Esther Chapter 2

Esther Is Chosen Queen
A. The gathering together of a harem for King Ahasuerus.

1. (Esther 2:1–4) A search is made for a replacement for Queen Vashti.

“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. 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, 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, And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king, and he did so.”

a. After these things: This phrase signals more than an immediate continuation from the previous chapter. Esther 2:16 later reveals that approximately four years pass between the events of chapter one and chapter two. During this interval King Ahasuerus undertook his great military campaign against Greece, which ended in failure and humiliation. Having returned from defeat, the king’s anger toward Vashti had cooled, yet the consequences of his rash decree remained. In his weakened and frustrated state, the king turned to sensual indulgence and personal pleasure as a means of distraction and consolation. This context explains both his susceptibility to the counsel of his attendants and the morally shallow nature of the solution proposed.

b. Let there be fair young virgins sought for the king: The servants proposed an empire wide search for young women who met the Persian standard of beauty. These women were to be gathered into the royal harem at Shushan and placed under official supervision. This was not a voluntary courtship but a compulsory conscription into the king’s household. The process functioned as an imperial beauty selection, with the favored woman elevated to the position of queen in Vashti’s place. The moral tone of the Persian court is evident here, as women were treated as possessions to be collected, prepared, and evaluated solely for the king’s pleasure.

c. And the thing pleased the king, and he did so: The king’s immediate approval reflects both his unchecked authority and his lack of moral restraint. According to the ancient Jewish historian Josephus, approximately four hundred women were gathered through this process. Scripture does not comment approvingly on this system, yet it records it plainly, demonstrating how God’s providence operates even within corrupt and pagan structures without endorsing them.

2. (Esther 2:5–7) Esther and her family.

“Now 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, Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar 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 maid was fair and beautiful, whom Mordecai, when her father and mother were dead, took for his own daughter.”

a. There was a certain Jew whose name was Mordecai: Mordecai is introduced with deliberate attention to his Jewish lineage. His ancestry traces him back to the tribe of Benjamin, linking him historically to Saul, Israel’s first king. Mordecai’s presence in Persia is the result of the Babylonian exile, demonstrating that many Jews remained scattered throughout the empire even after opportunities for return to Judah had arisen. His faithfulness to his identity as a Jew, despite living in a foreign and pagan culture, becomes a central theme throughout the book.

b. And he brought up Hadassah, that is, Esther, his uncle’s daughter: Hadassah was Esther’s Hebrew name, meaning myrtle, a plant often associated in Scripture with blessing, restoration, and divine favor. Esther was her Persian name, likely meaning star, reflecting assimilation into Persian culture while retaining Jewish heritage. Orphaned at a young age, Esther was raised by Mordecai as his own daughter. This arrangement underscores both Mordecai’s integrity and Esther’s vulnerability. Their family relationship establishes the foundation for Esther’s later obedience and trust in Mordecai’s counsel.

i. In prophetic imagery, the myrtle symbolizes restoration in place of judgment. “I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree, I will set in the desert the fir tree, and the pine, and the box tree together.” Isaiah 41:19. “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree, and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.” Isaiah 55:13. This symbolism quietly anticipates God’s gracious work through Esther on behalf of His covenant people.

ii. Mordecai and Esther belonged to the large Jewish population that remained in Persia rather than returning to Judah with earlier groups under Zerubbabel or Ezra. By this time Judah was viewed by many as impoverished and politically insignificant. Yet God would demonstrate that faithfulness in obscurity can be just as instrumental to His purposes as service in the land itself.

c. The maid was fair and beautiful: The description emphasizes both physical form and outward appearance. Scripture is notably restrained in its language concerning physical beauty, so this statement indicates exceptional attractiveness without exaggeration. Esther’s beauty becomes the means by which she enters the royal court, yet the narrative will consistently show that her character, humility, and obedience are the qualities God ultimately uses to accomplish deliverance for Israel.

3. (Esther 2:8) Esther is taken into the king’s harem.

“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 Hege, that Esther was brought also unto the king’s house, to the custody of Hege, keeper of the women.”

a. That Esther also was taken unto the king’s house: The language of the text indicates compulsion rather than choice. Esther was not invited, nor did she volunteer herself. Like the other young women of the empire, she was gathered by royal command. This underscores the vulnerability of Esther’s position and the absolute authority of the Persian monarchy. From a human standpoint, this appears to be a tragic circumstance, yet Scripture is already positioning the reader to see that God’s providence operates even when His people are acted upon by forces beyond their control.

b. To the custody of Hege, keeper of the women: Hege was the chief eunuch entrusted with oversight of the women’s quarters. His role ensured both the security of the harem and the enforcement of the king’s regulations. Eunuchs were commonly placed in such positions within Eastern courts precisely because they posed no sexual threat to the women under their authority. This detail emphasizes the rigid structure and impersonal nature of the royal system into which Esther was drawn.

i. Ancient historical sources outside of Scripture confirm the reality of such court officials. The Greek historian Herodotus specifically mentions a royal officer named Hegai serving under King Ahasuerus, lending external historical credibility to the biblical record and reinforcing the accuracy of Esther’s setting.

B. Esther in the courts of the king.

1. (Esther 2:9) Esther’s favored treatment in the palace.

“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.”

a. And the maiden pleased him, and she obtained kindness of him: Esther quickly found favor with Hegai, the man who held immediate authority over her daily life. This favor did not arise merely from outward beauty, but from demeanor, humility, and character that were consistent with a godly upbringing. Scripture repeatedly affirms that those who walk in integrity often find favor even among unbelievers. This principle is reflected clearly in “Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart, So shalt thou find favour and good understanding in the sight of God and man.” Proverbs 3:3–4. Esther’s conduct quietly fulfilled this wisdom without any recorded attempt to manipulate or advance herself.

b. And he speedily gave her her things for purification, with such things as belonged to her: Because of this favor, Hegai accelerated and expanded Esther’s preparation process. She was given special provisions beyond what was routinely assigned to the women of the harem. These preparations were intended to enhance beauty, fragrance, and physical appearance in anticipation of eventual presentation before the king. The text highlights that Esther’s elevation began long before she ever stood in Ahasuerus’ presence.

i. Though Esther was already described as fair and beautiful, these preparations transformed her appearance to the highest standard of Persian refinement. She would have appeared perpetually adorned, polished, and attended, reflecting the full resources of the royal court.

ii. The Hebrew term translated things for purification derives from a root meaning to scour or to polish. This emphasizes not only cleansing but refinement, the process of removing every perceived imperfection. The language reinforces the artificial and sensual nature of the system, while at the same time magnifying the remarkable way God advanced Esther within it.

c. And seven maidens were given her, and she was preferred unto the best place: Esther’s favor resulted in tangible promotion. Seven chosen maidservants from the king’s own household were assigned to her, and she was moved to the best quarters within the women’s house. This preferential treatment distinguished her from the other women and marked the beginning of her rise. What appeared to be simple administrative kindness was, in reality, the early movement of divine providence positioning Esther precisely where she needed to be for the deliverance that would later unfold.

2. (Esther 2:10–11) Esther conceals her Jewish identity.

“Esther had not shewed her people nor her kindred, for Mordecai had charged her that she should not shew it. And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what should become of her.”

a. Esther had not shewed her people nor her kindred: Under ordinary circumstances, Scripture gives no encouragement to the concealment of faith or covenant identity. God’s people are generally called to open allegiance, not secrecy. A life of quiet denial is inconsistent with genuine obedience. The Lord Jesus Christ gave a sober warning concerning confession before men, a warning that must always be taken seriously. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Matthew 10:32–33. God does not honor a pattern of fear driven silence that permanently hides loyalty to Him.

b. For Mordecai had charged her that she should not shew it: This concealment must be understood as strategic rather than cowardly. There are rare circumstances in which discretion serves God’s purposes, not by denying identity, but by delaying disclosure until the proper time. Mordecai discerned that an open declaration of Esther’s Jewish lineage at this stage could endanger her life and undermine God’s unfolding plan. Esther’s obedience here was an act of submission to wise counsel, not a rejection of her people or her God.

i. Scripture itself provides examples where God’s servants exercised restraint in speech without compromising loyalty. Silence at the proper moment can preserve opportunity, while premature disclosure can destroy it. The distinction lies between temporary discretion and permanent denial, the former being lawful under providential guidance, the latter being condemned.

c. And Mordecai walked every day before the court of the women’s house: Mordecai’s daily presence reveals his deep concern for Esther’s welfare. Though he had no authority to intervene directly, he remained as close as possible, watching, waiting, and seeking information. This detail highlights the danger of Esther’s situation and the faithful guardianship of Mordecai, who refused to abandon his responsibility despite his powerlessness within the Persian system.

3. (Esther 2:12–14) The method of preparing and presenting the women before the king is established.

“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 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, 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. 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.”

a. After that she had been twelve months: The Persian system of preparation was elaborate, excessive, and intensely sensual. The twelve month period included extended cosmetic treatment, ritual bathing, perfumes, oils, and beautifying processes designed to refine appearance according to courtly standards. These practices reflected both the luxury of the empire and its moral emptiness, where outward beauty was prized above character or covenant faithfulness.

i. One practical reason for the prolonged preparation was to ensure that none of the women were pregnant upon entering the harem. This protected the king from falsely being attributed fatherhood of a child conceived before his involvement.

ii. The extensive use of oils and perfumes also addressed the realities of climate and hygiene in the ancient Near East. As noted by Matthew Poole, such treatments were necessary in hot regions where natural odors would otherwise be pronounced.

b. Then thus came every maiden unto the king: Though the process might appear luxurious on the surface, the outcome was grim for most of the women involved. Each woman was granted a single evening with the king. If chosen, she would become queen, subject to the king’s favor. If rejected, she would live out her days in seclusion as a concubine, rarely if ever summoned again, forbidden from marriage, and effectively condemned to lifelong obscurity. The system promised glamour, but delivered confinement, loneliness, and permanent loss of freedom.

This context magnifies the seriousness of Esther’s position. She was not entering a romantic contest, but a system that consumed women and discarded them without regard for their future. God’s providence is seen not in the goodness of the system, but in His sovereign ability to work through it for the preservation of His people.

4. (Esther 2:15–18) Esther is selected as queen.

“Now 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. 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. 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. 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.”

a. She required nothing but what Hegai appointed: Esther demonstrated remarkable humility and discernment. Rather than asserting her own preferences or attempting to outshine the others through excess, she trusted the judgment of Hegai, the official who best understood the king’s tastes and the customs of the court. This restraint reflects wisdom and teachability. Esther did not rely on manipulation or self promotion, but submitted herself to proper authority, which God used as part of His greater design.

b. Esther obtained favour in the sight of all them that looked upon her: Esther’s favor was universal, extending beyond Hegai to all who encountered her. This favor cannot be attributed solely to physical beauty, though she was clearly beautiful. It also flowed from her character, demeanor, and grace. Scripture consistently affirms that inner character enhances outward appearance, and that godliness has a way of commending itself even to unbelievers.

i. Beauty does often open doors and gain initial favor, especially in cultures that prize outward appearance. This is a reality that must be acknowledged without celebrating it as ultimate. God’s people are therefore responsible to teach rightly, valuing character, wisdom, and faith above appearance, and refusing to make beauty the measure of worth or judgment.

c. The king loved Esther above all the women: Esther’s favor reached its climax when she was brought before King Ahasuerus. Out of all the women presented, she alone obtained grace and favor beyond the rest. The placing of the royal crown upon her head signified not merely preference, but official elevation and authority. Esther became queen in Vashti’s place, completing a reversal that had been set in motion years earlier.

i. Esther’s life up to this point had unfolded in extraordinary ways. She was born into a family of Jewish exiles, orphaned at a young age, raised by her cousin in a foreign land, taken by compulsion into a pagan king’s harem, and yet steadily advanced through favor and providence until she became queen of the empire. None of these steps occurred by chance.

ii. This progression was not the product of luck, fortune, or mere natural advantage. It was the unseen hand of God at work. Scripture declares this truth plainly. “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another.” Psalm 75:6–7. Esther’s exaltation was the result of divine appointment, not human accident.

iii. The same principle applies to the lives of God’s people today. Every position, circumstance, and season has purpose within God’s sovereign plan. Whether the role appears great or small, brief or long lasting, God does nothing without intention.

iv. The account of Esther also teaches that God can and does use the sinful actions of men to accomplish His righteous purposes. God did not cause Ahasuerus’ drunkenness, his immorality, or his unjust treatment of Vashti, yet He permitted these evils and overruled them for good. No human wickedness can ultimately thwart the purposes of God, nor can it cancel His plan for the lives of His people.

C. Mordecai saves the king’s life.

1. (Esther 2:19–20) Mordecai’s rise in prominence and Esther continues to conceal her Jewish identity.

“And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate. 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.”

a. Mordecai sat in the king’s gate: The king’s gate was the place where officials, judges, and administrators conducted the affairs of the kingdom. Mordecai’s presence there indicates that he had gained a position of access and influence within the Persian administration. This placement is significant, as it positioned him to observe events and to act at a critical moment in the narrative that follows.

b. Esther had not yet shewed her kindred nor her people: Esther continued to follow Mordecai’s instruction, maintaining discretion regarding her Jewish identity. This obedience demonstrates her ongoing submission to his guidance and her trust in his wisdom.

i. Some critics have objected to the emphasis on concealment in the book of Esther, noting also that the name of God does not appear explicitly in the text, just as it does not appear in the Song of Solomon.

ii. One explanation offered is connected to the later celebration of Purim, which in Jewish tradition became associated with excessive drinking. Some rabbis feared that the open reading of the divine name in such an atmosphere could lead to irreverence or misuse.

iii. Others have observed that the divine name may be intentionally hidden through acrostics formed by the initial or final letters of words in Esther 1:20, Esther 5:4, Esther 5:13, and Esther 7:7, with certain manuscripts emphasizing these letters.

iv. It is also possible that the omission of the divine name reflects the book’s origin and circulation within the Persian Empire, where open reference to the God of Israel might have been politically sensitive.

v. Most convincingly, the absence of the divine name highlights the central theme of the book. God is at work throughout Esther, not through overt miracles or prophetic declarations, but through providence, timing, and hidden influence. The silence of His name does not indicate His absence. Rather, it emphasizes that He is sovereignly active behind the scenes, directing events toward the preservation of His covenant people.

2. (Esther 2:21–23) Mordecai hears an assassination conspiracy and informs the king, saving the king’s life.

“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. And the thing was known to Mordecai, who told it unto Esther the queen, and Esther certified the king thereof in Mordecai’s name. 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.”

a. The thing was known to Mordecai, who told it unto Esther the queen, and Esther certified the king thereof in Mordecai’s name: Mordecai’s response reveals both moral integrity and covenant faithfulness. Though he was a Jew living in exile under a pagan monarch, Mordecai did not adopt a posture of resentment or indifference toward the king’s welfare. He did not reason that the death of a foreign ruler might somehow benefit his own people. Instead, he acted righteously, preserving life and order. His conduct reflects the biblical principle later articulated by the apostle Peter. “Fear God. Honour the king.” 1 Peter 2:17. Mordecai honored lawful authority while remaining faithful to his God.

i. The threat itself was genuine and serious. Persian history records that King Ahasuerus eventually was assassinated by a high ranking official, who then placed Artaxerxes I on the throne. This underscores that court conspiracies were not unusual and that Mordecai’s intervention prevented a real and imminent danger.

b. And when inquisition was made of the matter, it was found out: The conspiracy was formally investigated and confirmed. This detail highlights the credibility of Mordecai’s report and the prudence of the Persian administrative system when matters of royal security were concerned. The truth of Mordecai’s warning was established beyond doubt.

c. Therefore they were both hanged on a tree: The Hebrew term translated tree does not suggest a gallows with a rope, but rather execution by impalement upon a stake. This form of punishment was common in the Persian Empire and was intended to be both brutal and publicly deterrent.

i. One historical description explains the nature of this execution vividly. A sharpened stake was set upright, and the condemned person was placed upon it in such a way that the stake passed through the body. Death was slow and agonizing, designed to maximize suffering and public warning. While Scripture records this fact without embellishment, the severity of the punishment underscores the seriousness with which treason against the king was treated.

d. And it was written in the book of the chronicles before the king: The final note is of enormous narrative importance. Mordecai’s act of loyalty was officially recorded in the royal chronicles, yet at this time it brought him no immediate reward or recognition. From a human perspective, this may appear unjust or forgotten. From a divine perspective, it was perfectly timed. God ensured that the deed was documented, not rewarded immediately, so that it could later serve as the turning point for deliverance. This detail quietly reinforces the theme of the book, that God governs outcomes not through haste, but through precise timing