(“A New Queen Is Crowned”)

Esther 2:1-20 (NASU)

“The king loved Esther more than all the women, and she found favor and kindness with him more than all the virgins, so that he set the royal crown on her head and made her queen instead of Vashti.” (Esther 2:17)

(A) LET THE COMPETITION BEGIN!

(1) Vashti is no longer queen – having been banished from “her royal position” by an “edict … issued” by “King Ahasuerus”, forbidding her to ever come into his presence again (presumably upon the penalty of death – c.f. Esther 4:11). Moreover, once a law was entered into the books of the “Persia and Media” Empire it could never be “repealed” – not even by the king (c.f. Esther 1:19).

(2) We don’t know how much time passes between the close of chapter one and the start of chapter two, but we do know at some point the king appears to have regretted his earlier decision¹ – for verse one says: “After these things (i.e. after the things described in chapter one) when the anger of King Ahasuerus had subsided, he remembered Vashti and what she had done AND what had been decreed against her” (c.f. Esther 2:1).

The Book of Proverbs says “a hot-tempered man must pay the penalty” (c.f. Proverbs 19:19a, NIV). And that’s what King Ahasuerus was doing now – paying the penalty – paying the penalty for having let his temper get the best of him – paying the penalty for making a rash decision in a fit of anger (c.f. Esther 1:12). For even if he wanted to restore Vashti to her former position as his queen, there was nothing he could do about it now, because the law he himself had ordered to be written could not be changed (c.f. Esther 1:19).

(3) It had been decided – perhaps even written into Persian law – that Vashti’s “royal position” was to be given to another woman “more worthy than she” (c.f. Esther 1:19). It’s been suggested that meant someone more compliant than Vashti – someone who would toe the royal line² – who would submit – who would do what the king said,² instead of disobeying his commands and making him angry.

Whatever it meant, no immediate steps had apparently been taken to find this new queen – perhaps because the king and his advisors had been concentrating on their ill-fated war with Greece. Eventually, though, King Ahasuerus began thinking about Vashti, and perhaps even longing for her – which gave the “attendants who served him” the incentive to come up with a plan – “Let beautiful young virgins be sought for the king … (let them be gathered into the king’s harem at Susa) … then let the young lady who pleases the king be queen in place of Vashti” (c.f. Esther 2:2-4).

Later we learn that part of “pleasing the king” meant spending a night in the royal bed (c.f. Esther 2:12-14). For the moment, we’re simply told the plan was to find as many women as possible who met three basic criteria – they had to be “young” – they had to be a “virgin” – and they had to be “beautiful” (c.f. Esther 2:2-3). Apparently other qualities like integrity or intelligence weren’t as important.²

(4) Some competitions are not worth entering³ – and this royal contest to see who would become Ahasuerus’ next queen was one of them. To be sure, the woman who won would find herself in a position of prestige, and honor, and some influence. But all the women who lost would be relegated to a relatively comfortable but pointless existence.⁴ For, having spent their one night with the king, they would not be allowed to go back home² – nor would they spend time with the king again unless he ask for them “by name” (c.f. Esther 2:14). Instead, they would be placed in a “second harem” (c.f. Esther 2:14) – where they would never have a chance to marry the boy back home, or have children or a family of their own.

Moreover, this was not the kind of contest women had to apply for – nor could they refuse to enter if selected. As one writer said: “no permission was needed for the empire to draft young women into this particular branch of service. The empire didn’t care whether parents had other plans for their daughters or not … In the world of the Persians, everything a person possessed, including their body, could be claimed by the empire if the empire wanted it.”² And what the empire wanted right now was as many “beautiful young virgins” (c.f. Esther 2:2-3) as it could find, to get the king’s mind off Vashti – to feed his lusts – and maybe (if they were lucky) find a new queen in the process.

(5) And that brings us to verses five through seven (c.f. Esther 2:5-7) where we are introduced for the first time to Mordecai and Esther.

(a) Regarding Mordecai, we’re told he was “a Jew” living in or near “the citadel in Susa” (c.f. Esther 2:5), where the king’s palace was located (c.f. Esther 1:2, 5, 9) – that he was from the tribe of “Benjamin” (Jacob’s youngest son) – that his father’s name was “Jair” – and that other ancestors in his family tree included “Shimei” and “Kish” (c.f. Esther 2:5).

Now some think “Shimei” and “Kish” were Mordecai’s immediate ancestors – i.e. his grandfather and great-grandfather. But other’s think what we have here is an example of “telescoping generations”⁵ – where names are skipped in order to quickly show us who some of Mordecai’s more famous and distant ancestors were. If that’s the case, then “Shimei” may have been the man who cursed David and threw stones at him as he was fleeing from Absalom’s rebellion (c.f. II Samuel 16:5-14)⁶ – while “Kish” may have been the father of Saul, who was Israel’s first king (c.f. I Samuel 9:1-2).⁶ All of which is to say that Mordecai may have been a descendant of Jewish nobility,⁶ and that he may have been a descendant of king Saul – a fact that, if true, will become significant as the Book of Esther unfolds.⁴

Verse six tells us Mordecai’s ancestors – rather than Mordecai himself – were “taken into exile” when “Jeconiah king of Judah” was carried off by “Nebuchadnezzar … king of Babylon” (c.f. Esther 2:6; Jeremiah 27:20). Since that happened more than a hundred years before the events described here in the Book of Esther,¹ it’s likely Mordecai was born in exile.

Verse seven tells us he was “bringing up … his uncle’s daughter” – i.e. his cousin “Hadassah” – because “her father and mother were dead” (c.f. Esther 2:7).

(b) Regarding Esther – we know her Jewish name was “Hadassah” (v. 7) – that her father’s name was “Abihail” (v. 15) – that her father and mother were dead (v. 7) – that her cousin Mordecai was raising her as his own daughter (v. 7) – that she was also a descendent of the tribe of Benjamin (v. 5) – that she too had been born in exile (v. 6) – that she lived in or near the citadel at Susa (v. 5) – AND that she was “beautiful of form and face” (v. 7), which meant she was just the kind of “beautiful young virgin” (v. 3) the king’s people were looking for (c.f. Esther 2:3, 5-7, 15). Hence, we’re not particularly surprised at what happens next.

(B) A FAVORITE EMERGES

(1) And what happens next, of course, is that Esther is among those “taken to the king’s place” and placed in “the custody of Hegai, who was in charge of the(se) women” (c.f. Esther 2:8) for the next twelve months, until it was their “turn … to go in to King Ahasuerus” (c.f. Esther 2:12-14).

I presume Esther was “drafted” against her will – i.e. I assume she didn’t volunteer for this contest, or go to the local recruiting office to sign up – but Scripture doesn’t say on way or the other.⁷ What it does say (not once, but three times) is that she “found favor with (Hegai)” (c.f. Esther 2:9) – that she “found favor in the eyes of all who saw her” (c.f. Esther 2:15) – and later, that she also “found favor” with King Ahasuerus (c.f. Esther 2:17).

(2) I was surprised to learn how many commentators – not all, but certainly many – are not very kind to Esther at this point. I will quote one as representative of others.

“Esther quickly learned not simply how to survive, but how to thrive in her new situation … she learned to be a pleaser, first by charming Hegai, then later King Ahasuerus himself (c.f. Esther 2:9, 17). In a house filled with lots of other beautiful women, Esther had to work for her promotion – she had to ‘win the favor’ of those who had charge over her, it wasn’t just given to her by God like He did with Daniel – and she did it by fitting into the agenda the empire set for her. Unlike Daniel, Esther apparently had no ethical qualms about eating the empire’s food (c.f. Daniel 1:8; Esther 2:9), or being used as the emperor’s plaything. On the contrary, she seemed content – even eager – to adapt to the ways of the king’s court. In this regard, then, she was the ultimate anti-Vashti – and her tactics apparently worked, because everywhere she went she ‘won the favor’ of those who saw her – including, eventually, the king.”⁸

So, Esther is criticized by some for accepting (apparently without question or protest) the “cosmetics and food” (c.f. Esther 2:9) Hegai gave her⁹ – having sexual relations with a man who was not her husband, and later marrying a pagan¹⁰ – as opposed to standing her ground like Daniel and his three friends did, and leaving the outcome in God’s hands.

(3) Scripture obviously forbids God’s people to commit immorality in any form (c.f. Exodus 20:14) – AND it tells us to marry in the Lord (c.f. I Corinthians 7:39; II Corinthians 6:14). It also opposes polygamy (c.f. Titus 1:6) – even though men of God like Jacob and David had multiple wives.

So, I really don’t know how to answer some of the criticisms leveled against Esther – or if I should even try to defend her. It’s possible what we have here is an example of God bringing good out of the evil actions of His people, without making excuses for their sinful behavior – much like He did in the case of Joseph’s brothers (c.f. Genesis 50:20).

Scripture never specifically condemns what Esther did here in chapter two – BUT, that doesn’t necessarily mean we should encourage our Christian daughters to follow her example.

(4) Having said all of that, as far as I can tell, the purpose of the narrative at this point is NOT to give us a lesson on moral behavior, but to show us how God was preparing to save His people from an enemy they didn’t even know they had – and from a crisis that would not exist for another five years (c.f. Esther 2:16; 3:7). The purpose is to show how God caused Esther to “find favor” with Hegai (v. 9) – then all who saw her (v. 15) – and finally with King Ahasuerus (v. 17), thereby paving the way for her to become the next queen of Persian.

I know Scripture doesn’t actually say it was God who granted Esther favor with these people, like it does in the case of Daniel (c.f. Daniel 1:9) – but in a world controlled by His providence, where God “works all things after the counsel of His will” (c.f. Ephesians 1:11), who can doubt that’s what happened?! In a world where “what He intends takes place” (c.f. Isaiah 14:24), and where no plan of His is ever thwarted (c.f. Job 42:2), who can say with absolute certainty that Esther did not “find favor” within the walls of the king’s palace by divine design?!

(5) As a matter of fact, the Hebrew word translated “favor” (c.f. Esther 2:9) in verse nine is “hesed” – which “just happens” to be the same word used elsewhere in Scripture to describe the kind of love and favor and kindness¹¹ God shows His covenant people¹² – as in Deuteronomy chapter seven, for example, where Moses says: “Know … that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness (i.e. His “hesed”) to a thousandth generation with those who love Him and keep His commandments” (c.f. Deuteronomy 7:9). That same word (“hesed”) is also used in verse seventeen to describe the “favor” Esther found in the eyes of King Ahasuerus (c.f. Esther 2:17).

I think this is the author’s way of letting us know God was behind Esther becoming Queen of Persia (c.f. Daniel 2:21), just as surely as He was “with Joseph” – first in Potiphar’s house, and later in prison (c.f. Genesis 39:2, 21), positioning him to eventually become the second most powerful man in Egypt (c.f. Genesis 41:10). I think the author is telling us that God caused Esther to “find favor”, first with Hegai, and later with king Ahasuerus – just as surely as He “granted Daniel favor and compassion in the sight of the commander of the officials” in Babylon (c.f. Daniel 1:9). I think the author’s use of the word “hesed” is his way of telling us it was God who put Esther in a position of influence, so she could help her people when the time came. Indeed, I think anyone who is familiar with these three stories will immediately see the similarities – even though God is not directly mentioned in connection with what happened to Esther.

(6) Another point brought out at least twice in tonight’s Scripture lesson – and one that’s crucial to the rest of the story – is that throughout this whole queen contest, “Esther did not make known her people or her kindred, (because) Mordecai had instructed her (not to do so)” (c.f. Esther 2:10, 20). In fact, verse twenty says that even after becoming Queen, “Esther did what Mordecai told her as she had done when under his care” (c.f. Esther 2:20).

We aren’t told why Mordecai counseled Esther not to reveal her Jewish heritage – but we do know that secret, when revealed later, AFTER Esther had won the favor of King Ahasuerus, helped save her people from annihilation. Hence, it was also part of God’s providential plan for protecting and preserving His people.

(C) AND WE HAVE A WINNER!

(1) And so, after a year of waiting and preparing (c.f. Esther 2:12), it was Esther’s “turn” (c.f. Esther 2:15) to be “taken to” the king (c.f. Esther 2:16). Verse sixteen tells us this took place “in the seventh year” of King Ahasuerus’ reign (c.f. Esther 2:16) – which means it happened three or four years after Queen Vashti had been deposed (c.f. Esther 1:3). More importantly, however, verse fifteen tells us Esther listened to Hegai’s advice, and only took with her what he “advised” (c.f. Esther 2:13, 15) – which indicates Hegai was pulling for Esther to win, and doing everything he could to ensure that happened.

(2) In God’s providence she did win – for verse seventeen says: “the king loved Esther more than all the (other) women (he had met), and (that) she found favor and kindness with him more than all the (other) virgins, so that he set the royal crown on her head and made her queen instead of Vashti” (c.f. Esther 2:17). After which, the king threw another big party – “Esther’s banquet”, as it’s called in verse eighteen (c.f. Esther 2:18) – to celebrate the crowning of his new queen.

(3) As we bring this study to a close, I would point out that chapter two raises several more moralistic issues for those who are inclined to go in that interpretative direction¹³ – a direction I have been trying to avoid. Those issues would include (but not necessarily be limited to) – the practice of polygamy (vs. 12-14) – did Esther commit fornication (v. 16) – marrying an unbeliever (v. 17) – whether “finding favor” and favoritism are the same thing (vs. 9, 15, 17) – is it ever right to withhold information, or is doing so a form of lying (vs. 10, 20) – the importance of obeying those God places in positions of authority over us (vs. 10, 17, 20) – and (a recurring theme with some writers) whether the Jews who chose not to return to Jerusalem when they had the chance to do so sinned by staying in places like Susa¹⁴ (c.f. Esther 2:9-10, 12-17, 20).

In regard to these issues, I will simply repeat what I’ve said before – that the Book of Esther is a narrative, rather than a doctrinal book like Romans or Ephesians. Hence, we need to be careful about drawing doctrinal or even practical applications from this book that aren’t there.

(4) One of the main purposes of the Book of Esther is to show us how God works – often unseen and/or behind the scenes – to bring about His sovereign ends for His elect people. In fact, the point I would have you take home from chapter two is this – that so far as His covenant people are concerned, God is working (even as we speak) to make sure (as one writer put it) that tomorrow’s problems are solved today!¹⁵

Our God is never confronted by spur-of-the-moment issues – no crisis ever catches Him unawares¹⁵ – it may come upon us suddenly and unexpected, but not Him. He knows what’s coming, in part, because He has planned it – as He says through the prophet Isaiah: 9“… I am God, and there is no other; I am God, and there is no one like Me, 10declaring the end from the beginning, and from ancient times things which have not been done, saying, ‘MY PURPOSE will be established, and I will accomplish all My good pleasure’” (c.f. Isaiah 46:9-10).

The events described in Esther chapter two could just as well be found in today’s newspapers. It simply depicts life as usual in the Persian Empire¹⁵ – much of it sordid and sinful – but not all of it. Nevertheless, despite what men and women are doing – despite what kings and their attendants are up to – God is also at work preparing a solution for tomorrow’s problem.

If we were reading the Book of Esther for the first time, we wouldn’t even know about the problem yet – just like God’s people in Esther’s day weren’t aware of the threat that would soon put their lives in jeopardy. And yet, God was already preparing an answer for this problem before it even reared its ugly head.¹⁶

Two key people are being placed in strategic positions so they can serve God’s sovereign purposes¹⁶ – Mordecai and Esther. Mordecai, who because he “just happened” to be “sitting at the king’s gate” (c.f. Esther 2:19), was able to foil an assassination plot against Ahasuerus’ life (which we’ll look at next time) (c.f. Esther 2:21-23) – and Esther, who because she “just happened” to win the queen contest, now has the ear of the king, and is able to foil Haman’s wicked plot to exterminate the Jews (c.f. Esther 3-7).

(5) You and I should be encouraged by the Book of Esther¹⁷ – we should be encouraged by this illustration of how God “causes all things to work together for good” (c.f. Romans 8:28) for His elect covenant people – we should be encourage to know He’s working behind the scenes in our own lives (if we know Christ as Savior), preparing solutions for problems we will face tomorrow, just as surely as He did for Esther and the Jews living in the ancient Persian Empire.¹⁷

Who would have thought the unexpected banishment of Queen Vashti would play such a profound role in preserving God’s people in a foreign land?¹⁷ Who would have thought God would use a pagan beauty contest, with all its sordid parts, to prepare a way whereby His elect people would be saved from destruction? And who would have thought a Jewish exile could ever become Queen of Persia? Who would have thought any of these events would have had a significant impact on the lives of God’s people? And yet, they did!

The events here in Esther chapter two should be viewed as illustrations of truths found elsewhere in Scripture – truths that say things like this: “your (heavenly) Father knows what you need BEFORE you ask Him” (c.f. Matthew 6:8) – and again: “BEFORE they call, I will answer” (c.f. Isaiah 65:24) – and once more: “‘I know the plans … I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope’” (c.f. Jeremiah 29:11).

(6) So, on the basis of what we’ve seen this evening, there are at least two things God’s elect, redeemed people can be sure of – one is that we will encounter various problems, crisis and trials over the course of our lives (c.f. Matthew 6:34; John 16:33; James 1:2) – and the other is that by the time the trial or crisis comes, God will already have the solution in place.