost, in honor of Esther, at her coronation, as our kings generally do when they are
crowned, ordering a discharge from prison of many who are confined for minor offenses.
As it was the custom of the Persian kings to give their queens something like what is
called with us the aurum reginae, “queen gold,” which was a tenth of all fines, etc.,
above what was given to the king; (for they gave them such a city to buy them clothes,
another for their hair, a third for their necklaces, a fourth for their pearls, etc.); it is
probable that, on this occasion, Esther so wishing, he relieved those cities and provinces
which had before paid this queen gold from all these expenses; and this would tend
greatly to make the queen popular.
GILL, "Esther 2:18

84. Then the king made a great feast unto all his princes and servants, even
Esther's feast,.... A feast to all his nobles, courtiers, and ministers of state, on account
of his marriage with Esther; which, according to the Greek version, was held seven days;
but, according to Josephus, it lasted a whole month (t):
and he made a release to the provinces; of taxes and tribute due to him, as was the
custom of the kings of Persia when they came to the throne, as Herodotus (u) relates; so
Smerdis the magus, that mounted the throne after Cambyses, pretending to be his
brother, released them for three years to come (w); and Grotius says kings used to do it
at their marriage, but gives no instance of it:
and gave gifts: according to the latter Targum, to the provinces, all of them, that he
might be sure that the people of Esther shared his favours, who were as yet unknown;
but rather these gifts were given to his nobles, or it may be to Esther; so the former
Targum,"he gave to her a gift and portion:"
according to the state of the king; his royal ability and munificence, and suitable to
his grandeur; and it was usual with the Persian kings to give to their wives whole cities
for one thing or another, as for necklaces, hair laces, shoes, &c. (x); Socrates (y) speaks
of a whole country in Persia called the "Queen's girdle", and another her "Headdress".
K&D, "Est_2:18
To celebrate Esther's elevation to the crown, the king made a great feast, called
Esther's feast, to all his princes and servants, and granted release to the provinces. The
verbale Hiph. ‫ה‬ ָ‫ח‬ָ‫נ‬ ֲ‫ה‬ is translated in the lxx ᅎφεσις, Vulg. requies, and understood either of
a remission of taxes or a remission of labour, a holiday. Although the Chald. understands
it of a remission of taxes, yet the use of the verb ‫ה‬ ָ‫שׂ‬ ָ‫ע‬ rather favours the latter meaning,
viz., the appointment of a holiday, on which there would be arresting from labour.
Finally, he gave gifts with royal munificence ‫ת‬ ֵ‫א‬ ְ‫שׂ‬ ַ‫מ‬ like Amo_5:11; Jer_40:5; ְ‫ך‬ ֶ‫ל‬ ֶ ַ‫ה‬ ‫ד‬ַ‫י‬ ְⅴ like
Est_1:7. - It seems strange that a period of four years should intervene between the
repudiation of Vashti in the third year of Ahashverosh and the elevation of Esther in the
seventh, an interval whose length cannot be adequately accounted for by the statements
of the present book. Only a few days could have elapsed between the disgrace of Vashti
and the time when the king remembered her; for this took place, we are told, when the
king's wrath was appeased. The proposal to collect virgins from all parts of his kingdom
to Susa was then immediately made. Now, if the carrying out of this proposal took half a
year, and the preparation of the virgins by anointing, etc., lasted a year, Esther, even if
her turn to go in unto the king had not come for six months, might have been made
queen two years after the repudiation of Vashti. As she obtained the favour of Hegai
immediately upon her reception into the women's house, so that he hastened her
purifications (Est_2:9), she would not be brought before the king among the last, but
would rather be one of the first to go in. The long interval which elapsed between the
repudiation of Vashti and the elevation of Esther, can only be satisfactorily explained by
the history of the reign of Xerxes; in fact, by the circumstance that his campaign against
Greece took place during this time.

85. BE SO , "Esther 2:18. And he made a release to the provinces — According to
Herodotus, it was customary for the Persian kings, upon their accession to the
throne, to remit the tribute which was due to them from all their cities; and
Ahasuerus, on this occasion, out of his abundant joy, remitted some tax, or part of a
tax, then due, which he did that every body might rejoice with him.
COKE, "Esther 2:18. He made a release to the provinces, &c.— The manner of the
Persian kings was, to give their queens, at their marriages, such a city to buy them
clothes, another for their hair, another for their necklaces, and so on for the rest of
their expences; and as it was customary for them, according to the testimony of
Herodotus, upon their accession to the throne, to remit the tribute which was then
due to them from all the cities; so Ahasuerus, upon this occasion, out of his
abundant joy, might make a release to the provinces, and forgive them some of the
duties and imposts which they were wont to pay him.
TRAPP, "Esther 2:18 Then the king made a great feast unto all his princes and his
servants, [even] Esther’s feast; and he made a release to the provinces, and gave
gifts, according to the state of the king.
Ver. 18. Then the king made a great feast] Feasts are never more in season than at
the recovery of the lost rib. {See Trapp on "Genesis 29:22"}
Unto all his princes and his servants] So did Mauritius, the emperor of Greece,
when he married Constantina ( iceph. 1. 18, c. 8), and Henry III, emperor of
Germany, when he married Agnes, daughter to the prince of Pictavia, at Ingelheim;
whither when a great sort of players, fiddlers, jesters, and magicians resorted, he
not only sent them away without reward, but also without meat and drink, which he
liberally bestowed upon the poor. Funcc. ad annum 1044.
Even Esther’s feast] So he called it, to testify his great affection and respect toward
his spouse. This is no warrant for that Popish custom, of dedicating feasts to the
honour of saints; or for that heathenish practice, in some places amongst us, of
keeping wakes.
And he made a release to the provinces] That is, he caused it to be kept holiday, as
Josephus hath it. Or rather he granted to his subjects a relaxation, or freedom from
their taxes, tributes, and public payments, for a time at least, that thereby the new
queen might get favour and authority among them, and all men might wish them
much joy and happiness, that the loins of the people might bless their prince and his
marriage for this breathing and intermission; when as formerly his exactors
received from his subjects no less sums of curses than of coin, to maintain his
luxury.

86. And gave gifts] Such as Xenophon reckoneth up, bracelets, chains of gold, garments,
horses with rich trappings, dishes from his own table, &c. (Cyropaed. 1. 8). This was
kingly, this was god-like, James 1:5. His son, Artaxerxes Longimarius, was wont to
say, that he had therefore one hand longer than another ( ‫,)לבךסןקויס‬ that he might
be readier to give than to receive. Of Cyrus it is said, that he took more content in
giving than receiving, D ‫חהופן‬ ‫ךפשלוםןע‬ ‫ח‬ ‫לבככןם‬ ‫(יהןץע‬Xenoph.). Of Stephen, king of
Hungary, and of Oswald, king of England, that their right hands did not rot off for
a long while after they were dead, because oft stretched out in giving gifts, and
dealing alms. Christ received that he might give, Psalms 68:18, Ephesians 4:8. And
held it more blessed to give than to receive, Acts 20:35. Be wise now, therefore, O ye
kings, &c.; by your bounty and liberality the people shall be obliged, the state
fenced, virtue encouraged, misery relieved: that you have secured. For,
Extra fortunam est quicquid donatur amicis:
Quas dederis solas, semper habebis opes (Martial).
According to the state of the king] ot pinchingly and sparingly, but bountifully,
and as became a king; as Alexander the Great, when he sent his tutor a ship full of
frankincense; and when a poor man asked him for an alms, he gave him a city,
which when the poor man started at and made strange of, Alexander said unto him,
on quaero quid te accipere decent, sed quid me dare, The question is not what
thou shouldest receive, but what it beseemeth me to give (Sen. de Benef. 1. 2, c. 16).
And thus is the marriage of Esther solemnized with state and pomp suitable; thus is
God’s promise made by Jeremiah fulfilled, that if Jechoniah would not stand out
against ebuchadnezzar, but yield up the city, and go into captivity, it should be
well with him and the people in the land of their captivity. It was so with him,
Jeremiah 52:31; it was so likewise with Esther, Daniel, and many others by their
means. And why? God will not suffer his faithfulness to fail, nor alter the word that
is gone out of his mouth, Psalms 89:33.
LA GE, "Esther 2:18. In addition he also made a joyous marriage-feast, viz.:a
great feast unto all his princes and his servants (even) Esther’s feast.—Perhaps such
a feast, named in honor of the queen, was a custom on these occasions, and its
import is this: Esther’s marriage with the king was thereby celebrated in due form.
To this it may be added that Ahasuerus gave to the provinces a release, and gave
gifts, according to the state of the king.—The verbal form of the Hiphil of ‫ָה‬‫ח‬ָ‫נ‬ֲ‫ה‬ in
Chaldee may mean a release from taxes; the Sept. has it more indefinitely as ἄ‫צוףיע‬‫צוףיע‬‫צוףיע‬‫.צוףיע‬...
But the Vulg. has it requies, as if it meant only a day of rest, for whichBut the Vulg. has it requies, as if it meant only a day of rest, for whichBut the Vulg. has it requies, as if it meant only a day of rest, for whichBut the Vulg. has it requies, as if it meant only a day of rest, for which ‫ה‬ָ‫ָשׁ‬‫ע‬ may be
more appropriate. ‫ת‬ֵ‫א‬ ְ‫שׂ‬ַ‫מ‬, according to Amos 5:11; Jeremiah 40:5, is a gift of corn or
articles of food. ‫ְֶך‬‫ל‬ֶ‫מּ‬ַ‫ה‬ ‫ַד‬‫י‬ְ‫כּ‬, as in Esther 1:7.
PULPIT, "Then the king made a great feast. As Persian kings were in the habit of
doing on every joyful occasion. Even Esther's feast. It seems to be meant that the
feast was one which continued to be spoken about, and which was commonly known

87. under this title. And he made a release to the provinces. As the Pseudo-Smerdis had
done when he usurped the throne (Herod; 3.67). A "release" was an exemption from
taxation, or from military service, or from both, for a specified period. And gave
gifts, according to the state of the king. Literally, that is, "in right royal fashion"
(see Esther 1:7). The practice of making presents, so common in the East at all
times, was much in vogue among the Persians, and was practised especially by the
monarchs (Herod; 1.136; 3.135; 7.26; Xen; 'Cyrop.,' 8.2, § 7, et seq.; 'Anab.,' 1.9, §
22, etc.).
Mordecai Uncovers a Conspiracy
19 When the virgins were assembled a second
time, Mordecai was sitting at the king’s gate.
BAR ES, "When the virgins ... - Rather, “when virgins” etc. The words begin a
new paragraph. There was a second collection of virgins (after that of Est_2:8), and it
was at the time of this second collection that Mordecai had the good fortune to save the
king’s life.
GILL, "And when the virgins were gathered together the second time,....
Some think this second collection is that which was made when Esther was taken and
brought to the keeper of the women, called the second, in reference to a former
collection of them, made when Vashti was taken and made queen; but as there is no
proof of any such collection then made, rather the case was this, such was the lust of the
king, though he had a queen he loved, and a multitude of concubine's, yet a second
collection of virgins was made for his gratification:
then Mordecai sat in the king's gate; or court, being an officer in it, promoted by
the interest of Esther, though not as yet known to be a relation of her's: so θυρα in
Xenophon (z) is used of the court of the king of Persia, as the Ottoman or Turkish court
is now called the "Porte".
K&D, "Est_2:19-23 relate the intervention of an incident of great importance in the
subsequent development of the narrative. When virgins were for the second time
gathered together, two courtiers were incensed with the king, and sought to lay hands
upon him. This thing was known to Mordochai, who sat in the gate of the palace and
kept up a constant communication with Esther even after she became queen, and by him
communicated to her, that she might bring it to the knowledge of the king. The matter
being investigated and found to have been truly reported, the offenders were punished,

88. and an entry of the particulars made in the chronicles of the kingdom. The words “when
virgins were assembled for the second time,” which serve to define the time when the
conspiracy of the two courtiers took place, as is obvious from the circumstance that ‫ם‬ ֵ‫ה‬ ָ‫ה‬
‫ים‬ ִ‫מ‬ָ ַ , Est_2:21, refers to ‫בת‬ ‫ץ‬ ֵ‫ב‬ ָ ִ‫ה‬ ְ , Est_2:19, are obscure. The obscurity lies in the fact
that no reason for assembling virgins can be perceived, after the choice of Ahashverosh
had fallen upon Esther. The sentence ‫ית‬ִ‫נ‬ ֵ‫שׁ‬ ‫ּות‬‫ל‬‫תוּ‬ ְ ‫ץ‬ ֵ‫ב‬ ָ ִ‫ה‬ ְ‫וּב‬ unmistakeably corresponds with
‫ּות‬‫ר‬ ָ‫ע‬ְ‫נ‬ ‫ץ‬ ֵ‫ב‬ ָ ִ‫ה‬ ְ‫וּב‬ of v. 8. This was already rightly perceived by Grotius, who, however, wrongly
infers: est ᅚπάνοδος (retrogressio), referendum enim hoc ad illa quae supra, ii. 2. This
is, however, not only incompatible with ‫ית‬ִ‫נ‬ ֵ‫,שׁ‬ but also with the circumstance that,
according to the correct understanding of the sentences in Est_2:21 and Est_2:22,
Esther was then already queen, and Mordochai was sitting in the gate of the king's
palace, and thence keeping up communication with her; while as long as Esther was in
the women's house preparing for her interview with the king, under the guardianship of
Hegai, he walked day by day before the court of the women's house (Est_2:11). Still less
admissible is the view of Drusius, received by Bertheau, that the gathering of the virgins
for the second time is to be understood from the circumstance, that after going in to the
king, they had to go into the second house of the women, under the stricter guardianship
of Shaashgaz (Est_2:14). For, being no longer ‫ּות‬‫ל‬‫תוּ‬ ְ , but ‫ים‬ ִ‫שׁ‬ְ‫ג‬ ַ‫יל‬ ִ (Est_2:14), their
reception into the house of the concubines could not be called a second gathering
together, since as virgins they were formerly in a different house. The only explanation of
the ‫ית‬ִ‫נ‬ ֵ‫שׁ‬ left us is the view, that even after the choice of Esther to be queen, a second
gathering together of virgins actually took place; for this, as C. a Lapide remarks, is what
the words undoubtedly declare. The matter itself was in accordance with the prevailing
custom of polygamy, which kings carried to such an extent, that, as C. a Lapide points
out, Solomon, e.g., had 700 wives and 300 concubines, i.e., secondarias uxores. From
‫י‬ ַ‫כ‬ ְ ְ‫ר‬ ָ‫,וּמ‬ Est_2:19, onwards, explanatory circumstantial clauses follow: “The Mordochai
sat in the king's gate” introduces the parenthetical sentence, “Esther had not yet showed
her kindred and her people (comp. Est_2:10), as Mordochai had charged her; for Esther
did the commandment of Mordochai as when she was under his care;” i.e., Esther
obeyed, after her elevation to be queen, the command of Mordochai not to make her
Jewish descent known, as she had formerly done while she was yet his foster-daughter.
‫ה‬ָ‫נ‬ ְ‫מ‬ፎ, care, education, is a substantive derived from ‫ן‬ ֵ‫ּמ‬‫א‬.
BE SO , "Esther 2:19. When the virgins were gathered together the second time
— They in all probability were gathered together first in the provinces, and
afterward in Susa, before they were taken into the house of the king’s chamberlain.
The writer now goes back to what happened before Esther’s marriage. Then
Mordecai sat in the king’s gate — It was ordered by Cyrus, as Xenophon informs
us, Cyropa‫ז‬d., lib. 8, that all persons whatever, who had any employment at court,
should attend at the palace gate, where there was doubtless a proper waiting-place
for their reception, that they might be in readiness whenever they were wanted or
called for; and that this custom was afterward continued, we may learn from
Herodotus, lib. 3. cap. 120. See Le Clerc. Mordecai has been thought by some to
have been one of the porters of the royal palace; but it is probable he was an officer
of higher rank. Poole thinks he was one of the king’s guard, or ministers, and that

89. he had been advanced to this place by Esther’s favour, though without any
discovery of her relation to him.
COFFMA , "Esther 2:19-23
MORDECAI SAVES THE KI G FROM ASSASSI ATIO
"And when the virgins were gathered together the second time, then Mordecai was
sitting in the king's gate. Esther had not yet made known her kindred nor her
people; as Mordecai had charged her: for Esther did the commandment of
Mordecai, like as when she was brought up with him. In those days, while Mordecai
was sitting in the king's gate, two of the kinifs chamberlains, Bigthan and Teresh, of
those that kept the threshold, were wroth, and sought to lay hands on the king
Ahashuerus. And the thing became known to Mordecai, who showed it unto Esther
the queen; and Esther told the king thereof in Mordecai's name. And when
inquisition was made of the matter, and it was found to be so, they were both
hanged on a tree: and it was written in the book of the chronicles before the king."
"And when the virgins were gathered together the second time" (Esther 2:19). This
indicates the time when Mordecai discovered that plot against Ahashuerus. There
were two gatherings of virgins for the king, the one mentioned in Esther 2:8, and a
second one after that. "It was at that second collection of virgins that Mordecai had
the good fortune to save the king's life."[8]
It is incorrect to view any of these amazing events as mere coincidences. The hand of
God is evident in every one of them. Esther's obedience of Mordecai reflects the
Fifth Commandment of the Decalogue; and Mordecai's saving the life of the king
reflected the Sixth Commandment. It would have been quite easy to agree with
Bigthan and Teresh, for Ahashuerus certainly deserved to be murdered, a fate that
he indeed suffered about thirteen years later. Who would have wanted to kill him?
Any one of the fathers of those countless women the king had forced to leave their
families might have killed the king if they had a chance.
Esther's continuing to conceal her identity as a Jewess was vital to what happened.
If Haman had known she was Jewish, he could never have decided to kill all the
Jews. Her making the plot known in Mordecai,s name enrolled Mordecai's name in
the chronicles of the king; and then the king forgot all about it - all of these things
were absolutely vital for God's saving his people from the wrath of Haman; and not
one of them was a mere coincidence. God was at work in history.
TRAPP, "Esther 2:19 And when the virgins were gathered together the second time,
then Mordecai sat in the king’s gate.
Ver. 19. And when the virgins were gathered together, &c.] For a new supply of the
king’s insatiable lust, say some, this affection soon growing cold to Esther. So
unreasonable is lust, so inconstant carnal affection, so lawless are the wicked, so
short is any happiness of perfection in this life. The Septuagint leave out this word

90. [the second time], but the Hebrew version hath it. Others say, the second time,
signifieth into the second house of the women. For they went not each to their own
homes, because the king was now fully satisfied in his choice, as Tremellius and
Junius conceive, but they remained in the custody of Shaazgar, keeper of the king’s
concubines, not suffered to converse with any man ever after, as Aben Ezra
observeth. Therefore they were twice gathered together. Once, when they were
brought to Hegai the eunuch, and again, when, from the king’s house, they met all
together in the second house of the women, under the government of Shaazgar.
Then Mordecai sat in the king’s gate] As porter or other officer, saith Severus; and
he attended still upon his office, not fawning on Esther, nor prowling for
preferment. His ambition was to be quiet, and to do his own business, intra
pelliculam suam se continere, egotiorum familiarium curator: 1 Thessalonians
4:11, ‫חףץקבזום‬ ‫,ציכןפילויףטבי‬ high seats he knew were never but uneasy, and long
robes cannot but contract much soil. In the place he now holdeth he can hear how it
goeth with his Esther, and do the king good service, as Esther 2:21.
ELLICOTT, "(19) And when the virgins . . .—Here begins a fresh incident in the
history, whose date we cannot fix precisely, save that it falls between the marriage of
Esther and the twelfth year of Ahasuerus (Esther 3:7). The king “loved Esther
above all the women,” but how the word “love “is degraded in this connection is
seen by the fact that after she had been his wife certainly less (possibly much less)
than five years, there takes place a second gathering of virgins (there is no article in
the Hebrew), like the one previously mentioned (Esther 2:2). We should treat Esther
2:20 as parenthetical, and join Esther 2:21 closely to Esther 2:19.
Then Mordecai sat.—Translate, and Mordecai was sitting.
LA GE, "Esther 2:19-23. The author connects with the elevation of Esther a
meritorious act of Mordecai, namely, the discovery of a conspiracy against the life of
Ahasuerus. This fact, though not at once apparent as to its present bearing, became
of very great importance in the history yet to be developed. And it could even now
serve to confirm the hope, by means of Esther’s elevation, that henceforth an
especially good time was coming for Judaism in Persia. Mordecai, who had
previously shown himself a very shrewd Prayer of Manasseh, now also reveals
himself as a righteous subject. It seems that Hebrews, even more than Esther, was to
be celebrated. The introductory sentences in Esther 2:19-20 are very obscure. And
when the virgins were gathered together the second time, then Mordecai sat in the
king’s gate.—It may be asked what is meant by this second gathering of virgins.
Clericus thinks “they seem on the first occasion to have been collected into the
various provinces, and afterwards at Susa, before they were introduced into the
royal gynoc‫ז‬um. The writer returns to what had happened before the marriage of
Esther.” So likewise Grotius: “It is an ἐ‫נ‬ ‫םןהןע‬or retrogression; for reference is
made to the incidents in Esther 2:2.”

91. PULPIT, "MORDECAI'S DISCOVERY OF A PLOT AGAI ST AHASUERUS'
LIFE (Esther 2:19-23). Some time after Esther had been made queen, there was a
second collection of virgins at Susa (verse 19), under circumstances which are not
related, and which were probably of small importance. At this time (verse 21)
Mordecai, still serving in his humble office at the palace gate, from which he had not
been advanced, since Esther had told no one that he was her relation (verse 20),
happened to detect a conspiracy against the king's life, which had been formed by
two of the palace eunuchs, Bigthan and Tercsh, whom Ahasuerus had somehow
offended (verse 21). Being still in the habit of holding communication with Esther,
Mordecai was able to make her acquainted with the facts, of which she then
informed the king, telling him how she had obtained her knowledge (verse 22).
There was nothing surprising or suspicious in a eunuch of the palace having had
speech with the queen, especially when he had intelligence of such importance to
impart to her. On inquiry, the king found that Mordecai's information was correct;
the conspiracy was laid bare, and the conspirators put to death (verse 23)—the facts
being, as was sure to be the case, entered in the court chronicle, a daily record of the
life of the court, and of the circumstances that befell the king. It was to have been
expected that Mordecai would have been rewarded for his zeal; but somehow or
other it happened that his services were overlooked he was neither promoted from
his humble office, nor did he receive any gift (Esther 6:3). This was quite contrary to
ordinary Persian practice; but the court generally may .have disliked Mordecai
because he was a Jew.
Esther 2:19
When the virgins were gathered together. Rather, "When virgins." There is no
article. The fact seems to be mentioned simply as furnishing a date, and we must
suppose both that there was a second gathering, and that the time when it happened
was generally known to the Jews and Persians. Then Mordecai sat, etc. The three
verses, 19, 20, 21, hang together, and form a single sentence: "When virgins were
gathered together a second time, and Mordecai was sitting in the king's gate—now
Esther had not showed her kindred or her people, as Mordecai had charged her; for
Esther did the command of Mordecai like as when she was brought up with him—in
those days, while Mordecai sat in the king's gate, Bigthan and Teresh, two of the
king's eunuchs, being of the number of them which kept the threshold, were wroth,"
etc.
20 But Esther had kept secret her family
background and nationality just as Mordecai had
told her to do, for she continued to follow

92. Mordecai’s instructions as she had done when he
was bringing her up.
GILL, "Esther had not showed her kindred nor her people, as Mordecai had
charged her,.... As not before, so neither since she was made queen, see Est_2:10,
though, according to the Targums, she was urged to it by the king himself:
for Esther did the commandment of Mordecai, like as when she was brought
up with him: which showed great humility in her, notwithstanding her advancement,
great respect to him, and a sense of gratitude for the kindness he had shown; and this
charge to her was still continued by Mordecai, partly that she might not fall into
contempt, and partly to prevent hatred and envy to the Jewish nation, through her
promotion; but chiefly so it was ordered in Providence, the proper time being not yet
come.
BE SO , "Esther 2:20. Esther did the commandment of Mordecai, &c. — A rare
example of virtue, that she should be so observant of him when she was a queen: for
most persons forget what they were when they are unexpectedly advanced to great
honour, dignity, or riches.
TRAPP, "Esther 2:20 Esther had not [yet] shewed her kindred nor her people; as
Mordecai had charged her: for Esther did the commandment of Mordecai, like as
when she was brought up with him.
Ver. 20. Esther had not yet shewed her kindred] Taciturnity is sometimes a virtue,
and Tacitus the best historian. Queen Elizabeth’s motto was, Video, taceo, I see, and
say nothing. Sophocles saith, nothing better becometh a woman than silence.
Euripides also saith, that silence, and modesty, and keeping at home, are the
greatest commendation to a woman that can be. Curtius telleth us, that the Persians
never trust one whom they find to be talkative, Cui tacere grave sit (Curt. 1. 4). Why
Esther concealed her kindred, see the note, {See Trapp on "Esther 2:11"}, and
know that this is no warrant for Popish equivocation; a device of the Jesuits, for the
comfort of afflicted Catholics (as Blackwell and Garnet profess), and for the
instruction of all the godly.
For Esther did the commandment of Mordecai] Her honours had not altered her
manners. She was semper eadem, always the same, as obsequious and observant of
Mordecai still as ever. So was Joseph, David, Solomon, Epaminondas, and others, of
their old and poorer parents. Pope Benedict, a Lombard, A.D. 1303, a shepherd’s
son, would not acknowledge his poor mother when she came to him lady like, but

93. caused her to put on her shepherdess apparel, and then did her all the honour that
might be. Sir Thomas Moore would in Westminster Hall beg his father’s blessing on
his knees. Mordecai was Esther’s foster father, and had given her, though not her
being, yet her well being; and hence she so respects him, and is so ruled by him. She
had gotten from him that nurture and admonition in the Lord that was better to her
than the crown of the kingdom; for what is unsanctified greatness but eminent
dishonour? and what is dignitas in indigno but ornamentum in luto? (Salvian). If
any parents find disobedient children, let them consider whether, Eli-like, they have
not honoured (I mean cockered) their sons too much, 1 Samuel 2:29, which is the
reason they honour them now so little. Will they keep meat well savoured, yet never
salt it? will they have sprigs sprout right, yet never lop them? Our Henry II so
cockered his eldest son, Henry, that he crowned him while himself was yet alive,
which made his ambition quite turn off his obedience, to his father’s great heart
break.
LA GE, "But the word ‫ִית‬‫נ‬ ֵ‫שׁ‬ does not well correspond to this, nor the circumstance
that, now, according to Esther 2:20 sqq, Esther is already queen; so that Mordecai
now no more takes his post at the inclosure of the house of the women, but in the
gate of the king, and thus through him she is enabled to give information to
Ahasuerus. Drusius and Bertheau assume that the writer speaks here of the
gathering or transfer of those maids who had been with the king into the other part
of the house of the women which was under the care of Shaashgaz. Thus we may
explain the fact that Mordecai no longer walked up and down before the house of
the women, but stopped in the gate of the king, and was at his post when the virgins
were conducted from the house of the king back to the house of the women, where
be might expect that Esther would pass, since as the beloved queen she frequently
came to the king. But then we would not read of a gathering, especially one of
virgins, ‫ְתוּלוֹת‬‫בּ‬. Besides ‫ִית‬‫נ‬ ֵ‫שׁ‬ does not well have a place in this explanation, and the
idea that in the gate of the king one would be nearer to the women when returning
from the king’s palace is incorrect. The choice of the same expression ‫ַץ‬‫כ‬ָ‫ק‬, which
was employed in verses3,8 with reference to the first collection of women, as well as
then ‫ִית‬‫נ‬ ֵ‫,שׁ‬ leads to the sense, as is recognised by Corn. ‫א‬Lapide, as also by more
modern expositors, Keil included, that after the elevation of Esther a still further
collection of virgins was made, perhaps of such as came from distant provinces, and
who arrived later. We must keep in mind that the selection of Esther did not
prohibit Ahasuerus from loving other virgins also and crowning them queens, even
though she had the preference before all the others. Solomon had seven hundred
queens and three hundred concubines. The latter were only secundari ‫ז‬uxores
(concubines). Then it may further be asked, What purpose was served by the
mention of the second gathering in this connection? Keil’s assumption that thereby
the period of the history following is designated, is insufficient, especially since it
does not well serve as a designation of a period of time. The words immediately
following make it probable that it was intended thereby to express how Mordecai
could before this remain the more readily and oftener at his post in the gate of the
king without attracting attention, or even without regard being paid to him. It may
be assumed that at that time people did often come to the gate of the king except
when the virgins had arrived, and in order to see them, while at other times they

94. remained away. Usually, however, it was the seat for the officials, whether high or
low in position (comp. Esther 3:2-3, and Daniel 2:49; also Xenophon’s Cyrop. VIII,
1, 6; Herodot. II, 120). We find nothing leading us to suppose that Mordecai was
already an officer of the court, and as such had a place in the gate. If such had been
the case it would have been mentioned, since, as an explanation to sitting in the
king’s gate, it was essential to the matter in hand. But, in Esther 3:2, we again find
him sitting in the king’s gate, and that too, day after day. This may be accounted
for. We may assume that, in consequence of the event stated of him in this place, he
had in a certain sense obtained the right to stand among the servants of the king
who had their position there. A confirmation of this view may be found in Esther
2:20, the object of which, without this connection, will remain obscure. Esther had
not (yet) shewed her kindred nor her people,etc. If we look at what follows, where
the door-keepers did not pay much regard to him, the sense seems to be: Mordecai
did not remain there as the foster-father of Esther, for as such he would have been a
distinguished personage, and one to be feared, but simply as an unimportant
stranger. The reference is clearly to Esther 2:10. The author, in the repetition of this
remark, and as is also clearly shown by the use of the participle, desires to indicate
that Esther, as from the first so now also, maintained a strict secrecy, even after
having become queen. Besides, the position of the word ‫הּ‬ָ‫תּ‬ְ‫ַד‬‫ל‬‫מוֹ‬ is notable. ‫ת‬ֵ‫ֶד‬‫ל‬‫,מוֹ‬ in
distinction from ‫ָם‬‫ע‬, signifies the family connection or relationship, kindred. This is
here placed first, because the relation of Esther to Mordecai is under consideration.
The strong emphasis laid on the fact that, Mordecai had so instructed her, that she
only carried out his wishes, as when she was under his care, seems to oppose the
opinion that she did it from other reasons, as that she was ashamed of her descent,
and hence kept silence. ‫ר‬ֶ‫שׁ‬ֲ‫ַא‬‫כּ‬ here means “like as when;” comp. Job 10:19, where it
signifies “as if.” ֿ‫ה‬ָ‫נ‬ְ‫מ‬‫,אָ‬ education, care, has the raphe over the ‫,ה‬ so that the ending
may not be taken for a suffix.
PULPIT, "Esther had not yet showed, etc. This is inserted to account for the humble
position still occupied by Mordecai. In the East a person's relations usually rise with
him; and the reader would naturally expect that when Esther was once queen,
Mordecai would have become rich and great. Esther's silence accounts for
Mordecai's low estate; Mordecai's command (see verse 10) accounts for Esther's
silence. For Esther did the commandment of Mordecai. The royal dignity did not
change Esther's heart. She was still the dutiful child she had been so many years.
Mordecai had forbidden her to tell her kindred; he had not removed his
prohibition, so she had kept silence.
21 During the time Mordecai was sitting at the
king’s gate, Bigthana[b] and Teresh, two of the
king’s officers who guarded the doorway, became

95. angry and conspired to assassinate King Xerxes.
BAR ES, "Conspiracies inside the palace were ordinary occurrences in Persia.
Xerxes was ultimately murdered by Artabanus, the captain of the guard, and
Aspamitras, a chamberlain and eunuch.
CLARKE, "Mordecai sat in the kings gate - Mordecai might have been one of
the officers of the king, as the gate was the place where such usually attended to await
the king’s call. It is not likely that he was the porter; had he been only such, Haman
could have removed him at once.
Two of the king’s chamberlains - Eunuchs. Why they conspired against the life of
the king, we are not informed. The Targum says that they found out that Esther had
intended to use her influence with the king to get them removed from their office, and
Mordecai put in their place; therefore they determined to poison Esther, and slay the
king in his bedchamber. It is very likely that they were creatures of Haman, who
probably affected the kingdom, and perhaps were employed by him to remove the king,
and so make his way open to the throne.
GILL, "In those days, while Mordecai sat in the king's gate,.... Being, as before
observed, an officer at court:
two of the king's chamberlains, Bigthan and Teresh, of those that kept the
door; of the inner court, as Aben Ezra, of the doors of his bedchamber; perhaps they
were the chief of his bodyguards, as the Septuagint version; in later times, such officers
were about the chambers of great personages as their guards (a):
these were wroth, and sought to lay hand on the King Ahasuerus; to poison
him, as Jarchi and both the Targums; however, to take away his life by some means or
another. Gorionides (b) says their design was, while the king was asleep, to cut off his
head, and carry it to the king of Greece; there being at that time great wars between the
kingdom of Greece and the kingdom of Persia, which exactly agrees with the times of
Xerxes, and with this part of his reign, about the seventh year of it, what was the
occasion of this wrath is not said, it is thought to be either the divorce of Vashti, whose
creatures they were, or the marriage of Esther, and particularly the promotion of
Mordecai, fearing they should be turned out of their places; so the former Targum.
HE RY 21-23, "This good service which Mordecai did to the government, in
discovering a plot against the life of the king, is here recorded, because the mention of it
will again occur to his advantage. No step is yet taken towards Haman's design of the
Jews' destruction, but several steps are taken towards God's design of their deliverance,
and this for one. God now gives Mordecai an opportunity of doing the king a good turn,

96. that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A
design was laid against the king by two of his own servants, who sought to lay hands on
him, not only to make him a prisoner, but to take away his life, Est_2:21. Probably they
resented some affront which they thought he had given them, or some injury which he
had done them. Who would be great, to be so much the object of envy? Who would be
arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their
souls continually in their hands, and often go down slain to the pit, especially those who
caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by
Esther's means, discovered it to the king, hereby confirming her in and recommending
himself to the king's favour. How he came to the knowledge of it does not appear.
Whether he overheard their discourse, or whether they offered to draw him in with
them, so it was that the thing was known to him. This ought to be a warning against all
traitorous and seditious practices: though men presume upon secresy, a bird of the air
shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the
king, which ought to be an instruction and example to all that would be found good
subjects not to conceal any bad design they know of against the prince or the public
peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as
they deserved, but not till their treason was, upon search, fully proved against them
(Est_2:23), and the whole matter was recorded in the king's journals, with a particular
remark that Mordecai was the man who discovered the treason. He was not rewarded
presently, but a book of remembrance was written. Thus with respect to those who serve
Christ, though their recompence is adjourned till the resurrection of the just, yet an
account is kept of their work of faith and labour of love, which God is not unrighteous
to forget, Heb_6:10.
JAMISO , "Est_2:21-23. Mordecai, discovering a treason, is recorded in the
chronicles.
In those days ... two of the king’s chamberlains ... were wroth and sought
to lay hand on the king, etc. — This secret conspiracy against the king’s life probably
arose out of revenge for the divorce of Vashti, in whose interest, and at whose
instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose
fidelity, however, passed unnoticed, the design was frustrated, while the conspirators
were condemned to be executed and as the matter was recorded in the court annals, it
became the occasion afterwards of Mordecai’s preferment to the place of power and
influence for which, in furtherance of the national interests of the Jews, divine
providence intended him.
K&D 21-23, "The definition of time in Est_2:19 is again take up by the words: in
those days; then the explanatory clause, Est_2:20, is repeated; and after this we are
informed what it was that had then occurred. In those days Bigthan and Teresh, two of
the king's courtiers, who were the threshold-keepers (palace-watchers, lxx
ᅊρχισωµατοφύλακες), were wroth, and sought to lay hands on King Ahashverosh, i.e., to
slay him. Est_2:22. This thing was known to Mordochai, and by him communicated to
Esther, who told it, in Mordochai's name, to the king. Est_2:23. The matter was
investigated (sc. by the king), and found out, sc. as Mordochai had testified. The two
criminals were hanged on a tree, i.e., impaled on a stake, a sort of crucifixion, - see rem.
on Est_6:11, - and the circumstance entered in the book of the chronicles, i.e., the

97. chronicles of the kingdom. ְ‫ך‬ ֶ‫ל‬ ֶ ַ‫ה‬ ‫י‬ֵ‫נ‬ ְ‫פ‬ ִ‫,ל‬ before the king, i.e., in his presence, immediately
after sentence had been passed by a court over which the monarch presided.
BE SO , "Esther 2:21. Two of the king’s chamberlains — “These were two great
men, who perhaps kept the door of the king’s bed-chamber, and being either
incensed at the divorce of Vashti, whose creatures they were, or at the advancement
of Esther, who they thought would in all probability raise her kinsman Mordecai
above them, took disgust thereat, and so resolved to avenge themselves on the king.”
— Dodd. See Prideaux, and Esther 6:2-3.
COKE, "Esther 2:21. Two of the king's chamberlains— These were two great men,
who perhaps kept the door of the king's chamber; and, being either incensed at the
divorce of Vashti, whose creatures they might be, or at the advancement of Esther,
who they thought would in all probability raise her kinsman Mordecai above them,
took disgust thereat, and so resolved to avenge themselves on the king. See Prideaux,
and chap. Esther 6:2-3.
REFLECTIO S.—1st, The advancement of Esther is here recorded, with the
various steps of Divine Providence that led to this wonderful event.
1. The king soon repented of the rashness which in his wine he had committed, and
with deep regret parted with his beauteous queen, whom, by an unalterable law, he
must see no more. ote; What is done hastily in anger, often gives cause to long and
bitter remorse.
2. The courtiers, to divert the king's melancholy, and by some new object to
obliterate the remembrance of Vashti, propose to him the collecting of the most
beautiful damsels in his dominions, that out of them he might select the most
agreeable, to reign in the stead of the divorced queen. ote; In king's courts, there
are men enow who watch the monarch's eye, and appear ready ministers to all his
pleasures.
3. The king approved the proposal, and Hege, the king's chamberlain, was
appointed to take charge of them; and after a year for purification, that their native
beauty might be heightened by the charms of art, they were then in turn to he
brought to the king; and, if they pleased him not, they returned to be shut up in the
seraglio while the favoured virgin was to be chosen queen.
4. Among those who were collected at Shushan was a Jewess, named Esther; an
orphan, brought up under the care of her cousin-german Mordecai, a Benjamite,
whose ancestor had been carried away from Jerusalem at the captivity of Jeconiah.
As he, in tenderness, had shewn himself a father to her, and with daily solicitude
inquired after her welfare, she, in obedience, behaved as a dutiful child, observant
of his directions. He had bid her conceal her parentage, as it might be an objection
to her advancement; and, as the was born in Shushan, no questions, probably, were

98. asked of her country, and she passed for one of Persian extraction. ote; (1.) They
who show to orphans parental tenderness, should meet with the grateful return of
filial duty and affection. (2.) Though we must never tell a lie, we are not always
obliged to speak all that we know.
5. The manners as well as the beauty of this damsel exceedingly ingratiated her to
the keeper of the women, and he shewed her especial regard and kindness. When
her turn came to be introduced to the king, she required no ornaments; her native
beauty was sufficient distinction. She no sooner appeared, than all who saw admired
her; and the king, charmed with her person, determined to fix on her head the
imperial diadem. Behold a captive, a Jew, an orphan, now exalted to the royal
throne of Persia! Thus God can work, and raise the poor from the dust to set them
among princes.
6. At the coronation of Esther a royal feast is made, which she graced with her
presence, though Vashti had refused. To heighten the general joy, a release of taxes
was published through the provinces, and royal gifts bestowed; and Mordecai was
now advanced to some honourable post at court, probably through Esther's
influence, who retained the same respect and deference for his advice, and changed
not her manners with her station, though the had still continued to conceal, as
Mordecai directed, her kindred and people. ote; (1.) o change of station should
make us forget our benefactors. (2.) Younger persons shew their wisdom in being
guided by the counsel of their more aged and experienced friends.
2nd, We have,
1. A plot formed against the king's life by two of his servants, whom he had
disgusted. Monarchs stand on a dangerous eminence: how many of them have gone
down murdered to the grave! Let them learn justice, and to rule with equity, that
they may engage the affections as well as the submission of their subjects.
2. The plot was discovered by Mordecai (for treasons usually transpire); and, as a
loyal subject, he communicates his intelligence, through Esther, to the king.
Inquisition is made, the traitors convicted and hanged, and a record entered of the
faithful service that he had performed. ote; (1.) God has strange ways of bringing
to light treasons and bloody designs. (2.) Concealment of any plot against the
sovereign or state, is highly criminal. (3.) May every traitor meet a like reward! (4.)
Good services done to us deserve to be recorded, that they may be remembered long
and recompensed.
TRAPP, "Esther 2:21 In those days, while Mordecai sat in the king’s gate, two of
the king’s chamberlains, Bigthan and Teresh, of those which kept the door, were
wroth, and sought to lay hand on the king Ahasuerus.
Ver. 21. In those days] While the king was drowning himself in pleasure, and
dreadeth no danger; while he was ravishing and deflouring virgins, and bragging,
perhaps, as Proculus, the emperor, did, that when he made war upon the

99. Sarmatians, in fifteen days he got with child a hundred virgins of that country, there
taken prisoners; while this voluptuous prince was in the glut of his carnal delights,
in the flagrancy of his sinful lusts, his life is sought for, and hell gapes for him: so
slippery places are great ones set in; so doth the Lord sauce their greatest prosperity
with sudden and unexpected dangers. Thus Attilas, king of Huns, was hanged up in
gibbets, as it were, by God’s own hand, in the midst of his nuptials. Thus King
Henry of France, upon the marriage of his sister to the king of Spain, was so
overjoyed, that he called himself by a new title, Tres heureux Roy, The thrice happy
king. But, to confute him, in solemnizing that marriage, he was slain, at tilt, by
Montgomery, captain of his guard, though against his will, &c.
Ad generum Cereris sine caede et sanguine pauci
Descendunt reges, et sicca morte tyranni. (Juvenal.)
While Mordecai sat in the king’s gate] See Esther 2:19.
Two of the king’s chamberlains] In trust I have found treason, said Queen
Elizabeth. So, before her, did David, Solomon, Rehoboam, Joash, Amaziah,
Alexander the Great, Julius Caesar, and who not almost? Hence some great princes
have wished never to have meddled with government; as Augustus, Adrian ( felix si
non imperitasset), Pertinax, who used to say that he never in all his life committed
the like fault as when he accepted the empire; and many times he motioned to leave
the same, and to return unto his house. Dioclesian and Maximian did so; for they
found that quot servi, tot hostes; quot custodes, tot carnifices; they could not be safe
from their own servants; but, Damocles-like, they sat eating with a drawn sword
hanging by a twined thread over their necks. Hence Dionysius durst not trust his
own daughter to barber him. And Massinissa, king of umidia, committed his safe
keeping to a guard of dogs; for men he durst not trust.
Of those which kept the door] sc. Of the king’s bedchamber. Some render it, which
kept the household stuff. Men they were much intrusted, and, therefore, the more to
be abhorred. Metuendum est esse sine custode, sed multo magis a custode
metuendum est, said Augustus concerning his guard, whom he suspected of
treachery (Dio Cass.). All or most of his successors, till Constantine, died unnatural
deaths. Let great ones, therefore, commit themselves to God in well doing, as unto a
faithful Creator.
Were wroth] What the occasion of their discontent was is uncertain. The Greek and
Chaldee say it was because Mordecai was so promoted. Others, because Vashti was
deposed, and Esther advanced to her royal state. Others say that they desired the
kingdom, as the Magi had done not long before. Some, again, that they were not well
paid their arrears. Sure it is that ambition, envy, covetousness, all or some of these,

100. stirred them up to this treasonable attempt. Whatsoever the sire was, the bastard is
anger; and rage, likely, is the mother of treason, because it banisheth reason, and so
gives way to all unruliness, so it ends in malice, and malice will have blood.
And sought to lay hands on the king Ahasuerus] Kings are fair marks for traitors to
shoot at. In which regard
- Miser atque infelix est etiam Rex
ec quenquam (mihi crede) facit diadema beatum.
Most of the Caesars got nothing by their adoption or designation to the empire, nisi
ut citius interficerentur, but to be slain so much the sooner. Treasons there were so
many plotted and practised against that incomparable Queen Elizabeth, that she
said in Parliament, she rather marvelled that she was than mused that she should
not be, were it not that God’s holy hand had protected her beyond expectation.
Henry IV, of France, was first stabbed in the mouth, and after that in the heart, by
those false Jesuits, whom he had admitted into his very bosom, and used with
marvellous respect. But it would not serve his turn to save his life. His countryman,
Cominaeus, telleth us that if he should write of all the princes which he knew in his
time that, in the judgment of men, seemed to live in great felicity, and yet, to those
that knew them familiarly, lived in a miserable estate, that matter alone would
require a reasonable volume.
CO STABLE, "Verses 21-23
1. Mordecai"s loyalty2:21-23
We know no details concerning the identities of the assassins who tried to kill
Ahasuerus or what motivated them. Extra-biblical sources have not yet clarified
these matters, though the commentators love to speculate. We do know that14years
later Ahasuerus did die at the hand of an assassin. [ ote: Wiersbe, p715.]
Mordecai"s position in the government is another evidence of God"s providential
preparation to deliver His people. "Gallows" ( Esther 2:23; cf. Esther 5:14; Esther
7:10) is literally "tree."
"Rather than being hanged by the neck on a modern-type gallows, the men were
probably impaled on a stake or post (cf. Ezra 6:11). This was not an unusual method
of execution in the Persian Empire. Darius, Xerxes" father, was known to have once
impaled3 ,000 men." [ ote: John A. Martin, " Esther ," in The Bible Knowledge
Commentary: Old Testament, pp704-5.]
Ahasuerus was careful to record the name, father, and town of anyone who
demonstrated particular loyalty to his throne and to reward him quickly and
generously. [ ote: Herodotus, 8:90.]

101. "Xerxes is consumed with power yet powerless as sovereign events unfold." [ ote:
Breneman,
ELLICOTT, "(21) In those days.—Here the thread of Esther 2:19 is taken up, “then
I say, in those days—“
Bigthan.—Called Bigtha in Esther 1:10; Bigthana in Esther 6:2.
Sought to lay hand on the king.—It is noticeable that Xerxes was ultimately
murdered by Artabanus, captain of the guard, and Mithridates, a chamberlain.
LA GE, "Esther 2:21-23. In these days when Mordecai sat in the gate of the king,
Bigthan and Teresh,[F 13] two of the king’s chamberlains, of those which kept the
door (Sept. ἀ‫סקיףשלבפןצ‬‫,)כבךוע‬ or watchmen of the palace (comp. 2 Kings 12:10),
were wroth, became angry (‫ַף‬‫צ‬ָ‫ק‬), and sought to lay hand on the king.[F 14]
Contrary to Esther 2:20 the Sept. adds: Because Mordecai had become
distinguished. But the matter became known to Mordecai in some way, according to
Josephus through the Jewish slave of one of the conspirators; in truth, perhaps,
because the lower officers, who had become party to the conspiracy, did not exercise
sufficient discretion. Mordecai, through Esther, gave the king notice thereof.
PULPIT, "In those days. Or, "at that time"—i.e. at the time when the second
gathering of the virgins took place (see Esther 2:19). Two of the king's
chamberlains. Rather, "eunuchs." Bigthan, or Bigthana (Esther 6:2), is probably
the same name as the Bigtha of Esther 1:10, and possibly the same personage.
Teresh is not mentioned elsewhere. Of those which kept the door. Two of the
eunuchs who guarded the entrance to the king's sleeping apartment. This was a
position of the highest possible trust, and gave conspirators a terrible advantage.
Xerxes actually lost his life through a conspiracy formed by Artabanus, the captain
of his guard, with Aspamitras, a eunuch and chamberlain (Ctes; 'Exc. Pers.,' § 29).
22 But Mordecai found out about the plot and
told Queen Esther, who in turn reported it to the
king, giving credit to Mordecai.

102. CLARKE, "Was known to Mordecai - Josephus says that a Jew, named
Barnabasus, overheard the plot, told it to Mordecai, Mordecai to Esther, and Esther to
the king, in Mordecai’s name; and he was registered as the discoverer.
GILL, "And the thing was known to Mordecai,.... But by what means does not
appear; the Jewish writers say (c), these two men were Tarsians, and spoke in the
Tarsian language, which they thought Mordecai did not understand; but he, being
skilled in languages, overheard them, and understood what they said; but, according to
Josephus (d), it was discovered to him by Barnabazus, a servant of one of the
chamberlains; the latter Targum says, it was showed unto him by the Holy Ghost:
who told it unto Esther, and Esther certified the king thereof in Mordecai's
name; whose name she mentioned, partly as a voucher of the truth of what she
reported, and partly to ingratiate Mordecai to the king, that he might be still yet more
promoted in due time.
TRAPP, "Esther 2:22 And the thing was known to Mordecai, who told [it] unto
Esther the queen; and Esther certified the king [thereof] in Mordecai’s name.
Ver. 22. And the thing was known to Mordecai] How he came to know it is
uncertain. Josephus saith that it was revealed to him by one Barnabazus, a Jew, who
was servant to one of the conspirators. R. Solomon saith that the eunuchs talked of
the plot before Mordecai in the language of Tarsus, supposing that he had not
understood them; and so it came forth. Others conceive that they solicited him,
being one of the keepers of the king’s door, also to join with them. Howsoever it was
that he got inkling and intelligence of their bloody purpose, God was in it, and good
men are of his privy council; "The secret of the Lord is with them that fear him,"
Psalms 25:14. Their apprehensions of things are deep, and their observations right,
their knowledge rare to bolt out mischiefs, their experience leads them oft to guess
shrewdly at men’s purposes by their looks and gestures. "I, wisdom, dwell with
prudence" (or subtilty), "and find out knowledge of witty inventions," Proverbs
8:12.
Who told it unto Esther the queen] Haply, as holding himself a mean man,
unworthy and unfit to speak to the king. Or, as fearing lest he should not be
believed, or should be outfaced by the traitor, or, as conceiving that it would be
better taken from Esther, whom the king so dearly loved; and might prove a good
means to win her further into his favour. Yea, Mordecai himself, saith an
interpreter, might safely have also a further reach herein, namely, to try the sincere
affection of Esther towards him, whether she would make this an occasion to his
good and preferment, or rather take the glory thereof unto herself.

103. And Esther certified the king thereof in Mordecai’s name] She doth not conceal the
treason, or further it, as some ambitious Semiramis would have done, or adulterous
Livia. For although she was wont to boast that she ruled her husband Augustus by
obeying him, yet Pliny and Tacitus tell us that she was overly familiar with
Eudemus, her physician. And whereas Augustus’s last words to her were, O Livia,
remember our marriage; and, Adieu. She did so, and, it is thought, had a hand in
setting him going. And the like is reported of Clytemnestra, Olympias, Queen Isabel,
wife to our Edward II. But holy Esther was none such; she, as a loyal and faithful
wife, revealed to the king the danger he was in, and so saved his life. So did Michal,
David’s wife, though she had no great goodness in her. The like is reported of
Cleopatra, daughter to Antiochus the Great, who gave her in marriage to
Ptolemaeus Epiphanes, thinking by her to destroy him, but he was deceived,
according to Daniel 11:17. Valerius Maximus and Fulgosius speak much in the
commendation of Thuria, Sulpitia, Chilonia, Antonia, Egnatia, &c., for loving and
faithful wives. Valerius Maximus Christianus also, for like cause, celebrateth Irene,
wife to Philip, the emperor; and Mary, wife to Sigismund, king of Bohemia and
Hungary, &c.
Verum haec (Esther) tantum alias inter caput extulit omnes,
Quantum lenta solent inter viburna cupressi.
PULPIT, "And the thing was known unto Mordecai. Josephus says that a certain
Pharnabazus, a slave of one of the conspirators, betrayed them to Mordecai ('Ant.
Jud.,' 14.6, § 4). One of the Targums on Esther attributes his discovery of the plot to
his knowledge of languages. But it is probable that these are mere guesses. And
Esther certified the king thereof. The original is simpler, "And Esther told it to the
king." In Mordecai's name. Mordecai's name thus came first before the king. Esther
mentioned him as her informant, but did not say that he was related to her (comp.
Esther 8:1).
23 And when the report was investigated and
found to be true, the two officials were impaled on
poles. All this was recorded in the book of the
annals in the presence of the king.

104. BAR ES, "Both hanged on a tree - i. e. “crucified” or “impaled” the ordinary
punishment of rebels and traitors in Persia.
The book of the chronicles - Ctesias drew his Persian history from them, and they
are often glanced at by Herodotus.
CLARKE, "It was found out - It was proved against them, in consequence of which
they were hanged. Perhaps the words ‫עץ‬ ‫על‬ ‫ויתלו‬ vaiyittalu al ets, they were hung upon
wood or a tree, may refer to their being impaled. A pointed stake is set upright in the
ground, and the culprit is taken, placed on the sharp point, and then pulled down by his
legs till the stake that went in at the fundament passes up through the body and comes
out by the side of the neck. A most dreadful species of punishment, in which revenge and
cruelty may glut the utmost of their malice. The culprit lives a considerable time in
excruciating agonies.
It has been observed that the name of God does not once occur in this book. This is
true of the Hebrew text, and all translations from it; but in the Septuagint we find the
following words, in Est_2:20, after, Esther had not showed her kindred: Οᆓτως γαρ
ενετειλατο αυτᇽ Μαρδοχαιος, φοβεισθαι τον Θεον, και ποιειν τα προσταγµατα αυτου, καθως ην
µετ’ αυτου; “For so Mordecai had charged her to fear God, and to keep his
commandments, as she did when with him.” This, as far as the Septuagint is concerned,
takes away the strange reproach from this book. It must be owned that it was not
because there were not many fair opportunities that the sacred name has not been
introduced.
GILL, "And when inquisition was made of the matter, it was found out,....
That these two men had entered into a conspiracy to take away the king's life; full proof
and evidence were given of it:
therefore they were both hanged on a tree; Josephus (e) says they were crucified;
but hanging was frequent among the Persians, as Grotius observes, and better agrees
with the word here used:
and it was written in the book of the chronicles before the king; in a diary kept
by the king's order, in which memorable events were set down, and might be done in the
presence of the king, as well as the book lay open before him to read at any time; and this
is observed to agree with the manner of Xerxes, who is reported (f) to sit on a throne of
gold to behold a sea fight between the Grecians and Persians, and had several scribes by
him to take down whatever was done in the fight.
BE SO , "Esther 2:23. It was written in the book of the Chronicles — A day-book,
wherein all memorable things were recorded. Before the king — This may refer
either, 1st, To the writing of it, signifying that it was written in the king’s presence
by scribes, who were continually with the king, to record all remarkable things
which happened in the court from time to time: or, 2d, To the book, which was laid
up before the king, that he might more easily and frequently peruse it for his own
direction or amusement. Here we see the danger and infelicity of the greatest men,
the life of a most potent monarch depending upon the fidelity of one single person,

105. whose service was neglected by the court, though a memorial was made of it. Thus
all masters of families are obnoxious to the perfidiousness, of those that wait upon
them.
ELLICOTT, "(23) Hanged on a tree.—Were crucified; a common punishment
among the Persians, especially on rebels (Herod. iii. 120, 125, 159, &c). The dead
body of Leonidas was crucified by Xerxes’ orders after the desperate stand at
Thermopyl‫.ז‬
Book of the chronicles.—A sleepless night of Xerxes accidentally brought this
matter, after it had been forgotten, before the king’s mind. Herodotus often refers to
these Persian Chronicles (vii. 100; viii. 85, 90).
TRAPP, "Esther 2:23 And when inquisition was made of the matter, it was found
out; therefore they were both hanged on a tree: and it was written in the book of the
chronicles before the king.
Ver. 23. And when inquisition was made of the matter] The king neither slighted
this accusation, nor too hastily believed it. ot this, lest he should discover a
needless fear, or precipitate a wrong sentence. ot that, lest he should betray his
own life, and put all into a confusion, as Gedaliah did, Jeremiah 40:13-16; Jeremiah
41:1-3, and as he in the history did, who, being forewarned by a letter of a
dangerous plot laid for his life, laid aside the letter with these words, ‫פב‬ ‫בץסיןם‬ ‫ויע‬
‫,ףנןץהביב‬ Tomorrow we will mind these serious businesses, but ere the morrow he
was despatched. The matter was here inquired into, saith the text, lest haply it might
be misreported, and so the innocent be punished. Or, if not innocent, yet doth our
law condemn any before his cause be heard? Surely Pilate and Festus were far
better judges than Caiaphas and Lysias, for they would execute a man in the
morning, and then sit upon him in the afternoon. Aeneas Sylvius, in his twentieth
chapter of Europe, tells of some places, wherein, if anyone be suspected of theft, he
is forthwith taken and trussed up. Three days after they judge the suspicion; and if
they find the man guilty, they let his carcase hang till it rot; as if otherwise, they
take it down, and bury it honourably at the public charge. This is preposterous
justice, judgment turned into gall, and righteousness into hemlock.
It was found out] As treason usually is, and strangely: witness those in Queen
Elizabeth’s reign, and the gunpowder plotters. Creighton, the Jesuit, a Scot, falling
into Scotland, and being taken by certain etherland pirates, had torn certain
papers in pieces; but the torn pieces, being thrown out of the ship, were blown back
again by the wind, and cast by a providence into the ship, not without a miracle, as
Creighton said himself; which, being set together, by Wade, with much labour and
singular cunning, discovered new designs of the pope and his agents here against
England, A.D. 1585 (Cared. Eliz.). Detexit facinus fatuus et non implevit, saith
Tacitus of one about his time. Either the traitor’s own tongue shall betray him (as it
befell those two sent by Mahomet to kill Scanderbeg), or the fowls of heaven shall

106. reveal the mischief, and that which hath wing shall tell the matter, Ecclesiastes
10:20 (it was a piece of a wing, a quill, that discovered that hellish gunpowder plot),
or some other way it shall be found out, as here, and the conspirators brought to
condign punishment.
Therefore they were both hanged on a tree] Traitors, like bells, will be never well
tuned till well hanged, till they have worn a Tyburn tippet, as father Latimer
phrased it. Campian, that spider, was swept down by the hand of justice, and drew
his last thread in the triangle of Tyburn. His words in his epistle to the honourable
counsellors of Queen Elizabeth were these, Quamdiu vel unus quispiam e nobis
supererit qui Tyburno vestro fruatur, &c., As long as there is any one of us left to
enjoy your Tyburn, &c. Much joy may they have of it, since it is their ambition, and
may their quarters be set as high as that false Edric’s head once was by King
Canute, viz. upon the highest part of the tower of London, therein performing his
promise to a traitor, of advancing him above any lord of the land.
And it was written in the book of the chronicles] Heb. In the book of the words of
days, in the diary of the kings, or in the book of remembrance. As the Jews, so the
Persians, had their chronicles or public commentaries, wherein all memorable acts
were recorded, and scribes or historiographers for that purpose appointed and
maintained. Plutarch writeth, that at that great naval battle between Themistocles
and the Persians, Xerxes sat in a throne of gold, and saw the conflict, having many
scribes about him, whose office was to set down all that was done that day. This was
a commendable custom, and might be a motive to their kings and great ones to take
heed of doing aught that they would not have registered and read by succeeding
ages. Suetonius telleth us that Augustus upon this account forbade his daughter and
nieces to say or do anything that they would not have to be chronicled (Suet. in
August.).
Before the king] Perhaps in his presence, and for his special use. though Mordecai’s
good service was soon forgotten, God forgat not to recompense Ahasuerus’s love to
Esther and courtesy to her people, by detecting and defeating those conspirators
that sought his life. But he soon forgets Mordecai, God’s instrument for his
deliverance, though the matter were written in a book before him; hence he goes
noted with a black coal for his ingratitude. Tamerlane had a catalogue of the names
of such as had best deserved of him, which he daily perused, oftentimes saying that
day to be lost wherein he had not given them something. There was a providence in
it that nothing was yet done for Mordecai. God’s time is the best, and we shall one
day say so; neither is there anything lost by waiting his leisure, he bottles up our
tears, he books up our sighs, he writes down all we say or do in his roll of
remembrance, Malachi 3:6; Malachi 3:16. {See Trapp on "Malachi 3:6"} {See
Trapp on "Malachi 3:16"
LA GE, "Esther 2:23. The matter was investigated, and it was so found, i.e.,

107. established, and they were both hanged on a tree,i.e., they were hung on a stake, or
impaled; a customary mode of crucifixion (comp. chaps. Esther 5:14; Esther 6:4;
Esther 7:9-10; Ezra 6:11; and Herodot. III, 125).[F 15] These events were recorded
in the book of the history of the reign, i. e, in the chronicles of the empire (comp.
chaps. Esther 6:1; Esther 10:2; Ezra 4:15), and that before the king, which may
mean, either in his presence, so that he might be assured of their correct insertion,
or that the chronicles of the empire were deposited before him, in his palace (comp.
Esther 6:1). It was a Persian custom to insert the names of those into the chronicles
of the empire, who had deserved well of the king, as is confirmed by Herodot. VIII,
85. He also relates that Xerxes, on his campaign against Greece, had historians in
his train, who were required to record the deeds of the Persians in a book.[F 16]
PULPIT, "It was found out. The subsequent history shows that Mordecai's
information was found to be correct, since he was ultimately adjudged to have
deserved the highest possible reward (Esther 6:6-10). The two conspirators were
condemned to death and hanged on a tree, i.e. crucified or impaled, as traitors and
rebels commonly were in Persia (see Herod; 3.159; 4.43; 'Behist. Inscr.,' col. 2. pars.
13, 14; col. 3. par. 8). And it was written in the book of the chronicles.
Historiographers were attached to the Persian court, and attended the monarch
wherever he went. We find them noting down facts for Xerxes at Doriscus (Herod;
7.100), and again at Salamis (ibid. 8.90). They kept a record something like the acta
diurna of the early Roman empire (Tacit; 'Ann.,' 13.31), and specially noted
whatever concerned the king. Ctesias pretended to have drawn his Persian history
from these "chronicles" (up. Diod. Sic; 2.32), and Herodotus seems to have obtained
access to some of them. Before the king. i.e. "in the king's presence." This was not
always the case; but when the matter was very important the king exercised a
supervision over what was written.
LA GE, "DOCTRI AL A D ETHICAL
It is of the every-day life of a purely worldly, of a heathen court, that the author of
our chapter treats. This moves in the high places of this world, and yet it is a very
low life. Ahasuerus begins to feel the loss which he has brought on himself by the
rejection of his wife, and his courtiers advise him to procure for his lust another,
most liberal indulgence. He lends an ear to their suggestion, and orders what might
be expected to follow as a matter of course. othing seems more improbable in these
events than a divine control and government; and we would hardly be led to expect

108. the thoughts and guidance of God under such circumstances. Yet we are soon made
aware that we are standing right in the midst of divine providence. Independent as
the world may appear in its outward life, still the Lord knows how to make even the
lowest impulses and movements—indeed even the sin present in them—serviceable
to His purposes. While on the one side Ahasuerus desires nothing but to find the
most beautiful of virgins, God on the other side places Esther in the right position,
and through her brings help and protection to His people in the face of the dangers
that threaten them on the part of the world. He permits His people to become
involved in the low life of the world, nay, He has humbled them to such an extent
that even their virgins must be brought to Shushan at the king’s command. But in
thus revealing the full depth of their degradation He also begins again to elevate
them. Besides, it is remarkable, how the life of human love, even in its sunken state,
can illustrate the work of divine Love. For just as Ahasuerus caused virgins to be
brought together from all peoples and tribes, in order to select the most beautiful for
himself, so God has in a certain sense tested all the peoples of mankind to see if He
could find one that would be peculiarly His own. And then, in preference to all
others, however many there might be, and however many excellencies they might
have in certain directions, He would select the one least noticed as His bride and
spouse.
On Esther 2:1-7. The author permits us here to take a hasty but deep insight into
the domestic life of a powerful and wealthy heathen ruler, who lives in the world
merely to live, and on the other hand he gives us a view into the every-day life of a
seemingly poor Jew, who is also despised in the common lot of his people, but who
nevertheless incontestably stands under the blessing of his fathers. Ahasuerus, amid
all his wealth and splendor, feels an oppressive want. He remembers his wife whom
he has rejected, and especially regrets the wrong which he has done her. Without
doubt the feeling gains a place in him that the loss of a personal being whom he
could call peculiarly his own, was a loss which could not be made good by any other
possession, however precious. And the wrong which he thinks he had experienced
from her, Isaiah, like all the wrongs of men of the world of which they accuse each
other, rather of a doubtful kind. It may be a question whether it could not have been
excused, or even taken in a good sense. In truth it was only because of his despotic
and mistaken view of common rights, which even the wife has, that caused him to
reject her. He had trampled under foot her feminine feelings. evertheless she was
now for ever lost to him. He was not prudent, not cautious enough. He must even
confess to himself that though he had consulted his counsellors, he still had acted in
a passionate manner, and given too free a rein to his wrath. Though surrounded by
affluence, he is yet discontented, more especially with himself; he is filled with
vexation and conflict, though no one has dared to oppose him. Of course there are
not wanting those who recommend to him means and ways for shaking off this
oppressive feeling. One thing, however, is evident: he cannot attain to a true
satisfaction in the manner which they recommend to him as regards the points in
question. This can only be brought about by true love. But love, as is beautifully
shown and carried out in Canticles, cannot be commanded nor yet purchased; it can
only be won, and can only be brought into life and sustained by true love’s labor.
The view into the domestic life of Ahasuerus Isaiah, therefore, a view of the

109. brilliant, but hopeless misery of heathendom, which only deceives the sensual fool
with reference to its true nature, but which convinces those more circumspect of the
poverty of those living without God in the world.
How different a picture is presented to us in the domestic life of Mordecai!
Mordecai is a lowly descendant of a formerly distinguished, indeed royal family. He
belongs to the scattered foreigners fallen under contempt, who were carried away
captives from Jerusalem. He is in a strange land. He has, it appears, neither father
nor mother, neither wife nor child. Even his relatives, his uncle and his aunt, are
dead. But the latter left an orphan; he is to her a father, she to him a daughter,
indeed a precious treasure. Doubtless he is aware how great a trust was left to him
in her and with her, how God is justly called the Father of orphans, and that He
especially blesses those who pity and minister to them. He knows his duty toward
her, and its fulfilment brings to him satisfaction, makes him happy. God has blessed
her with beauty, but what is more, He has bestowed on her an obedient, humble,
and unassuming spirit, as is afterward fully shown by her conduct in the royal
house of the women, and as had doubtless been often manifested before. She loves
her people, and surely also its customs, laws, and religion. Thus she is to him indeed
a Hadassah, a myrtle in the true sense of the word, an unpromising and yet
promising bud. Indeed to him she has developed into a lovely flower of hope; and
though it happen that she is taken into the royal house of the women, she will still be
to him a lovely flower, whose presence he seeks, whose prosperity lies at his heart
day by day, whose development will cause him to rejoice. Again she will more and
more become to him a brilliant star, an Esther (aster), in whose light he views his
own and his people’s future. In this manner his life is not poor, though he appear
insignificant and obscure, though it be filled with painful reminiscences and great
perplexities which he must combat daily in his heathen surroundings. On the
contrary he is rich in light and hope; and even if he had realized the latter in a less
degree than he eventually did, still his existence would not have been in vain.
On Esther 2:8-11. That which gave Esther distinction above all the other virgins,
who were at the same time selected with her, and whereby she obtained first the
favor of the keeper of the harem, and then the love of Ahasuerus, was certainly not
merely greater personal beauty. This would hardly have made such a favorable
impression upon the eunuch. But it was rather a certain graciousness of being and
carriage, which could only be present where the spiritual element does not occupy a
lower plane than the physical, as was the fact with most Persian poorly-trained
maidens, but rather where the spiritual element elevates and transfigures the mere
bodily element. This grace had its ground partly in her fortune, but also for a great
part in the spiritual nature of Judaism through the blessing of an adoration of the
true, exalted, and spiritual God. It was therefore not without reason that the then
existing Jews thought themselves recognised and honored in the preference of
Esther, which, no doubt, they did to its full extent. They all more or less participated
in her spiritual advantages, or at least all could or should have participated in them.
This, however, affords little ground for beholding in the victory she won an
indication of the triumph which Judaism, then so oppressed and despised, should
obtain over proud heathendom at large. evertheless in the before insignificant but

110. lovely Hadassah, who is now the powerful Esther, we see a symbol of the weaker but
better element in Israel perfecting itself as the powerful community of the Spirit in
the Christian church, which will yet conquer the world.
Luther: “Whatever heart is thus minded, will bear ornamentation without danger to
itself; for it bears and yet does not bear, dances and yet dances not, lives well and
yet not well. These are the heavenly souls, the sacred brides of Christ; but they are
scarce. For it is difficult not to have a lust for great ornamentation and display.”
Stolberg: “Undazzled by splendor and royalty, the tender virgin rejected all these
things. With noble simplicity she took the ornaments, neither selecting nor
demanding anything, which the chief chamberlain brought to her. Even after she
became queen above all the wives of the king, her heart still clung not only with
gratitude, but with childlike obedience, to her pious uncle and foster-father, as in
the time when he trained her as a little girl.”
On Esther 2:12-18. In the small compass of what has here been said respecting
heathen virgins on the one hand and Esther on the other, we find a beautiful picture
of the world and of the kingdom of God—the opposite tendencies as also destinies,
by which these conceptions are designated. Doubtless the heathen maids decorated
themselves with all possible precious things, for the evening for which they had so
long prepared themselves by their purifications and anointings, in order to make the
best possible impression upon Ahasuerus, upon whose favor or disfavor their whole
future happiness of life depended. But by all this tinsel they gained nothing more
than to look beautiful in their own eyes, and that for a moment which flew away so
soon, and in which they were allowed to harbor hope. The majority were only
permitted to see the king, and thereafter for ever to bury their hopes. For them
there remained the sad lot of the concubines; they must bid farewell to the joys
which they might have had in another sphere of life, without obtaining any
compensation for that loss in their strict seclusion. The elevated feeling that they
had fulfilled their life-work must for ever be denied them. They had missed their
life-purpose; life became to them more and more a uniform dark monotony. In like
manner the children of this world act and deceive themselves. Although they are
firmly intent on enjoying the pleasures of life, although they direct all their
endeavors to this one object, and prepare and decorate themselves in their way at
their very best, still they enjoy it but for a single fleeting moment. Esther, on the
other hand, was distinguished by her lack of desire or claim to shine in external
decoration. She only put on, what so to speak, was forced upon her. But she was
thereafter beautiful not only in her own eyes, but in the eyes of all that beheld her.
Thus also her fortune was not a speedy disappointment; she really obtained, not
what she had desired, but what she had never hoped nor expected. She really
obtained a favorable intercourse with the king; she became his choice, his wife, she
became queen. All these things plainly indicate that she possessed in an unusual
degree God’s favor and friendship, which still accompanied her. The children of
God enjoy a still higher happiness. They who reckon it to be a great favor to serve
God in all simplicity, yea to be even door-keepers in His sanctuary, are made His
chosen and loved ones, if in other respects they have properly decorated themselves

111. for Him. He adopts them as His children, and cares for them according to what is
needful for them, even with temporal blessings; for the meek shall inherit the earth.
He also elevates them to kings and priests, and adorns them with the crown of life,
for He brings them to the inheritance which is incorruptible, undefiled, and that
fadeth not away, reserved in heaven for them (comp. 1 Peter 3:3; 1 Peter 1:7).
On Esther 2:17-18. It is quite possible that Ahasuerus did not clearly know why
Esther was preferred before her heathen virgin competitors, and what he was
pleased with in her, why he crowned her as his queen. Still we can readily discover
in his demeanor an indication that heathenism is always desirous, even when it has
tasted to the full all that it can procure for its own enjoyment, to obtain something
different and higher. Certain it is that these higher needs, which could be satisfied
with nothing low, and which exhibited a higher receptivity, should arrive at this
point. It was meet also that the heathen should see the fact fulfilled, that they
themselves, their heathen kings and princes must pay homage to the people of the
Lord, as to a queen who above all is worthy to be placed upon the throne, and to
impart to the world her laws and ordinances (comp. Isaiah 49:23; Isaiah 62:4 sqq.).
When this shall be entirely fulfilled, then the marriage-feast which Ahasuerus made
in honor of queen Esther, with the edict proclaiming a temporary freedom from
taxation of the people, and the relief from their oppressive yoke granted at the same
time, shall correspond to the entire life of mankind.
On Esther 2:19-23. 1. Esther was silent in regard to her Jewish descent and religion,
and this was permissible so long as she was not asked to reveal it, so long also as the
weal of her people did not require a different course. This she could the more
readily do, inasmuch as the Old Testament religion, by reason of its limitation, did
not impose the duty of a missionary confession. Even the Christian can keep his
faith out of sight so long as its confession will not benefit, but would rather do injury
and so long as the duty of veracity is not violated. At all events the martyr’s crown,
if it is not hastily seized, but rather borne with dignity, is far more glorious than a
royal crown. Yet true faith will manifest its world-conquering power, and be
encouraging to its devotees only when it is openly confessed, though its confessors
stand at the martyr’s stake, or die by the claws of wild beasts.
2. othing justifies us in assuming that Mordecai reported those conspirators
because of selfish reasons, or in order to gain distinction and merit, or because
Ahasuerus as the husband of Esther was nearly related to himself. Besides being an
indication, it may be an expression of shrewdness, of his sense of duty. Although the
Jew as such did not have a very warm feeling of attachment to the Persian king, still,
in so far as he lived according to the divine Word, he sought to perform his
obligations also toward the heathen governmental authority (comp. Jeremiah 29:7).
Thereby he also becomes a practical illustration of the fact that the piety which is
nurtured by God’s Word is also of benefit to the heathen state and to heathen
rulers. The governments of modern times, which treat religion not only with
toleration but also with indifference, should remember that godly fear, as it is useful
for all things, is also the most substantial bulwark for the continuance of the state.

112. Brenz: “We have here a daughter bereft of the protection of man by the death of her
parents, but God elevated her to great distinction, so that all men gave her honor.
Why was she carried into exile, but that she should reign? why bereft of parents,
unless that she might become the favorite of God and man?”
Feuardent: On Esther 2:8-9. “From this it may be concluded, as later is actually
affirmed by Paul, that God hath chosen the foolish things of the world to confound
the wise; and the weak things of the world to confound the things which are mighty;
and the base things of the world, and things which are despised, and things which
are not, to bring to naught things that are: that no flesh should glory in His
presence. For what is weaker than a little girl, or what more lowly and contemptible
than an exiled orphan, born among a people of all other nations the most ignored
and hated? What, on the other hand, in the estimation of the flesh and this world, is
more wise and prudent, more glorious and powerful than Ahasuerus, Vashti,
Haman and the other Persian and Median satraps? Yet by the means of a single
person, Esther, they are confounded, superseded, ejected. By her office, I said, but
by the help of God, although by the authority and arrangement of Judges, of whom
Esther was only the organ; lest the flesh should have aught whereof to glory, but
that all the praise of the church preserved in the Persian realms should be referred
to God. He was able, as in former days, so to have rallied under a brave Samson or
Gideon His entire people scattered hither and thither, and to have fortified them
with arms and strength, as to destroy by mutual slaughter all His foes when the
great battle was joined; but in that case men would have arrogated something to
themselves, and perhaps have said: Our own right hand, and not God, has done all
this.”—On Esther 2:15 : “Let then both men and women learn by this case so to
direct all their aims and desires as to please God alone by the ornament of a good
conscience and by the forms of minds well adjusted; but to despise the adventitious
bodily ornaments of this world as vain in His sight, and by this piety gain the surer
rewards of heaven. For this alone is the true beauty, which is precious in God’s
view, and which causes us to be approved by the King of kings, and joined to Him in
spiritual matrimony.… . Surprising that even the heathen saw and taught this. For
Crates says: ‘That is ornament which adorns. But that adorns which makes a
woman more adjusted and more modest. For this end neither gold nor gems nor
purple avails, but whatever has the import of gravity, modesty, and chastity.’ ”
Starke: On Esther 2:1. “Whatever has been undertaken in anger against God’s
command can well be changed ( 1 Samuel 25:34-35).”—On Esther 2:2. “To heap sin
on sin is the master work of art of all ungodly persons ( 2 Samuel 15:1; 2 Samuel
16:22; Isaiah 30:1; Jeremiah 9:3).”—On Esther 2:3-4. “The advice of courtiers is
most generally directed towards the object to which they think their lords are
chiefly inclined, and they speak to their wishes ( 2 Samuel 15:4; 2 Samuel 16:21).
Carnal ears love to hear nothing better than what will please their lustful hearts ( 2
Samuel 16:22).”—On Esther 2:5-7. “When orphans fear God, He will also care for
them ( Psalm 27:10). In a pious and virtuous maiden beauty of person is a great gift
of God ( Proverbs 11:2). We should not neglect the orphans of blood relatives. God
is the Father of orphans ( Psalm 68:6), and He knows how to open the hearts of
pious people who will faithfully care for them ( Psalm 10:14).”—On Esther 2:8-9.

113. “What care and cost is required for the decoration of the soul, when it would
prepare as an acceptable bride for Jesus ( Psalm 45:14)” —On Esther 2:16-17. “God
will raise the miserable one from the dust, so that He may seat him next to princes (
Psalm 113:7-8).”
Footnotes:
F #1 - Esther 2:7. Of the two expressions here used, the former refers to general
symmetry of person, ‫ֹאַר‬ ‫ַ־תּ‬‫פ‬ְ‫י‬, and the latter specially to comeliness of countenance,
‫ת‬ֶ‫א‬ ְ‫ַר‬‫מ‬ ‫ַת‬‫ב‬‫.טוֹ‬ Esther had not only a fine form, but also a fine face.—Tr.]
F #2 - Esther 2:11. The expression here used is doubly emphatic, ‫ָיוֹם‬‫ו‬ ‫ָל־יוֹם‬‫כ‬ְ‫בּ‬, to
show Mordecai’s intense solicitude for his ward.—Tr.]
F #3 - Esther 2:14. The pronoun, being expressed, is here emphatic = each
individual singly.—Tr.]
F #4 - ‫ַר‬‫ע‬ַ‫נ‬ however, like ‫נב‬‫נב‬‫נב‬‫נב‬ሏሏሏሏ‫ע‬‫ע‬‫ע‬‫ע‬ in Greek, and boy in English, often denotes merely ain Greek, and boy in English, often denotes merely ain Greek, and boy in English, often denotes merely ain Greek, and boy in English, often denotes merely a
male domestic, with little regard to age.male domestic, with little regard to age.male domestic, with little regard to age.male domestic, with little regard to age.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#5555 ---- It here, however, denotes something additional to the charms of the candidatesIt here, however, denotes something additional to the charms of the candidatesIt here, however, denotes something additional to the charms of the candidatesIt here, however, denotes something additional to the charms of the candidates
for the queenly state. All young females are not virgins, nor are all virgins young. Thesefor the queenly state. All young females are not virgins, nor are all virgins young. Thesefor the queenly state. All young females are not virgins, nor are all virgins young. Thesefor the queenly state. All young females are not virgins, nor are all virgins young. These
were to be both, and more besides, to be fair.were to be both, and more besides, to be fair.were to be both, and more besides, to be fair.were to be both, and more besides, to be fair.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#6666 ---- “The ‘gyn“The ‘gyn“The ‘gyn“The ‘gyn‫ז‬‫ז‬‫ז‬‫ז‬ceum’ or ‘harem’ was always an essential part of an Oriental palaceceum’ or ‘harem’ was always an essential part of an Oriental palaceceum’ or ‘harem’ was always an essential part of an Oriental palaceceum’ or ‘harem’ was always an essential part of an Oriental palace
(comp.(comp.(comp.(comp. 1111 KingsKingsKingsKings 7:87:87:87:8). In the Persian palaces it was very extensive, since the Persian). In the Persian palaces it was very extensive, since the Persian). In the Persian palaces it was very extensive, since the Persian). In the Persian palaces it was very extensive, since the Persian
monarchs maintained, besides their legitimate wives, as many asmonarchs maintained, besides their legitimate wives, as many asmonarchs maintained, besides their legitimate wives, as many asmonarchs maintained, besides their legitimate wives, as many as300300300300 orororor400400400400 concubinesconcubinesconcubinesconcubines
(Parmen. ap. Athen. Deipon XIII. p(Parmen. ap. Athen. Deipon XIII. p(Parmen. ap. Athen. Deipon XIII. p(Parmen. ap. Athen. Deipon XIII. p608608608608 a). Hege, strictly speaking, seems to have beena). Hege, strictly speaking, seems to have beena). Hege, strictly speaking, seems to have beena). Hege, strictly speaking, seems to have been
‘keeper of the virgins’ only, since the concubines were under the care of Shaashgaz (‘keeper of the virgins’ only, since the concubines were under the care of Shaashgaz (‘keeper of the virgins’ only, since the concubines were under the care of Shaashgaz (‘keeper of the virgins’ only, since the concubines were under the care of Shaashgaz (
EstherEstherEstherEsther 2:142:142:142:14).” Rawlinson.).” Rawlinson.).” Rawlinson.).” Rawlinson.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#7777 ---- “Mordecai has been probably identified with a certain Matacas, who,“Mordecai has been probably identified with a certain Matacas, who,“Mordecai has been probably identified with a certain Matacas, who,“Mordecai has been probably identified with a certain Matacas, who,
according to Ctesias, was the most powerful of the eunuchs during the latter part of theaccording to Ctesias, was the most powerful of the eunuchs during the latter part of theaccording to Ctesias, was the most powerful of the eunuchs during the latter part of theaccording to Ctesias, was the most powerful of the eunuchs during the latter part of the
reign of Xerxes.……That Mordecai was a eunuch is implied by his adoption of a youngreign of Xerxes.……That Mordecai was a eunuch is implied by his adoption of a youngreign of Xerxes.……That Mordecai was a eunuch is implied by his adoption of a youngreign of Xerxes.……That Mordecai was a eunuch is implied by his adoption of a young
female cousin, and also by the ready access which he had to the harem of Ahasuerus.”female cousin, and also by the ready access which he had to the harem of Ahasuerus.”female cousin, and also by the ready access which he had to the harem of Ahasuerus.”female cousin, and also by the ready access which he had to the harem of Ahasuerus.”
Rawlinson.Rawlinson.Rawlinson.Rawlinson.————Tr.]Tr.]Tr.]Tr.]

114. FN#FN#FN#FN#8888 ---- So also Rawlinson: “If the writer had intended to derive Mordecai from a royalSo also Rawlinson: “If the writer had intended to derive Mordecai from a royalSo also Rawlinson: “If the writer had intended to derive Mordecai from a royalSo also Rawlinson: “If the writer had intended to derive Mordecai from a royal
stock, he would scarcely have omitted the name of Saul himself. Nor would he havestock, he would scarcely have omitted the name of Saul himself. Nor would he havestock, he would scarcely have omitted the name of Saul himself. Nor would he havestock, he would scarcely have omitted the name of Saul himself. Nor would he have
designated Kish as a mere “Benjamite.” The same writer adds that on the suppositiondesignated Kish as a mere “Benjamite.” The same writer adds that on the suppositiondesignated Kish as a mere “Benjamite.” The same writer adds that on the suppositiondesignated Kish as a mere “Benjamite.” The same writer adds that on the supposition
“that the list is simply the true line of Mordecai’s descent from a certain Kish otherwise“that the list is simply the true line of Mordecai’s descent from a certain Kish otherwise“that the list is simply the true line of Mordecai’s descent from a certain Kish otherwise“that the list is simply the true line of Mordecai’s descent from a certain Kish otherwise
unknown, who was his grandfather,” and had been carried away by Nebuchadnezzar;unknown, who was his grandfather,” and had been carried away by Nebuchadnezzar;unknown, who was his grandfather,” and had been carried away by Nebuchadnezzar;unknown, who was his grandfather,” and had been carried away by Nebuchadnezzar;
then “the four generations, Kish, Shimei, Jair, Mordecai, exactly fill up the space ofthen “the four generations, Kish, Shimei, Jair, Mordecai, exactly fill up the space ofthen “the four generations, Kish, Shimei, Jair, Mordecai, exactly fill up the space ofthen “the four generations, Kish, Shimei, Jair, Mordecai, exactly fill up the space of130130130130
years from Jeconiah’s captivity to the latter half of Xerxes’ reign.…… The age ofyears from Jeconiah’s captivity to the latter half of Xerxes’ reign.…… The age ofyears from Jeconiah’s captivity to the latter half of Xerxes’ reign.…… The age ofyears from Jeconiah’s captivity to the latter half of Xerxes’ reign.…… The age of
Mordecai at the accession of Xerxes may have been aboutMordecai at the accession of Xerxes may have been aboutMordecai at the accession of Xerxes may have been aboutMordecai at the accession of Xerxes may have been about30303030 orororor40404040; that of Esther, his; that of Esther, his; that of Esther, his; that of Esther, his
first cousin, aboutfirst cousin, aboutfirst cousin, aboutfirst cousin, about20202020.” Still these coincidences seem to be outweighed by the.” Still these coincidences seem to be outweighed by the.” Still these coincidences seem to be outweighed by the.” Still these coincidences seem to be outweighed by the
considerations advanced by our author.considerations advanced by our author.considerations advanced by our author.considerations advanced by our author.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#9999 ---- “The relative clause, ‘Who had been carried away,’ need not be so strictly“The relative clause, ‘Who had been carried away,’ need not be so strictly“The relative clause, ‘Who had been carried away,’ need not be so strictly“The relative clause, ‘Who had been carried away,’ need not be so strictly
understood as to assert that Mordecai himself was carried away; but the object being tounderstood as to assert that Mordecai himself was carried away; but the object being tounderstood as to assert that Mordecai himself was carried away; but the object being tounderstood as to assert that Mordecai himself was carried away; but the object being to
give merely his origin and lineage, and not his history, it involves only the notion thatgive merely his origin and lineage, and not his history, it involves only the notion thatgive merely his origin and lineage, and not his history, it involves only the notion thatgive merely his origin and lineage, and not his history, it involves only the notion that
he belonged to those Jews who were carried to Babylon by Nebuchadnezzar withhe belonged to those Jews who were carried to Babylon by Nebuchadnezzar withhe belonged to those Jews who were carried to Babylon by Nebuchadnezzar withhe belonged to those Jews who were carried to Babylon by Nebuchadnezzar with
Jeconiah, so that he though born in captivity, was carried to Babylon in the persons ofJeconiah, so that he though born in captivity, was carried to Babylon in the persons ofJeconiah, so that he though born in captivity, was carried to Babylon in the persons ofJeconiah, so that he though born in captivity, was carried to Babylon in the persons of
his forehis forehis forehis fore----fathers.” Keil.fathers.” Keil.fathers.” Keil.fathers.” Keil.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#10101010 ---- It is implied that each concubine received seven maidens, but that by theIt is implied that each concubine received seven maidens, but that by theIt is implied that each concubine received seven maidens, but that by theIt is implied that each concubine received seven maidens, but that by the
favor of Hegai, Esther received picked maidens. Rawlinson.favor of Hegai, Esther received picked maidens. Rawlinson.favor of Hegai, Esther received picked maidens. Rawlinson.favor of Hegai, Esther received picked maidens. Rawlinson.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#11111111 ---- “Mordecai occupied, apparently, an humble place in the royal household. He“Mordecai occupied, apparently, an humble place in the royal household. He“Mordecai occupied, apparently, an humble place in the royal household. He“Mordecai occupied, apparently, an humble place in the royal household. He
was probably one of the porters or doorwas probably one of the porters or doorwas probably one of the porters or doorwas probably one of the porters or door----keepers at the main entrance of the palacekeepers at the main entrance of the palacekeepers at the main entrance of the palacekeepers at the main entrance of the palace
(see Esther(see Esther(see Esther(see Esther 2222::::21212121, and comp. Esther, and comp. Esther, and comp. Esther, and comp. Esther 3333::::2222; Esther; Esther; Esther; Esther 5555::::13131313, etc.). This position separated him, etc.). This position separated him, etc.). This position separated him, etc.). This position separated him
from his adopted daughter, and some effort was needed to keep up communicationfrom his adopted daughter, and some effort was needed to keep up communicationfrom his adopted daughter, and some effort was needed to keep up communicationfrom his adopted daughter, and some effort was needed to keep up communication
with her.” Rawlinson.with her.” Rawlinson.with her.” Rawlinson.with her.” Rawlinson.————TR.]TR.]TR.]TR.]
FN#FN#FN#FN#12121212 ---- “No doubt the virgins generally took the opportunity“No doubt the virgins generally took the opportunity“No doubt the virgins generally took the opportunity“No doubt the virgins generally took the opportunity————one that would occurone that would occurone that would occurone that would occur
but once in their livesbut once in their livesbut once in their livesbut once in their lives————to load themselves with precious ornaments of various kinds,to load themselves with precious ornaments of various kinds,to load themselves with precious ornaments of various kinds,to load themselves with precious ornaments of various kinds,
neckneckneckneck----laces, bracelets, earlaces, bracelets, earlaces, bracelets, earlaces, bracelets, ear----rings, anklets and the like. Esther allowed Hegai to dress herrings, anklets and the like. Esther allowed Hegai to dress herrings, anklets and the like. Esther allowed Hegai to dress herrings, anklets and the like. Esther allowed Hegai to dress her
as he would.”as he would.”as he would.”as he would.”————Rawlinson. Thus, as ever, it proved that true piety is the highestRawlinson. Thus, as ever, it proved that true piety is the highestRawlinson. Thus, as ever, it proved that true piety is the highestRawlinson. Thus, as ever, it proved that true piety is the highest

115. ornament, even in a heathen’s sight; and modesty is the brightest jewel of femaleornament, even in a heathen’s sight; and modesty is the brightest jewel of femaleornament, even in a heathen’s sight; and modesty is the brightest jewel of femaleornament, even in a heathen’s sight; and modesty is the brightest jewel of female
beauty (beauty (beauty (beauty ( 1111 PeterPeterPeterPeter 3333::::3333----4444).]).]).]).]————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#13131313 ---- “Bigthan (the Bigtha of Esther“Bigthan (the Bigtha of Esther“Bigthan (the Bigtha of Esther“Bigthan (the Bigtha of Esther 1111::::10101010) is probably the Old) is probably the Old) is probably the Old) is probably the Old----Persian Bagadana,Persian Bagadana,Persian Bagadana,Persian Bagadana,
i.e, Godi.e, Godi.e, Godi.e, God----given. Teresh is by some derived from tars, ‘to fear;’ but it is more like agiven. Teresh is by some derived from tars, ‘to fear;’ but it is more like agiven. Teresh is by some derived from tars, ‘to fear;’ but it is more like agiven. Teresh is by some derived from tars, ‘to fear;’ but it is more like a
foreign than a Persian name.” Rawlinson.foreign than a Persian name.” Rawlinson.foreign than a Persian name.” Rawlinson.foreign than a Persian name.” Rawlinson.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#14141414 ---- “Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes“Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes“Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes“Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes
was ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, awas ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, awas ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, awas ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, a
chamberlain and eunuch (Ctesias, Pers, §chamberlain and eunuch (Ctesias, Pers, §chamberlain and eunuch (Ctesias, Pers, §chamberlain and eunuch (Ctesias, Pers, § 29292929; Diod. Sic. XI,; Diod. Sic. XI,; Diod. Sic. XI,; Diod. Sic. XI, 60606060, §, §, §, §1111). A similar fate). A similar fate). A similar fate). A similar fate
befell Artaxerxes Ochus.” Rawlinson.befell Artaxerxes Ochus.” Rawlinson.befell Artaxerxes Ochus.” Rawlinson.befell Artaxerxes Ochus.” Rawlinson.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#15151515 ---- Especially “of rebels and traitors in Persia (“see Herod. III,Especially “of rebels and traitors in Persia (“see Herod. III,Especially “of rebels and traitors in Persia (“see Herod. III,Especially “of rebels and traitors in Persia (“see Herod. III, 159159159159; IV,; IV,; IV,; IV, 43434343; and; and; and; and
the Behistun Inscription, passim).” Rawlinson.the Behistun Inscription, passim).” Rawlinson.the Behistun Inscription, passim).” Rawlinson.the Behistun Inscription, passim).” Rawlinson.————Tr.]Tr.]Tr.]Tr.]
FN#FN#FN#FN#16161616 ---- “These royal chronicles were distinctly mentioned by Ctesias, who said that“These royal chronicles were distinctly mentioned by Ctesias, who said that“These royal chronicles were distinctly mentioned by Ctesias, who said that“These royal chronicles were distinctly mentioned by Ctesias, who said that
he drew his Persian history from them (Diod. Sic. II,he drew his Persian history from them (Diod. Sic. II,he drew his Persian history from them (Diod. Sic. II,he drew his Persian history from them (Diod. Sic. II, 32323232).” Rawlinson.).” Rawlinson.).” Rawlinson.).” Rawlinson.————Tr.]Tr.]Tr.]Tr.]