When Queen Vashti Refused to Come,
The King Became Furious and Burned with Anger
1: 10-22

When queen Vashti refused to come, the king became furious and burned with anger DIG: Why does king Ahasuerus send for her? When she refuses, how does he react? Who advises the king what to do and why? Who were the magi? What was their advice? Why did it backfire? What would cause the government to establish a law that could not be repealed? Why did God hide His face from His people within the text?

REFLECT: How different is to be the attitude of the godly man toward his wife compared to that of the Persian court (see my commentary on Genesis, to see link click Lv – I Do Not Permit a Woman to Teach or Have Authority Over a Man, She Must Be Silent). Has there been a time in your life when it felt like God had hidden His face from you because of your sin and disobedience, only to discover later that He was actually there all the time? What did you learn from that experience? How can you help others?

The author of the book of Esther knew when he began to write that he was telling a story about how, against all odds, the fate of God’s people was reversed and became the reason for the celebration called Purim. One seemingly insignificant event led to another, leading to the fulfillment of the Covenant between the LORD and His people. It is, therefore, worth noting what event started that chain reaction.

He did not begin with Mordecai or Esther. He did not repeat the history of the Jews. He begins with a Persian king named Ahasuerus, who did not know or worship ADONAI. But he decided to host a banquet, apparently for purely political need to solidify support for his impending military campaign against Greece. Therefore, a completely pagan king decides for purely worldly reasons to give a banquet designed for his own ego trip. On the last day of the banquet he decides to give the men of his empire a good look at his beautiful Queen Vashti. But she refused to come, and with that one decision she sets in motion a chain of events that leads to the deliverance of God’s people in Persia.¹⁴

On the seventh day, when King Ahasuerus was in high spirits from wine, he commanded the seven eunuchs who served him – Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar and Charkas (1:10) – to bring before him Queen Vashti (1:10a). The eunuchs are listed here for a reason. Their names serve to verify the event, and because they were eunuchs, they could be trusted to go to the queen and bring her safely to the king. Seven seems to be the number needed to carry her seated in the royal litter. This would create a dramatic and majestic entrance for her before the men being asked to go to war for the empire. Perhaps the sight of the queen in her royal splendor was intended to inspire patriotism and loyalty, as public appearances of the British queen today.

Today, most of us think of excessive drinking as being totally unacceptable. But the Greek historian Herodotus informs us that the Persians drank as they deliberated important political decisions (3:15). As bizarre as it seems to us now, they believed that getting drunk put them in closer contact with the spiritual world. If Herodotus was right on this point, excessive drinking would have been an essential element of Ahasuerus’ war council.

To bring before him Queen Vashti, wearing her royal crown, in order to display her beauty to the people and nobles, for she was lovely to look at (1:10b-11). At the height of the bash, the king sent for Queen Vashti to come and display her beauty before the assembly of tipsy men. But when the attendants delivered the king’s command, Queen Vashti refused to come. Because Ahasuerus displayed his power and authority in order to solidify his nobles and military leaders behind his plan to conquer Greece, the refusal of his own queen to obey his command must have been extremely embarrassing. No wonder the king became furious and burned with anger (1:12). The king needed his men to obey his commands as they went off to war, but in his own palace he could not even get his own wife to obey (art by Sarah Beth Baca: see more information on Links and Resources)!

Note that this passage is the first of many in which the author doesn’t make any moral or ethical evaluation. He does not fault Ahasuerus for drinking, nor does he commend or condemn Vashti for refusing to appear at the king’s command. This is an important element in the story and is especially fitting to its meaning and application, for the providence of ADONAI works through human behavior, even if it doesn’t always come with the best intentions.

Dear Wise Heavenly Father, Praise your wisdom that knows all that will happen, and You turn the events to Your own honor and glory! I am so thankful that as my Father, You are always working things out to glorify Your holy name. It is so awesome to know that You guide events to the glorious praise of His grace (Ephesians 1:6a, 12c and 14c). Praise how You work out our salvation in a wise and loving way with hesed kindness and grace (Ephesians 2:8) that we might be for Your glorious grace.   He keeps working out all things according to the purpose of His will ^– so that we, who were first to put our hope in Messiah, might be for His glorious praise. (Ephesians 1:11b-12).

You know the future, even before it happens (Daniel 2 and 9).  You know what people will say, before they even say it. Even before a word is on my tongue, behold, ADONAI, You know all about it. (Psalms 139:4). It is such a comfort to know that You always watching over to protect Your child. No hurt can sneak up on me. Though hurts and trials do come, You are by my side to help, guide and to encourage. If God is for us, who can be against us? (Romans 8:31b). Life’s problems will soon be over. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). A wonderful lifetime of peace and joy in heaven with You will go on for all eternity. I am so thankful that You my Daddy who knows and controls the future! I love you and delight in pleasing you! In Yeshua’s holy name and power of His resurrection. Amen

It is important to understand that this opening scene is not about drinking, sexism or husband-wife relationships. Instead, this conflict between Vashti and Ahasuerus provides a context in which later events of the story can be understood. The point of her fall from grace is that the Persian court was not a safe place because the king held such great power and wielded it so unpredictably. Actually, none of the principle characters are presented as ethical role models to imitate. Rather, the snapshot here provides a backdrop for the major conflict of the story when all the power of the Persian empire is turned against the Jews.¹⁵

  Although he was powerful, it was customary for the king to consult experts in matters of law and justice, he spoke with the magi (see my commentary on The Life of Christ Av – The Visit of the Magi). They were a traditional institution, such consulted by Pharaoh (Genesis 41:8), and Dani’el was among their number at Babylon in the time of Nebuchadnezzar. They supposedly understood the times, which they believed to be strictly favorable occasions for action according to the stars. But here the expression seems to mean that they knew what to do (1:13).

And were closest to the king – Karshena, Shethar, Admatha, Tarshish, Meres, Marsena and lastly, Memukan, the seven nobles of Persia and Media who had special access to the king and were highest, or the best, in the kingdom. These names are Persian, but of course the rabbis attempted to give Hebrew meanings to them. “According to law, what must be done to Queen Vashti?” he asked. “She has not obeyed the command of King Ahasuerus that the eunuchs have taken to her” (1:14-15). These royal advisors were also experts in politics and Persian law. They saw the king’s face, meaning they talked to him face to face, a rare privilege. This counsel of seven is confirmed by Ezra 7:14, Herodotus and Josephus.

Then Memukan replied in the presence of the king and the nobles: Queen Vashti has done wrong, not only against the king but also against all the nobles and the peoples of all the provinces of King Ahasuerus (1:16). Apparently Memukan’s answer was meant to justify the king’s behavior and thereby maintain his favor. For the queen’s conduct will become known to all the women, and so they will despise their husbands and say: King Ahasuerus commanded Queen Vashti to be brought before him, but she would not come (1:17). Their reasoning will be, “The queen did not obey, therefore, we need not obey.”

This very day the Persian and Median women of the nobility who have heard about the queen’s conduct will respond to all the king’s nobles in the same way. There will be no end of disrespect and discord (1:18). The thought of female jokes and gossip was evidently enough motivation for a new royal decree, though how it would be enforced is not considered in the slightest. Were they really so pompous that they thought they could legislate respect and obedience from their wives? The whole notion was so absurd that it could only cost the king their respect.

Therefore, if it pleases the king, let him issue a royal decree and let it be written in the laws of Persia and Media, which cannot be repealed (1:19a). The irrevocability of the king’s decree is also mentioned in a similar situation in Dani’el 6:8, 12, 15. There, Darius, the father of Ahasuerus, is manipulated by his magi to issue an irrevocable decree forbidding prayer – a ploy intended to trap the godly Dani’el. There is no extra biblical evidence that Persian laws could not be repealed, so the statement here merely satirizes the way the authority of the Persian monarchy was perceived, not the way it actually operated.

So what began as an issue between two people suddenly took on a life of its own. The magi represented by Memukan were clever but hardly wise. By escalating the incident Memukan not only expressed his own anxiety and fears in terms of the good of the empire, but he also manipulated King Ahasuerus to his own advantage. Later, Haman would use the same ploy against the Jews in 3:8.¹⁶

Vashti was never again to enter the presence of King Ahasuerus. Memukan would have good cause to fear the vengeance of Vashti if she should regain the throne. We are not told what happened to Vashti. The rabbis teach that she was executed, and judging from the number of deposed queens in the East they are probably right. This is the first time in the book that Queen Vashti is referred to simply as Vashti. Also let the king give her royal position to someone else who is better than she (1:19b). Whenever a feast was held, there was a role reversal. The demise of Queen Vashti opened the door for the arrival of Queen Esther. Providence!

Then when the king’s edict is proclaimed throughout all his vast realm, all the women will respect their husbands, from the least to the greatest (1:20). The story of Esther takes place in Persia. Those Jews living there had chosen to be disobedient and not return to the Promised Land (Ezra 1:2). Many had been absorbed into the Persian culture, and to make their lives easier they began to worship other gods. But ironically, that’s why they were sent into exile in the first place (Ezeki’el 8). In doing so, ADONAI said that He would hide His face from them. God said to Moses: You are going to rest with your fathers, and these people will soon prostitute themselves to the foreign gods of the land they are entering. They will forsake Me and break My Covenant I made with them. On that day I will become angry with them and I will hide My face from them. Many disasters and difficulties will come upon them, and on that day they will ask, “Have not these disasters come upon us because our God is not with us?” And I will certainly hide My face on that day because of all their wickedness in turning to other gods (Deuteronomy 31:16-18).

Because Isra’el had been disciplined for chasing after other gods by first, being taken from the Land, and secondly, for not returning to it, God was hiding His face from them in the text (1:20; also see 5:4, 5:13 and 7:7). Within the phrase all the women will respect, is the name of YHWH (see my commentary on Exodus At – I Am Has Sent Me to You). It is formed by the initial letters of four consecutive Hebrew words when read backwards: Hy’ Wkl Hnsym Ytnw.¹⁷ He may have hidden His face from them, but He had not abandoned them. That’s the point of the book of Esther. Hiding His name in the text was like a code to the Jews. It was as if He was saying, “Don’t worry, I AM here, I have not abandoned you.” Later the writer to the Hebrews will remind them again: Never will I leave you; never will I forsake you (Hebrews 13:5b).

One rabbi taught that the reason God’s name could not be found plainly in the text was the author knew that the Persians would copy it and he did not want God’s name to be used for idolatrous purposes.

The king and his nobles were pleased with this advice, so the king did as Memukan proposed. He sent dispatches to all parts of the kingdom, to each province in its own script and to each people in their own language, proclaiming that every man should be ruler over his own household (1:22-22). The edict could hardly fail to strike the recipients as utterly ridiculous. Ironically, by accepting Memukan’s advice, the king ended up publicizing his embarrassment throughout the entire empire. His decree that every man should be ruler over his own household was something that he had just failed to do.

The episode in Esther 1:10-22 forms the background in which the threat of a Jewish holocaust at the hands of Persia can be grasped. The power of the most powerful nation in the world was conducted at the whim of the magi who manipulated the king with great skill. A society that was supposed to be based on law and justice, was, in reality, based on the egotistical needs of glory for the king and the insecurity of his advisors. Here, so-called Persian “law” was made up on the spot by drunken men. The king’s court was a dangerous place indeed. The Vashti story set the somber tone for her successor. Ahasuerus’ next queen would think twice before daring to go against the king.

When we think of the history of God’s people, we think of the great miracles that display the power of ADONAI. But these mighty acts of the LORD are linked together through long years of human history by a chain of seemingly insignificant, ordinary events. We are living in such a time. Like King Ahasuerus of long ago, modern kings, presidents and rulers make decisions for purely political reasons. And like Vashti, we make decisions that have long-reaching consequences without even knowing it, that are far beyond what we could predict. These decisions by those in authority over us may be completely secular with no thought of Christ whatsoever. But as believers we need to understand that through those secular decisions, God is moving human history forward to accomplish everything that must happen before the return of His Son, Yeshua Messiah, the true KING of kings.

The King Gave a Grand Banquet in Susa,
and Displayed the Vast Wealth of His Kingdom
1: 1-9

The king gave a grand banquet in Susa, and displayed the vast wealth of his kingdom  DIG: What might have been the occasion for this opulent banquet thrown by King Ahasuerus? What would warrant a six-month “open-house?” Who comes? What do you make of all the architectural, fashion and wine detail given here? What does that tell you about the king’s wealth? Popularity? Ego? Why do you think his wife, the Queen Vashti, throws a separate party?

REFLECT: How are you like or different from the king of Persia? Can you be swayed by the opulence in this life? Why or why not? What reversal of fortunes have you had in your life? How have you handled them? Empire-building took center stage in the king of Persia’s life, what’s in the center of yours? Why?

This section sets the tone for the book. The vast wealth, splendor and glory of Ahasuerus’ majesty draw attention to his lavish banquets at Susa, where he is gathering support and loyalty for his military campaign against Greece. Yet, the irony of this picture is lost on us today. The original readers would have known that four years after this banquet, Ahasuerus would return virtually broke from his ill-advised attack. Given that the author of Esther was writing years after Ahasuerus’ defeat, he could have chosen to introduce him as the Persian king who lost the epic battle at Hellespont to the Greeks. Instead, he chose to introduce Ahasuerus in the grandeur and confidence of his glory days. The unstated reversal of the king’s destiny, which would have been known to the author and original readers, sets the stage and foreshadows other reversals of fortune throughout the book of Esther.⁹

This is what happened (1:1a). In Hebrew, the book begins with the linguistic formula, Now it came to pass. This introductory formula is found in other historical books such as Joshua, Judges and Samuel, whose story continues what had gone on beforehand. It can also be used at the beginning of a narrative (Ruth 1:1). The author introduces the book in such a way to suggest to his readers that the ensuing story are events that actually happened.

These events happened during the time of Ahasuerus, or Xerxes in the Greek (1:1b), the Persian king who reigned from 486 to 465 BC (to see link click Ad – The Historical Accuracy of Esther to see the timeline). He is mentioned in Ezra 4:6 as the reigning king when those opposed to the rebuilding of the Temple brought accusations against it. His name was pronounced Ahashwerosh in an attempt to represent the Persian Khshayasha. It has no meaning in Hebrew, but when pronounced aloud it sounds something like “King Headache” in English. They probably called him “King Headache” because no one could mention his name without getting a headache!

The Persian king ruled over 127 provinces stretching from the northwest portion of the peninsula of India to the upper Nile region in Egypt (1:1c). From his father Darius I he inherited the great Persian Empire that extended from India to Ethiopia. It was the largest empire known up to that time. The standard administrative region within the Persian empire was called a satrapy and was governed by an official called a satrap. He was responsible for the administration of the region, including the collection of taxes and the raising of an army on the king’s behalf. The division of the Persian Empire into 127 provinces seems to contradict the twenty provinces that Herodotus mentioned. There is no extant historical evidence that at any time were there as many as 127 satrapies, not even 120 mentioned in Daniel 6:1.

But here in 1:1, the Hebrew word used does not mean satrapy, but province and probably refers to a smaller region surrounding a city. In Daniel 2:49 the same Hebrew word refers to the province of Babylon; in Ezra 2:1 and Nehemiah 7:6 it refers to the province of Judea surrounding the city of Jerusalem. Both Jerusalem and Judea were a small part of the larger satrapy of the Trans-Euphrates region. We don’t know their exact relationship, but a province was a subdivision of a satrap (Ezra 2:1). In addition, the number of provinces almost certainly changed as cities were gained or lost during wartime. And because the satrapies were administrative units, their number also likely changed to meet administrative needs. It is not surprising, therefore, that the number of satrapies and provinces would be constantly changing during the Persian period. Since both Daniel 6:1 and Esther 1:1 use about the same number, 120 to 127, they are probably referring to the provinces. By choosing the larger number, provinces over satrapies, the domain of the king is made as impressive as possible. The author may have been implying that there was nowhere the Jews could hide from the decree of death that would soon be pronounced against them.¹⁰

At that time King Ahasuerus, the most powerful man in the world, reigned from his royal throne in the fortress of Susa (1:2). The main city had a circumference of six to seven miles, and the fortress occupied an elevated site enclosed by a massive wall two and a half miles in length, and crowned by the royal palace. At the beginning of his reign, the king had put down rebellions in Egypt and Babylon. Susa had been the capital of ancient Elam. His father, Darius I rebuilt and lived there before Persepolis became his capital. Ahasuerus also had his main residence at Persepolis. But he lived in Susa in the winter because the summer temperatures were intolerable. The citadel was a fortified area raised above the rest of the city. It was a rectangular platform seventy-two feet above the general level of the city, surrounded by a huge wall two-and-a-half miles long.

And in the third year of his reign, he gave a banquet for all his nobles and officials. The timing of this banquet corresponds well to the great war council of 483 BC, held to plan the next invasion of Greece. The military leaders of Persia and Media, the princes, or members of the royal family and the nobles of the provinces were present (1:3). The enormous size of the Persian Empire, from modern Pakistan in the east, to modern Turkey in the west, included many nationalities with different languages, ethnic origins and religions. It took some time after his father’s death for Ahasuerus to secure the throne against his rivals and quell the uprisings in Egypt and Babylon. Then he devoted himself to finishing the citadel of Susa that his father Darius I had begun. With those tasks completed, the king was ready to apply himself to empire-building. As a result, here we see him rallying support for his military campaign against Greece.

For a full 180 days he displayed the vast wealth of his kingdom and the splendor and glory of his majesty (1:4). No doubt that this time involved planning sessions in which all the provincial leaders were being prepared for the war effort, as well as being impressed with Ahasuerus’ wealth and splendor. His approaching military campaign was going to be a costly affair and the king wanted everyone to know he could make good on his promises and reward those who would rally behind it. Feasting for 180 days seems so absurd to some that they challenge the historical accuracy of the book of Esther. But Ahasuerus was bringing nobles, officials and military leaders from all over his vast kingdom, preparing them for the war effort against Greece. Having them all come to Susa at one time was probably not wise, either logistically or militarily. More than likely they were brought in from each of the 127 provinces in shifts. So the gathering of Persian leaders and the display of the wealth of the king lasted for 180 days.

When these days were over, the king gave a banquet for the local residents, lasting seven days for all the people from the least to the greatest who were in the citadel of Susa (1:5a and c). This was the culmination of the festivities. Both banquets were eye-popping spectacles of the glories of his kingdom. This event would have further consolidated support for the king and his campaign among all his subjects. No one witnessing such staggering exhibits of wealth and luxury could have been in doubt of the might and authority of King Ahasuerus. The world belonged to him, and him alone.

The banquet was held in the enclosed court of the king’s palace (1:5b). The court of the king was laid out with beautiful gardens containing various fruits and flowers. Different trees, like the palm, cypress, olive and pomegranate, were also probably planted there. Sometimes the court was paved with beautiful marble, with a fountain in the center.

Next, the dazzling luxury of the Persian palace is emphasized. The garden had hangings of white and blue cotton or linen hanging between the marble pillars of the court, fastened with cords of white linen and purple material to silver rings on marble pillars. Blue and white were the royal colors (8:15). There were couches of gold and silver for the accommodation of the guests while they feasted, on a mosaic pavement of porphyry, marble, mother-of-pearl and other costly stones. Wine was served in goblets of gold, each one different from the other, and the royal wine was abundant, in keeping with the king’s liberality (1:6-7). Only the descriptions of the Tabernacle (Exodus 25-28) and the Temple (First Kings 7 and Second Chronicles 3-4) surpass the vivid detail given here. The visual image is important in the mind of the reader. Writers of the Old Covenant books were economical with their words. By spending time on the nature of the garden and the hall, the author clearly displayed a sense that in the midst of such opulence and false pretense, true wealth could be discovered in being faithful to the will of ADONAI.¹¹

By the king’s command each guest was allowed to drink in his own way, for the king instructed all the wine stewards to serve each man what he wished (1:8). By Persian law, each guest had to drink every time the king drank, but this time they were allowed to drink as the pleased. Ahasuerus magnanimously waived this edict for those unable to keep up with him. Which indicates that he was some kind of drinker. The author makes a point of the many times the king drinks in this story (1:10, 3:15, 5:6, 7:2); indeed, the Hebrew word for banquet is related to the word for to drink.¹²

Queen Vashti also gave a banquet for the women in the royal palace of King Ahasuerus (1:9). The women did not have their feasts in the same room with the men. This separation was an ancient custom. The name Vashi does not agree with Greek historian Herodotus, who refers to the wife of Ahasuerus as Amestris. The names of Ahasuerus, Vashi, Esther, Mordecai and Haman do not come across in the English translation. Instead of being the actual name of the historical person, these names were probably chosen or created by the human author to characterize the people who nonetheless did actually exist in history with other names. Vashti’s name is said to sound similar to the Old Persian expression meaning beautiful woman. As such, it would have simply been a literary device used to characterize the woman otherwise known to history as Amestris.

Perhaps Herodotus mentions only Amestris, whether or not she was really Vashti, because he was only interested in the queen mother who bore the successors to the throne. All other wives and concubines, of which Persian kings typically had many, were presumably irrelevant to his purpose of tracing the succession of the Persian dynasty. This motivation seems likely because Herodotus mentions only two of the several wives of Ahasuerus’ father Darius I. Both of those named women bore sons who contended for the throne of their father, which Ahasuerus eventually won. If Herodotus included only the queen mothers, then the problem is solved. Only Amestris would be expected to be named by him since she gave birth to Xerxes’ (Herodotus would have used his Greek name) successor, Artaxerxes. There is nothing in Herodotus’ account that is inconsistent with Vashti being the wife of Ahasuerus, or with her fall from his grace as recorded in Esther.¹³

Although the magnificence of Ahasuerus’ empire now lies in ruins beneath centuries of dust, the world continues to witness the showy displays of military bravado. After the Persians, the Greek Ptolemies and Seleucids dominated the eastern Mediterranean, bringing strife and turmoil to the Jewish people. Then the Romans, the greatest military machine of their time, tried to destroy the infant Church. The book of Revelation, which contains a description of the holy City of God, or the New Jerusalem (see my commentary on Revelation Fr – Then I Saw a New Heaven and a New Earth), was written to assure the early believers that even the oppression of Rome herself could not frustrate the LORD’s sovereign plan to bring all of history to culmination in Jesus Christ.

Dear Great and Powerful Heavenly Father, How Mighty You are! What a comfort it is to know that You are in control of all governments and you are the victorious winner of the final war (Revelation 19:20-21 and 21:9-10). Though the world seems to be spinning out of control with pandemics, governmental lock downs, personal trials and problems, it is calming to know for sure that you are in control. It is You who grant power to the kingdoms that You choose to reign. No matter how strong the ruler is, You are stronger and it is in Your power and wisdom that decide who rules. A monarch and his kingdom may reign only for as long as you allow. The beast was given a mouth uttering great boasts and blasphemies. It was given authority to act for forty-two months (Revelation 13:5).  But the court will sit and he will be stripped of his power to be destroyed and abolished for all time. (Daniel 7:26).

Praise your Almighty power, for it is for sure that Yeshua will be the final and permanent ruler of the world! He will reign for all eternity in an everlasting Kingdom that will never pass away. Dominion, glory and sovereignty were given to Him [Yeshua] that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion that will never pass away (Dani’el 7:14).

Love You and praise You dear Daddy. You are strong, mighty and powerful and no ruler is as powerful as You. You choose who reigns and who lives. You decide the number of years for each person on earth. Some of Your children will die young by the hand of the antichrist and some You will give strength to live as your witnesses here on earth for a while during trials before dying and then entering your great and glorious heavenly kingdom for all eternity. Then the kingdom, power, and greatness of the kingdoms under all heaven will be given to the people of the kedoshim of the Most High. Their kingdom is an everlasting kingdom, and all dominions will serve and obey him’ (Daniel 7:27). I am so thankful to have such a loving and powerful Father! You are Awesome! I desire to live my life on earth to please You with my whole heart. I thank so You for being my father. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12) ! In Yeshua’s name and power of His resurrection. Amen

No matter how great an empire thinks they are during their day, the King of the universe sits high above on His throne laughing and scoffing at their impotence (Psalm 2). Through operating behind the scenes, as He does here in the book of Esther, ADONAI alone is King of kings. Anyone who chooses to be a friend of the world becomes an enemy of God (James 4:4). Therefore, the book of Esther stands as a warning that whatever worldly power or position one attains, in the final analysis, there will be a reversal of fortune that will end up in physical and spiritual death.

For believers in Yeshua, the providence of God is our great comfort. Throughout every generation, in every corner of the world, He rules supreme and will put into effect when the time is ripe – His plan to place everything in heaven and on earth under the Messiah’s headship (Ephesians 1:10 CJB). To be in Christ is to be on the winning side of history, and to be victors even in the face of the troubles in this life.

Queen Vashti Deposed by King Ahasuerus
1: 1-22

The book begins with a banquet given by King Ahasuerus. The events of the banquet led to the king’s disapproval of Queen Vashti. This event is vital in understanding the book as a whole. The anger that the king displays toward Vashti, and her subsequent departure, sets the stage for Esther to take decisive action and deliver her people. Vashti turns out to be one of the Gentile women heroes in the Bible, along with Rahab and Ruth. We read: But Queen Vashti refused to come at the order of the king, which he had sent through his officers. This enraged the king – he became furious and burned with anger (1:12). But how does this make her a Gentile hero? Introductions in biblical books often foreshadow things to come, and this was certainly true of Queen Vashti. In this case, the author of the book of Esther shows that Vashti foreshadows both Jewish heroes in the book, Esther and Mordecai.

First, Queen Vashti foreshadows the coming of Queen Esther. Queen Vashti made a banquet (1:9), and Queen Esther made a banquet (Chapters 5 and 6). These are the only two women in the TaNaKh that actually make banquets. Queen Vashti is described as beautiful (1:11), and Esther is described as shapely and good looking (2:7b). These are the only two women in the TaNaKh that are described like this. Queen Vashti defied the king’s command in not coming before him (to see link click Al – When Queen Vashti Refused to Come, The King Became Furious), and Queen Esther defied the king’s command in coming before him when she wasn’t supposed to (see Ba – I Will Go to the King: If I Perish, I Perish). Queen Vashti not only risked the loss of her throne, but she also the risked the loss of her life, as did Queen Esther.

Second, Queen Vashti also foreshadows the coming of Mordecai. Queen Vashti defied the king’s command in not coming before him and the king became furious (1:12), and Mordecai defied the king’s command, which provoked the rage of Haman (see At – Haman was Honored, But Mordecai would not Kneel Down Him). Queen Vashti refusal to obey the king’s command resulted in a decree, not just against Vashti, but against all the women in the Persian Kingdom (1:19-20). Mordecai’s refusal to obey the king’s command resulted in a decree, not just against Mordecai, but against all the Jews in the Persian Kingdom (see Au – Haman’s Plan to Annihilate All the Jews). And in both cases, the decrees themselves were related to the contempt of those who refused to be defeated by those who opposed them.

Esther Placed in a Position of Prominence

The first major section of the book describes the need for God’s deliverance of His people, and the background of that deliverance. Undoubtedly many of the original readers, like readers today, would be helped by knowing the background of the story. The human author described in some detail the setting of the Persian banquet and the reasons Esther came into such a prominent position. Besides carefully conveying historical facts, the author was also a very good narrator.⁸

The Theology of the book of Esther

The theological application of the book is found in its historical setting. For the Jews who returned to Jerusalem, the post-exilic books of Chronicles, Nehemiah, Ezra, Haggai and Zechariah specifically answered the larger theological question of that day, which was, “Are we still the apple of His eye (Deuteronomy 32:10b) and in a covenant relationship with Him?” The conflict between Haman, the Agagite and Mordecai, the Jew drive the reversal of fortunes at the end of the book. The seemingly insignificant detail that identifies Haman as an Agagite is the key that links the Jews of the Diaspora to the ancient covenant ADONAI made with their ancestors at Sinai, reassuring them of its continuing truth in their lives.

Agag was the king of the Amalekites at the time Saul was Isra’el’s first king (First Samuel 15). The Amalekites had the questionable distinction of being the first people to attack God’s people just after the Exodus (see my commentary on Exodus Cv – The Amalekites Came and Attacked the Israelites at Rephidim). Consequently, the LORD promised Moses that He would be at war with them from generation to generation until the memory of Amalek was blotted out from under heaven (Exodus 17:14-15).

The story of Esther is another episode of that ancient battle between Isra’el and the Amalekites, and it sure looked like the Jews would be annihilated. They had no king, no city, no army, no prophet, no land, no Temple, no priesthood and no sacrifices. They were but a small, defenseless minority living at the mercy of a ruthless and powerful pagan monarchy. Moreover, they found themselves in that dire circumstance because their sin had been just as bad as that of the pagan nations (Ezekiel 8). They could only expect the worst, and humanly, they only deserved the worst. But when Haman was impaled, and Mordecai was elevated to a rank that was second only to King Ahasuerus (10:3), it revealed that despite their sin and despite the fact that they were not in the Land, ADONAI’s promise to Isra’el was still valid. He had said to Abraham: I will bless those who bless you, and whoever curses you I will curse; and all the peoples of the earth will be blessed through you (Genesis 12:3). The book of Esther shows us that the Jews living in Persia were still under the watchful care of a loving God (Psalm 91).

The book of Esther is perhaps the most striking biblical example of the providence of God. The word providence comes from the Latin providere, which literally means to foresee. But more than merely knowing about the future, the word carries the connotation of making preparation for the future. Therefore, God operates behind the scenes to govern all circumstances through the normal and the ordinary course of human history, even without the intervention of the miraculous.

The book of Esther is the most true-to-life biblical example of the providence of ADONAI precisely because He seems absent. Even in the most pagan corner of the world, the LORD is controlling all things to the benefit of His people and the glory of His name. Even His own people, like Esther and Mordecai, made decisions that came from cloudy motives at best, or perhaps even outright disobedience, God still worked providentially through those very actions to fulfill His covenant.⁷ Surely Romans 8:28 is a New Covenant summary of the theological message of the book: And we know that in all things God works for the good of those who love Him, who have been called according to His purpose.

Literary Themes in Esther

There are five themes that run through the book of Esther. First, is the theme of power. When the book opens, we see the extreme wealth of King Ahasuerus. The inspired human author emphasizes the king’s extensive empire, his capital city of Susa, his wealth and his power. He was a man to be reckoned with. Though his style, as opposed to the ideal leadership of the king of Israel could hardly have been more different (Deuteronomy 17:14-20), Ahasuerus was powerful, whereas Israel had no more kings. But in reality, who actually had more power? The author had other ideas about leadership, and a different yardstick by which to who was really in control.

Secondly, there is the theme of feasting and role reversal. From appearance alone, the author seems impressed with the newly built palace, the unlimited amount of provisions, and the months of revelry. But a reversal of roles came about with the downfall of the queen and the rise of her successor. Esther, also, holds two feasts, the second of which Haman falls from power and meets his end. Mordecai institutes two days of feasting to be observed by all Jews. The despised and powerless exiles living in Persia, shared in the exaltation of Esther and Mordecai, through whom they were saved from certain death (4:3), but then the Persians were in awe of them (8:17 and 9:2). These three parallel examples of feasting, spread as they are from the beginning to the middle to the end of the story, illustrate how roles were reversed when feasts took place.

A third theme, scarcely less obvious, is that of conflicting loyalties. As residents of the Persian empire the Jews were committed to their king, but they also owed their allegiance to their God. Conflict began when the king expected all to prostrate themselves before Haman (3:2). But Mordecai would not kneel down or pay him honor (3:2). The only explanation for his refusal was that he was a Jew (3:4b). To Haman it was a personal insult, but to Mordecai it was a matter of obedience (see my commentary on Exodus Dk – You Shall Have No Other Gods Before Me). The insubordination of Mordecai brought about the mortal threat that required Esther to disobey the king (4:11). Her natural desire to obey was confronted by the need to save her people from death. The obedience to king and husband had to give way to the overriding importance of saving the people of ADONAI. Once convinced that she must identify herself with the needs of the Jews, she acted with courage and became a leader who took the initiative and changed the dynamic.

Then fasting is seen as a fourth theme. Between the two banquets of the king (1:4 and 1:5-8), and the two banquets of Esther 5:5-6 and 7:1, the theme of fasting is mentioned twice (4:1-3 and 4:16). Fasting, as well as feasting, took place in the company of others, and demonstrated the solidarity of all Jews in facing the threat of annihilation. By tearing their clothes, wearing sackcloth and ashes, wailing loudly and bitterly, Mordecai and all the Jews made sure that their protests were seen and heard by the Persians, who were thrown into confusion (3:15b CJB), but latter held a joyous celebration (8:15b). When Esther had to risk her life by invading the king’s throne room on behalf of her people, she needed their support. The three-day fast in which all the Jews participated demonstrated that they stood or fell together.

Finally, the providence of God is seen as a theme running throughout the book. What appear to the participants to be coincidences are shown in the long run to be evidences of God’s hand at work.

1:19 The demise of Queen Vashti opened the door for the arrival of Queen Esther.

2:5-7a Mordecai just happened to be taken captive to Susa, where he would raise the future queen of Persia.

2:7b The one Jewess who would need to be attractive to the king just happened to be a knockout.

2:9 The keeper of the king’s harem, Hegai, favored her.

2:17 Now the king was attracted to Esther more than to any of the other women.

2:22 Mordecai found out about the plot and told Queen Esther.

3:7 Even Haman’s cast of the lots was controlled by the hand of God so that the Jews would have eight months to prepare for their defense.

4:14 Esther came to her royal position for such a time as this.

5:2 When Esther appeared uninvited before the king, he was pleased with her and held out to her the gold scepter.

5:14 The pole that Haman built for Mordecai ended up being his own means of execution.

6:1 The king couldn’t sleep and ordered the book of the chronicles read to him.

6:4 Haman came to visit the king just minutes after the king remembered what Mordecai had done.

6:13 The continuing survival of the Jewish people to this present day continues to point to the providence of ADONAI.

8:2 Haman’s estate was confiscated and given to Esther, who appointed Mordecai to over see it.

8:11 A pagan king granted the Jews the right to defend themselves.

9:32 Purim was then given royal authority by the hand of Queen Esther, so it had the status and protection of Persian law.

10:3 As Joseph had become prime minister of Egypt, Mordecai became prime minister of Persia.

Ancient Storytelling and the Book of Esther

Telling history in the form of a story may be unfamiliar to us today, but it is perhaps an especially fitting way for biblical truth to be told. In later Jewish writings the rabbis talked of the halaka, which had to do with one’s walk, and it contains commands and principles one should follow. On the other hand, the rabbis classified Esther as haggada, a narrative that is instructive, by example, on the way one should live.⁵ From our earliest attempts to communicate using language, we tell stories about ourselves and others. When children first learn how to read, they read stories. Only much later do they acquire the skills of abstract thinking required to read, for instance, a textbook of philosophy. Consequently, because narrative is the form of communication accessible to most people, it is appropriate that ADONAI has revealed Himself to us in stories.

Furthermore, storytelling has two effects even apart from the story’s content. It defines and builds relationships, and has the power to change others’ lives as they identify with the story. When we are getting to know someone, we ask, “Tell me about yourself.” We expect to hear a story that narrates what that person considers to be significant events of his or her life. When our spouse or child comes home at the end of the day, we often ask, “How was your day?” expecting to hear a narrative of the highlights (sometimes lowlights) of the day’s events. Storytelling is one way we get to know each other. Consequently, biblical stories, written under the inspiration of God the Holy Spirit, tell us about ADONAI and His relationship with His people. We read biblical narratives with the implied request, “LORD, tell me your story.”

Storytelling also helps to build community. The book of Esther was the story that came about when someone thought about the experiences and events that explained how Purim came to be celebrated. Those experiences of a previous generation had an impact on ensuing generations. Those later generations who participated in the celebration of Purim believed that the book of Esther was significant to them personally, and joined a distinct group of people who shared ownership of the story. Every family, society or culture is defined, at least in part, by the stories of past experiences it shares. It, therefore, seems appropriate that the LORD would give us Bible stories that both draw us into relationship with Him and define us as a people who love the God of Abraham, Isaac and Jacob.⁶

The Place of Esther in the Canon of Scripture

Throughout history, different opinions have been expressed concerning the value of Esther in what is called the canon of Scripture, or the Bible. On the one hand, Martin Luther, the father of the protestant reformation, was hostile to the book and said he wished it did not exist. On the other hand, the medieval Jewish scholar Maimonides (1135-1204) considered Esther the most important biblical book after the Pentateuch.

We know that in regard to the Jewish canon, some rabbis questioned its inclusion. But the 1896 discovery of a collection of some 210,000 Jewish manuscript fragments found in the genizah, or storeroom, of the Ben Ezra Synagogue in Cairo, Egypt, revealed that the book must have been widely used among the Jews. There were more fragments of Esther there than any other book outside the Pentateuch. On the other hand, Esther was the only Old Covenant book not found at the famous Qumran discovery in 1947. This suggests that the book was neither popular nor celebrated by that Jewish sect. The Essenes celebrated other festivals not found in the Pentateuch, so the absence of the Festival of Purim from the Pentateuch cannot be seen as the only reason.

Beckwith, in his book The Old Testament Canon of the New Testament Church (1985), suggests that the Qumran rejection of Purim can be explained by the unique Qumran calendar. The Qumran community used a calendar divided in 364 days, divided exactly in weeks. Consequently, the same date always fell on the same day of the week. The Feast of Purim would have always fallen on the Sabbath. To have celebrated a high-spirited festival like Purim on the Sabbath would have been contrary to everything they believed.

The book of Esther seems to have a firm position in the cannon at least by the first century AD. The school at Jamnia used Esther as a part of the Scriptures in 90 AD. Josephus may have viewed it in a similar light. The book is included in the oldest list of the Jewish canon, Baraitha in Baba Bathra 14a-15a, a Talmudic work in the second century. So it seems that Esther was very secure in the Canon of Scripture by the first century.

However, several centuries after Jamnia the book was still disputed by some Jews. The reasons were theological, historical and textual. The absence of some religious elements is clear. The king of Persia is conspicuous, being mentioned 190 times in 167 verses, but the name of ADONAI is hidden within the Jewish text. No reference is made to the Torah, the Covenant, or angels. Kindness, mercy and forgiveness are absent. The theological concept of the providence of God, however, is taken for granted.

In the first and second centuries, four important rabbis presented evidence to show that the book of Esther was divinely inspired. Later, the Talmud’s objection was based on a late interpretation of Leviticus 27:34 and Numbers 36:13, which those rabbis had interpreted as saying: these are the commands. The Talmudic interpretation was, “these and no other.” When the rabbis needed an explanation, they could always count on the Oral Law (see my commentary on The Life of Christ, to see link click – Ei The Oral Law). Therefore, the accepted answer to the Talmudic interpretation was that Esther had been revealed to Moses on Mount Sinai and was passed on orally until the time of Esther and Mordecai.

Christians also have had different opinions about the canonicity of Esther. It was not included in the list of the canonical books made by Bishop Melito of Sardis in 170 AD. Various other lists of canonical books are from the church fathers, councils, and synods. Athanasius (295-373) did not include Esther in the canon but considered it edifying reading along with the extra-biblical books of Judith, Tobit and others. Clement of Alexandria, between 190 and 200 AD, seems to have regarded it as inspired by the Holy Spirit. Origen (before 231 AD) included Esther in the books accepted by the Jews. In the West, Esther was usually included in the canon, but in the East, it was often omitted. The Council of Carthage in 397 AD included Esther in the canon.

Its firm position in the Jewish canon and the consensus of Christian believers since the early days of the Church indicate that it should be considered part of the canon of Scripture. We have no choice but to recognize and treat it as part of ADONAI’s message to His people.⁴

The Historical Accuracy of Esther

The human author of Esther opens the book with the same Hebrew formula: this is what happened, that opens the historical books of Joshua, Judges and Samuel, as well as the book of Ezekiel. He apparently intends his readers to think the story he is about to tell relates to actual historical events.

486 BC Ahasuerus becomes king

483 BC Ahasuerus holds a banquet (Esther 1:3)

482-479 BC Persia fights Greece and is defeated

December 479 to January 478 BC Esther becomes queen (Esther 2:16-17)

April to May 474 BC Haman plots against the Jews (Esther 3:7)

April 17, 474 BC Ahasuerus’ edict against the Jews (Esther 3:12)

June 25, 474 BC Ahasuerus’ edict to protect the Jews (Esther 8:8)

March 7, 473 BC was the day of destruction (Esther 8:12)

March 8-9, 473 BC was the first Purim celebration (Esther 9:17-19)

Nothing in this book has been shown to be historically untrue; however, a number of questions have been raised concerning the historical accuracy of Esther. There are twelve problems usually raised against the accuracy of the book. None of these problems is beyond explanation and some may result from the legitimate use of poetic license. But even if they are taken altogether, they do not compel the conclusion that the story is entirely fiction.

1. The division of the Persian Empire into 127 provinces seems to contradict the twenty provinces that Herodotus mentioned (to see link click Ak – The King Gave a Grand Banquet in Susa, and Displayed the Vast Wealth of His Kingdom for the explanation)

2. Feasting for 180 days seems so absurd to some that they challenge the historical accuracy of the book of Esther (see Ak – The King Gave a Grand Banquet in Susa, and Displayed the Vast Wealth of His Kingdom for the explanation)

3. The name Vashi does not agree with Herodotus, who refers to the wife of Ahasuerus by the name of Amestris (see Ak – The King Gave a Grand Banquet in Susa, and Displayed the Vast Wealth of His Kingdom for the explanation).

4. Some have doubted the historicity of Esther, saying that if Mordecai was really taken into captivity with Jehoiachin, he would have been about 120 years old during the reign of Ahasuerus (see An – Esther Was Taken to the King’s Palace and Entrusted to Hegai, Who Had Charge of the Harem for the explanation).

5. The name Esther does not agree with Herodotus, who refers to the wife of Ahasuerus by the name of Amestris (see An – Esther Was Taken to the King’s Palace and Entrusted to Hegai, Who Had Charge of the Harem for the explanation).

6. Some question the historical accuracy of Esther in that a year of beauty treatments seems far-fetched (see Ao – Now the King was Attracted to Esther More Than Any of the Other Women for the explanation).

7. Persian kings collected their harem indiscriminately, but they usually took wives from only noble families; therefore, Esther’s marriage to Ahasuerus seems highly unlikely (see Ao – Now the King was Attracted to Esther More Than Any of the Other Women for the explanation).

8. Another detail that has been considered improbable by some is that Haman cast lots to determine the date for the execution of the Jews eleven months in advance (see Av – The Lot Fell on the Twelfth Month, the Month of Adar, in the Presence of Haman for the explanation).

9. The height of Haman’s seventy-five foot pole constructed to impale Mordecai has been seen by some as fanciful, and lacking authenticity (see Bd – Haman’s Rage Against Mordecai for the explanation).

10. The practice of making decrees of the king irrevocable is unknown in any of the extrabiblical texts during the reign of Ahasuerus; therefore, some say it was not plausible (see Bi – Now Write Another Decree in the King’s Name in Behalf of the Jews for the explanation).

11. Another detail that has been considered improbable is that seventy-five thousand of their enemies were killed by the Jews after the king’s second edict (see Bm – The Jews Struck Down All Their Enemies with the Sword, Killing and Destroying Them for the explanation).

12. Some think it unlikely that a Jew such as Mordecai could have held such a high position in the Persian Empire (see Cf – The Greatness of Mordecai for the explanation).

If it were possible or necessary to prove the historical accuracy of an ancient document in every detail, the document, then, would be only a collection of facts we could obtain elsewhere. The arguments against Esther’s historical accuracy are primarily based not on evidence, but on the absence of confirming evidence, in some cases, and on improbabilities judged from our limited knowledge of the ancient world. On the contrary, four basic points lead us to the conclusion that the book is a trustworthy witness to history.

First, research has demonstrated that the author’s credibility as to what we know of Ahasuerus and his reign: the greatness of His empire (1:1 and 20), his quick and sometimes irrational temper (1:12, 7:7-8), his almost unlimited promises and generous gifts (5:3, 6:6-7), his drinking feasts and his seven princely advisers (1:14), an efficient postal system (3:13, 8:10), and Persian words.

Secondly, the viewpoint of Yeshua and the apostles is that the Old Covenant history, as a whole, is an unquestionably reliable guide to the events of the past. One good indication of Christ’s high regard for the Scriptures is found in His complete trust in the literal truth of biblical history. He always treats the historical narratives as factually truthful accounts. In the course of his teachings he makes reference to: Abel (Luke 11:51), Noah (Matthew 24:37), Abraham (John 8:56), Sodom and Gomorrah (Luke 10:12), Lot (Luke 17:28), Isaac and Jacob (Matthew 8:11), David when he and his companions ate the bread of the Presence (Mark 2:25), and many other persons and incidents. It is not too much to say that Messiah accepted without reservation the entire historical accuracy of the First Covenant.

Thirdly, there is no indication that Esther is intended to be taken other than as a straightforward narrative of events as they occurred. The human author went to great lengths to include places, names, and events, so much so that the text seems to be making a point about its own historical value.

Fourthly, if we believe in the inspiration of Scripture, then we must believe that the book of Esther is historically accurate. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work (Second Timothy 3:16-17).

The Book of Esther
From a Messianic Jewish Perspective

To my daughter, Sarah, who would surely go before the king without an invitation and risk
her life to protect her family. She has the heart, the courage and the wisdom of a queen.

Everyone loves a good story. If it tells of one’s own ancestry, shows them in a good light, gives evidence of ADONAI at work in their lives to secure their future, so much the better. All this is true in the book of Esther. Though no mention is made of the providence of the LORD, it is obvious that He is orchestrating everything behind the scenes. The dramatic reversal of a horrendous fate that seemed poised to wipe out the entire Jewish race so impressed the human author that he wrote a story for the ages. It continues to be the number one favorite among Jewish families and, as a traditional custom, is read every year at Purim. But it nevertheless raises many questions. Is God still in control? Is He still active in the lives of His people and working out His plan, or has He abandoned Israel? The teller of this epic story answers those questions for his own generation.

The Historical Setting

The book takes place in the Persian period (539-331 BC) after many Israelites had returned from the Babylonian Exile to the land of Palestine to rebuild the Temple and set up the sacrificial system. Most Israelite captives, however, chose not to return to their homeland. They should have returned because both Isaiah and Jeremiah had urged the pre-exile nation to leave Babylon (Isaiah 48:20; Jeremiah 50:8 and 51:6) after seventy years (Jeremiah 29:10) so that ADONAI could bless them (Deuteronomy 28). Esther and Mordecai had not returned to the Land and did not seem interested in doing so. The name Xerxes is a Greek derivation from the Persian khshayarshan, but the Jews called him Ahasuerus. He succeeded his father Darius I to the throne in 486 BC and was a strong and effective leader. The events in Esther occur between Ezra 6 and 7, and extend over a period of at least ten years – from 483 BC, Ahasuerus’ third year (Esther 1:3) to the end of his twelfth year (Esther 3:7). At the time that Ahasuerus ascended to the throne, Persia was in conflict with the Greeks on their western frontier. The kings father Darius I had been defeated in his attempt to take Athens. The Persian Empire was resting in preparation for its next campaign against the Greeks.

King Ahasuerus

The Greek historian Herodotus, who was born around the time Ahasuerus ascended to the throne, wrote a history of the wars between Greece and Persia. About a third of his book dealt with the reign of Ahasuerus. Herodotus described him as bold, ambitious, handsome, stately and self-indulgent in every way. At one point he was attracted to his brother Masistes’ wife. When she rebuffed him, Ahasuerus married her daughter Artaynte to his son Darius II then seduced Artaynte himself! The king allowed his wife to take revenge on Artaynte’s mother, and when Masistes fought back, Ahasuerus had his own brother and nephews executed along with their army.

This was the same king who ordered a bridge to be built over the Hellespont. But on learning that the bridge had been destroyed by a sea storm just after its completion, he was so blindly enraged that he commanded three hundred strokes of the scourge be inflicted on the sea, and a pair of shackles to be thrown into it at the Hellespont. Then the unfortunate builders of the bridge were beheaded.

He was either your best friend or your worst enemy. After being offered a sum of gold equivalent to tens of millions of dollars by Pythius of Lydia toward the expenses of a military campaign, the king was so pleased that he returned the gold, along with a generous present. But shortly afterwards, when the same Pythius made a request for Ahasuerus to spare his eldest son, his only support in his old age, from execution, the king furiously ordered the son to be cut into half and the army to march between the halves. In short, Herodotus’ portrayal of Ahasuerus is exactly what we find in the book of Esther, as incredible as his deeds may seem to us.¹

Unique Characteristics

Just as Esther’s Jewishness was hidden for most of the book, the name of God is also hidden. As if written in a code specifically designed for the Jews, the name of ADONAI is hidden four times in the Hebrew text for those who would care to look for it. As will be explained further in the commentary itself, the name YHWH is hidden in 1:20, 5:4, 5:13 and 7:7. Other unique characteristics are seen in the fact that the Renewed Covenant does not quote from the book of Esther, nor have copies of it been found among the Dead Sea Scrolls. The Torah or its sacrifices are also never referred to in the book. There is no mention of even one tiny miracle in the book. Prayer is never mentioned, although fasting is. In other postexilic books prayer is very important to the main characters (Ezra and Nehemiah are good examples), but in Esther nothing is said about it. I think it is fair to say that both Esther and Mordecai seem to have lacked spiritual awareness except in their assurance that the LORD would protect His people.

Intended Audience

Knowing who the original recipients of Ester are help us to interpret the book. Esther includes a number of dates that tie the account to a particular time in the Persian Empire, but no explicit evidence about its intended audience. Some believe that the book was written in Persia and taken back to Palestine, where it was added to the collection of biblical books. More likely, however, the author lived in Palestine and wrote his account of the events that he had seen transpire in the Persian Empire for the benefit of the Jews who lived both inside and outside the Land.

At the time of the writing the Jews in Palestine were going through difficult times in their struggle to rebuild their nation and to re-establish Temple worship. The people were not in good spiritual shape. Of course, both Ezra and Nehemiah noted the reason for the nation’s lowly condition: the people had not been following God’s Word and, therefore, were under His curse rather than His promise of blessing (Deuteronomy 28-30). The book of Esther, then, would have been a great encouragement to those struggling Jews. It would have helped them realize that the surrounding enemies that seemed so overwhelming could never conquer them.²

Author and Date

The author of Esther is unknown, but he was almost certainly a Jew living in the Persian Empire, perhaps even Susa, for he had as accurate a knowledge of Persian customs and terms as modern archaeologists have. The Talmud says the men of the Great Synagogue were its authors and current Jewish thought is that Esther herself wrote it, that is why it is called the scroll of Esther.  But more than likely, the author was a single person, and not necessarily a famous one at that. His description of the citadel of Susa was very precise. The account has all the characteristics of a person who was actually there, for he described the events as an eyewitness. On the one hand, he probably wrote after the death of Ahasuerus in 465 BC, when such an unflattering description of the king would not have endangered either himself, Mordecai or Esther. On the other hand, he almost certainly wrote before Alexander the Great conquered the Persian Empire in 331 BC, for he used Persian words frequently, but never Greek ones.

Purpose of the Book

Esther was written to encourage the returned Jewish exiles by reminding them of the faithfulness of ADONAI who would keep His promises to the nation. The author was describing God’s unfailing preservation of His people, even disobedient people such as Esther and Mordecai, who had not returned to the land of Palestine. The human author also explained how the feast of Purim began. Each time the book of Esther was read, it would encourage Jews either in the Land or in the Diaspora.

The book of Esther is still treasured by Jews today and read annually in the synagogues on Purim because they find in it the reassurance that they will survive as a people against the powers that want to destroy them. Its contemporary significance for the Jewish people is captured in the words of Robert Gordis:

Anti-Semites have always hated the book, and the Nazis forbade it’s reading in the crematoria and the concentration camps. In the dark days before their deaths, Jewish inmates of Auschwitz, Dachau, Treblinka, and Beergen-Belsen wrote the book of Esther from memory and read it in secret on Purim. Both they and their brutal foes understood its message. This unforgettable book teaches the Jewish resistance and annihilation, then as now, represents the service of God and devotion to His cause. In every age, martyrs and heroes, as well as ordinary men and women, have seen in it not merely a record of past deliverance but a prophecy of future salvation.³

NEXT PAGE: Ad – The Historical Accuracy of Esther

Back to Esther Contents Table

The Outline of the Book of Esther

The basis for this commentary is taken from Ariel Ministries in San Antonio, Texas.

I. THE BOOK OF ESTHER FROM A MESSIANIC JEWISH PERSPECTIVE (Ac)

A. The Historical Accuracy of Esther (Ad)

B. The Place of Esther in the Canon of Scripture (Ae)

C. Ancient Storytelling and the book of Esther (Af)

D. Literary Themes in Esther (Ag)

E. The Theology of the book of Esther (Ah)

II. ESTHER PLACED IN A POSITION OF PROMINENCE (Ai) 1:1 to 2:20

A. Queen Vashti deposed by King Ahasuerus (Aj) 1:1–22

1. The King Gave a Grand Banquet in Susa, and Displayed the Vast Wealth (Ak) 1: 1-9

2. When Queen Vashti Refused to Come, The King Became Furious (Al) 1: 10-22

B. Esther Elevated to Queen of Persia (Am) 2:1-20

1. Esther Was Taken to the King’s Palace and Entrusted to Hegai (An) 2: 1-11

2. Now the King was Attracted to Esther More Than Any of the Women (Ao) 2: 12-20

III. HAMAN PLOTS TO DESTROY ALL THE JEWS (Ap) 2:21 to 4:3

A. Haman the Agagite: The Enemy of the Jews (Aq) First Samuel 15: 1-9

B. Mordecai Uncovers a Plot to Kill King Ahasuerus (Ar) 2:21 to 3:6

1. But Mordecai Found Out About the Plot and Told Esther (As) 2: 21-23

2. Haman was Honored, But Mordecai would not Kneel Down Him (At) 3: 1-6

C. Haman’s Plan to Annihilate All the Jews (Au) 3: 7-15

1. The Lot Fell on the Twelfth Month in the Presence of Haman (Av) 3: 7-9

2. The King Gave His Signet Ring to Haman (Aw) 3: 10-11

3. Kill all the Jews on a Single Day, the Twelfth Month of Adar (Ax) 3: 12-15

D. Mordecai Put On Sackcloth and Ashes (Ay) 4:1-3

IV. CALAMITY AVERTED BY ESTHER (Az) 4:4 to 9:19

A. I Will Go to the King: If I Perish, I Perish (Ba) 4: 4-17

B. The Plot Exposed by Esther (Bb) 5:1 to 7:10

1. Let the King and Haman Come Tomorrow to the Banquet I Will Prepare (Bc) 5: 1-8

2. Haman’s Rage Against Mordecai (Bd) 5: 9-14

3. That Night the King Could Not Sleep (Be) 6: 1-14

4. So They Impaled Haman on the Pole He Had Set Up for Mordecai (Bf) 7: 1-10

C. The Jews Were Delivered from Haman’s Evil Plot (Bg) 8:1 to 9:19

1. The King Gave His Signet Ring to Mordecai (Bh) 8: 1-2

2. Now Write a Counter-Decree in the Kings’ Name on Behalf of the Jews (Bi) 8: 3-14

3. The Jews Rejoiced (Bj) 8: 15-17

4. The Triumph of the Jews (Bk) 9: 1-19

a. The Fear of Mordecai Seized Them (Bl) 9: 1-4

b. The Jews Struck Down All Their Enemies with the Sword (Bm) 9: 5-19

V. THE FEAST OF PURIM (Bn)

A. The Names of the Feast (Bo)

B. The Five Step Process to Confirm the Feast of Purim (Bp) 9:20-32

1. Mordecai Told Them to Celebrate Annually the 14th and 15th of Adar (Bq) 9:20-22

2. So the Jews Agreed to Continue the Celebration They Had Begun (Br) 9: 23-25

3. Therefore, These Days Were Called Purim, From the Word Pur (Bs) 9: 26a

4. These Days of Purim Should Always be Celebrated by the Jews (Bt) 9: 26b-28

5. Esther and Mordecai Wrote a Second Letter to Confirm the Feast (Bu) 9: 29-32

C. The Feast of Purim in Judaism (Bv)

1. The Fast of Esther (Bw)

2. The Seven Jewish Traditions of Purim (Bx)

2. The Susa Purim (By)

3. Other Purim Customs (Bz)

4. Purim Pranks (Ca)

5. Purim Plays (Cb)

6. Purim Parodies (Cc)

7. Special Purims (Cd)

D. The Messianic Implications of Esther (Ce)

VI. THE GREATNESS OF MORDECAI (Cf) 10: 1-3

NEXT PAGE: Ac – The Book of Esther From a Jewish Perspective

Back to Esther Contents Table

Esther, Where Life and the Bible Meet 

1. Look at the outline (Ab), and the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bold navy blue and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story.” To find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the Scripture to your own life; to take personal inventory and to decide what you are going to do about it! Many of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times this will greatly enhance the background, and hence, your understanding of the Scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Isaiah, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great Sanhedrin (see my commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin). If you feel you already know enough about the Great Sanhedrin, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the Sanhedrin is, you can go to that file and read it first before continuing. It’s your choice. 

4. All Scripture is in bold print. The NIV is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bold maroon is used, it is for special emphasis. The words of Jesus are bolded in red.

5. When bold teal is used, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. To study any particular passage, I strongly suggest that you read through the entire book of Esther, preferably at one sitting, before using this commentary. The parts of the story can be understood only as they relate to the whole, and, conversely, the point of the story in all of its complexity can best be understood by reflecting on the significance of each part.

7. Read the Scriptures for a particular day first, then skim the DIG or REFLECT questions, read the commentary and reflect on it; answer the DIG or REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning for you the second time you read it. Then live it out.

8. If you come to a Jewish word or phrase that you don’t understand, see the Glossary at the end of the book (see Cg – Glossary).

9. To download a pdf file, click on the red rectangle on the top of any page.

10. You can download anything you want from this devotional commentary © 2013 but all rights are reserved by Jay D. Mack, M.Div

NEXT PAGE: Ab – The Outline of the Book of Esther from a Jewish Perspective

Back to Esther Contents Table