Esther 2:16

It is a remarkable confirmation that these dealings of Ahasuerus belong to the time of Xerxes. History tells us that in the third year of Xerxes' reign he held a grand council of all the great men of his empire. His political aim was to conquer Greece, and he returned again in the seventh year of his reign — the very same dates mentioned in this book of Esther. This shows the wonderful way in which God's providence preserves even the dates, and the way the facts fit together.

Verse 16 shows this probably did not happen right after the feast. He took Esther in the place of Vashti in the seventh year of his reign, but the feast in the opening chapter happened in the third year. About four years passed. During these years, secular history tells us, Ahasuerus (Xerxes I) led a campaign against Greece that brought many misfortunes. He must have returned exhausted and unhappy. Then his conscience spoke.

Did she then have advantages that set her apart from all her companions? Certainly her origin would have excluded her from the start; and Mordecai, aware of the humiliation of his people, knew it very well. So Esther is a hidden wife, but her grace and her beauty draw the sympathy and love of everyone. She pleased Hegai, the keeper of the women, and finds favour with him, and with all who see her. She pleases the king more than all the women. So the king raises her to the dignity of queen of the nations, in place of Vashti — and her origin is still secret.

In all these things we see a God of providence. He directs the thoughts and hearts of men, and the thoughts and heart of the king, according to His own purpose, to carry out His plans of grace toward His people... But these ways of divine Providence toward Israel were secretly preparing the future reign of His people over the nations. At the same time, see how humiliated Israel was in her actual condition! The Jewish wife goes by force to the king of the Gentiles, like a slave someone disposes of, and no one asks her. Her will counts for nothing in this alliance; she is forced into it.

Whatever we may think of Mordecai or of Esther in the matter, Scripture is here silent. It neither accuses nor excuses. We do not have long to wait before the vital question is raised: the Jews must perish, or God must deliver them beyond all outward hope — yet without sign, wonder, or miracle.

It has often been remarked that the name of God is not found in the Book of Esther. This is characteristic. God does not show Himself. The government of the world had fallen to that throne, with all its power and its mistakes. But behind it God holds the reins by His providence. He watches over the fulfilment of His purposes and over everything needed to bring them about. And He cares for His people, whatever their condition or the power of their enemies.

The great matter is this — the Jewish woman was preferred to all others. She alone will be the bride on earth of the great King. "The great king" was a special title of the Persian ruler, and Scripture uses "the great King" of the Lord.

In the unfolding of God's dealings, Esther pictures the Jewish remnant. The King of Israel, our Lord, will call this remnant when He has disowned and set aside Gentile Christendom for its unfaithfulness, as Vashti was set aside... This remnant will then come into definite relationship with the Lord. It will pass through the period of the great tribulation, foreshadowed in Haman's wicked plot. Then it will receive the kingdom, be delivered and have part in the kingdom, as Esther, Mordecai and the Jews at Shushan did.