Verse-by-Verse Bible Commentary
Esther 2:5

Clarke's Commentary

Verse Esther 2:5. 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."

Bridgeway Bible Commentary

1:1-2:23 ESTHER BECOMES QUEEN

Officials and leading citizens from all over the Persian Empire had gathered in the winter capital for an exhibition designed to display the riches and magnificence of the royal court. The exhibition lasted six months and was brought to a fitting climax by a lavish seven-day banquet (1:1-9). The week of wine and merriment so excited the king that his sexual urges were in danger of getting out of control. Consequently, when he told his queen Vashti to display her beauty before the crowd of wine-soaked men at the banquet, Vashti refused (10-12). The queen had defied the king’s authority and his pride was hurt. In anger he removed her from being queen (13-22).
For some time the king made no attempt to replace Vashti. He still had plenty of concubines, but his advisers suggested that he appoint an official queen (2:1-4). The most beautiful young women in the land were therefore brought together in the palace, where they were further beautified and trained so that the king might choose one as his queen. Among them was an orphan Jew named Esther, who had been brought up by her cousin Mordecai. But she did not reveal to anyone in the palace that she was a Jew (5-11).
After a year of beauty preparation, all the young women were taken in turn to the king. In the end he chose Esther and crowned her queen (12-18). (This happened four years after he removed Vashti; cf. 1:3; 2:16.)
Mordecai apparently worked in or around the palace (see v. 11,19). When he heard that two of the palace guards were plotting to assassinate the king, he passed on the information to the king by way of Esther. The guards were executed, and Mordecai’s good deed was noted in the official records (19-23).

Coffman's Commentaries on the Bible

THE INTRODUCTION OF MORDECAI AND 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 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 maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter."

"Mordecai" This name is said to be derived from the pagan god Marduk, meaning "dedicated to Mars."All the Men of the Bible, p. 253.

"Carried away from Jerusalem (by) Nebuchadnezzar" 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.

Barnes' Notes on the Whole Bible

Mordecai, the eunuch Esther 2:7, Esther 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:

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.

Smith's Bible Commentary

Chapter 2

And so, after these things, the wrath of king Ahasuerus was appeased, and he remembered Vashti, and what she had done, and what was decreed against her. Then said the king's servant that ministered unto him, Let there be fair young virgins sought for the king ( Esther 2:1-2 ):

Now, the feast that he had was the feast in preparation of his unsuccessful invasion of Greece and before two of the great battles of history. This feast was sort of in preparation of that, so that between chapters 1 and 2 he then went off on this expedition against Greece. And so between the two chapters there is a lapse of about four years' time. And so he went on this unsuccessful adventure against Greece, and he has now returned and settling back at home again. And he remembers Vashti and probably begins to miss her a bit, and so his servant said, "Hey, why don't you have a beauty contest, Miss Persia."

and gathered together all of the beautiful young virgins in the kingdom,... [and let them come before the king] and whichever one pleases the king the most let her become the queen in place of Vashti ( Esther 2:3-4 ).

And so, there was in Shushan, which was the winter capital of Persia, and there the king had his winter palace. It got too hot in the summertime; he had a different summer palace, but it was a great place for a winter palace. There was there in the city a young girl whose name was Esther. She was a Jew, and her cousin Mordecai who was actually a descendant of the same family of Saul, a Benjamite.

And he had raised Esther, his uncle's daughter: for she had neither father nor mother, and Esther was very beautiful, very fair; and after her father and mother died, he took her as his own daughter. So it came to pass, when the king's commandment and decree was heard, when many of the young girls 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, the keeper of the women. And she pleased him, and obtained kindness of him; and he speedily gave her the things for purification, with such things as belonged to her, and seven maidens, which were necessary for her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women. For Esther had not showed her nationality nor her family: for Mordecai [her cousin] had charged her that she should not show it. Mordecai walked every day before the court of the women's house, to know how Esther was faring, and what had become of her. Now when every maid's turn was come to go into king Ahasuerus, after that she had been for twelve months, according to the manner of women, (so were the days of their purification accomplished, they spent six months bathing with oils of myrrh, and six months with sweet odors, and with other things for the purifying of the women,) ( Esther 2:7-12 )

Can you imagine a beauty shop of that caliber, spending twelve months to fix you up?

And afterwards then it came every maiden unto the king; and whatsoever she desired was given her to go with her out of the house of the women unto the king's house ( Esther 2:13 ).

So they were brought in and spent an evening with the king, and then they were placed in the harem. They were not called; they were just taken care of and all as part of the king's harem. But they may never see the king again, unless he was pleased and would call them back. But they just became a part of the harem.

Now when it came Esther's turn to come into the king she required nothing special only that which Hegai the king's chamberlain, told her that she should wear ( Esther 2:15 ).

As far as the apparel, she just left it up to him. And Esther obtained favor in the sight of all those that looked upon her.

And Esther was taken unto the king Ahasuerus into the house royal in the tenth month, which is the month of Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he had set the royal crown upon her head, and made her queen instead of Vashti. Then the king made a great feast unto all of his princes, all of his servants, even Esther's feast; and he made a release to the provinces, he gave gifts, according to the state of the king. And when the virgins were gathered together the second time, then Mordecai sat at the king's gate. And Esther had not yet showed her family nor her people, as Mordecai had charged her: for Esther did the commandment of Mordecai, like when she was brought up with him ( Esther 2:16-20 ).

Now it so happened that in those days Mordecai was hanging around the gates and he heard a couple of the king's servants plotting to assassinate the king.

And so Mordecai, reported to Esther; and Esther certified [or told] the king using Mordecai's name. And so they had a big inquiry [and they found out that the assassination plot was for real]; therefore the two men [who were plotting against the king] were hanged on a tree: and it was recorded in the chronicles of the king ( Esther 2:22-23 ). "

Dr. Constable's Expository Notes

B. Esther Elevated 2:1-20

The fact that God placed Esther in a position so she could deliver her people-even before they were in danger-shows His far-reaching providence at work for His chosen people. This revelation would have been a great encouragement to the Jews of the postexilic period, as it has been to all believers since then.

Dr. Constable's Expository Notes

2. Esther’s selection 2:5-11

Apparently it was Kish, Mordecai’s great-grandfather, who went into captivity with Jehoiachin (Esther 2:5-6). [Note: Wright, p. 38.] This means Mordecai and Esther were probably descendants of the leading citizens of Jerusalem who went into exile in 597 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. [Note: Horn, p. 16.] 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. [Note: See Whitcomb, pp. 47-48; and Horn, pp. 20-22.] The writer mentioned Mordecai 58 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.

"Hadasseh" (Esther 2:7) is a Jewish name that means myrtle, a beautiful fragrant tree. The Jews still sometimes carry myrtle branches, which signify peace and thanksgiving, in procession during the Feast of Tabernacles. [Note: Baldwin, p. 66.] 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 practices contrary to the Mosaic Law. These included having sex with a man not her husband (Exodus 20:14), marrying a pagan (Deuteronomy 7:1-4), and eating unclean food (Leviticus 11:46-47). This sets Esther in contrast to Daniel, who purposed not to defile himself-even with unclean food (Daniel 1:5; Daniel 1:8). God used Esther as Israel’s deliverer, even though she disregarded His will, at least partially (cf. Samson). Mordecai encouraged her to cooperate with the king (Esther 2:10-11). It is impossible to 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 no choice.

"The Persian name would enable Esther to keep secret her foreign identity." [Note: Ibid., p. 21.]

". . . 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 been following even the dietary laws, let alone the rules for separation and worship, their true nationality would have quickly been discovered. Had Esther practiced her Jewish faith during her year of preparation (Esther 2:12), or during the four years she had been queen (Esther 2:16 with Esther 3:7), the disguise would have come off." [Note: Wiersbe, p. 712.]

"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 lifestyle of Mordecai and Esther, is it any wonder that the name of God is absent from this book?" [Note: Ibid., p. 713.]

Esther charmed Hegai, who was in charge of the king’s women, and he proceeded to grant her favor (Esther 2:9; cf. Daniel 1:9). Her ability to keep information confidential and her submissiveness to Mordecai (Esther 2:10) mark her as a wise woman (cf. Proverbs 13:1; Proverbs 13:3).

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 the story 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 and central 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: Forrest S. Weiland, "Plot Structure in the Book of Esther," Bibliotheca Sacra 159:635 (July-September 2002):277-87.] Though some similarities do exist, most scholars have not agreed that the writer deliberately constructed the Book of Esther after Exodus 1-12. [Note: See Carey A. Moore, "Eight Questions Most Frequently Asked About the Book of Esther," Bible Review 3:1 (Spring 1987):30-31.]

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 Biblical Literature Dissertation Series 44, pp. 123-42.]

Gill's Exposition of the Whole Bible

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, Ezra 2:2, though some think this was another Mordecai; Ezra 2:2- :, who descended not from Kish, the father of Saul, but a later and more obscure person.

Henry's Complete Commentary on the Bible

      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.   2 Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king:   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:   4 And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.   5 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;   6 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.   7 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.   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.   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.   10 Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it.   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.   12 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;)   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.   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.   15 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.   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.   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.   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.   19 And when the virgins were gathered together the second time, then Mordecai sat in the king's gate.   20 Esther had not yet showed 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.

      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 (Luke 1:52) and Hannah before her, 1 Samuel 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,

      I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable--that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Esther 2:3; Esther 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, Esther 2:12; Esther 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 (Esther 2:14; Esther 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, Ephesians 5:12.

      II. The overruling providence of God thus bringing Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe,

      1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good,Jeremiah 24:5. (2.) She was an orphan; her father and mother were both dead (Esther 2:7; Esther 2:7), but, when they had forsaken here, then the Lord took her up, Psalms 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, Esther 2:7; Esther 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 LXX. 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 Ezra 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 (Esther 2:11; Esther 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,Esther 2:20; Esther 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, Esther 2:10; Esther 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,1 Samuel 2:8. (1.) The king's chamberlain honoured her (Esther 2:9; Esther 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 (Esther 2:15; Esther 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 (Esther 2:15; Esther 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women,Esther 2:17; Esther 2:17. 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,Esther 2:17; Esther 2:17. This was done in his seventh year (Esther 2:16; Esther 2:16) and Vashti was divorced in his third year (Esther 1:3; Esther 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 (Esther 2:18; Esther 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,Esther 2:20; Esther 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.