esther

Background

Author.  Although some ancient sources attribute the book to Mordecai, the references to him in the epilogue (10:2f) make this possibility less likely. Whoever may have written it could very well have used materials from the pen of Mordecai (9:20), as well as Persian documents.

Date.  Since the identity of the Persian king is itself somewhat ambiguous, so also is the date. RKH suggests the text itself indicates the king had died before the composition of the book. Assuming this to be Xerxes I (486–464), the terminus a quo must be no earlier than around 460. Since little else can be said concerning dating, except that it must certainly have originated in Persia in Persian times, the terminus ad quem could be as late as 350 (RKH), although it seems likely that the purpose of the book would better support a date of not later than 400.

Historicity.  The historicity of the book is widely disputed on a number of grounds, such as the conflicting information in Herodotus concerning Ahasuerus’ queen, and conflicting suggestions for the origin of Purim. However, such evidence as the historical form of the book—especially in the introduction and conclusion, and the accurate references to Persian (while making no reference to Palestinian) geography, customs, royal residences, as well as the presence of numerous Persian loan-words—argue strongly for its historicity.

Historical setting.  While identification of Esther’s king with Xerxes I (486–464; Ahasuerus, in Hebrew, and Khahayarsha, in Persian) is not without difficulties, the favorite alternative, Xerxes II (404–359), is burdened with even more. The events of the book then extend from his third year to perhaps twelve years later (484–473). Biblically, that falls between Ezra 6 and 7. The capital city of Shushan (Susa) was the Persian summer capital in the land of Elam.

Argument

The book of Esther consists of a masterfully crafted story (1:1—9:19), appended by a directive (9:20–32) and a brief comment on the status achieved by a main character in the story (10). The story describes how the Jews in fifth century Persia were spared annihilation by a happy sequence of circumstances fitting of a fairy tale. The coincidental timing of circumstances (e.g., 5:9, “that day”; 6:1, “that night”) is so marvelously convenient that many are tempted to doubt the story’s historicity. But the great teaching of the book is that God really does work in such heroic fashion to deliver his chosen ones; he is frightfully opposed to those who oppose his chosen people, Israel. Remove the historicity of Esther, and make God’s salvation a fiction. The directive is for the people of Israel to join in celebrating the deliverance described in the story, the festival of Purim.

A number of significant facts about the book bear on the interpretation of the whole. Aside from the main plot of the book, it is pertinent that there is no overt reference to God in the entire book; there is no reference to the book in the New Testament; the book was not found among the Dead Sea Scrolls; the book does not mention the Law of Moses or any of its outstanding features, such as sacrifices, offerings, etc.; there is no mention of prayer (although the fasting seems implicitly to be accompanied by prayer). In addition, it is true that any Jews in Persia at this time were there in disobedience to the directives of God (see for instance Jeremiah 29:10–14). Assuming the book was written especially for Jews back in the land of Israel, its message then is that God sovereignly acts to protect his elect nation even in spite of Mosaic disobedience. To those in the promised land this translates into an encouragement to be loyal to God in terms of Mosaic legal faithfulness and religious ritual. (See Ezra and Nehemiah for the legal and religious shortcomings in the Jewish community of that time in Israel.) Or, in Pauline terms, “nothing can separate [them] from the love of God.” This is worth celebrating—as in Purim.

The first two chapters show how Esther (Hadassah) came to be in the strategically exalted position from which she was in later chapters able to influence events in Persia. The historical setting is established (1:1–3), and it is recounted how the previous queen came to be deposed (1:3b–22). A number of details in the account demonstrate at least a Vorlage from an author who had first-hand knowledge of the Persian court and culture of the time, if not being an actual eye-witness. Having deposed his queen, the king grew lonely, and set about to replace her. The king agreed to a plan for a beauty contest (2:1–4). Esther and her guardian cousin Mordecai are introduced (2:5–7), and Esther finds favor at every turn, so that she wins the king’s contest (2:8–18). It was not at this point, however, that ‘they all lived happily ever after.’

Further background before the conflict is introduced is provided in the information concerning Mordecai, who is shown to have influence as an official and as Queen Esther’s advisor. It is also told how he acted to save the king’s life, and used Esther in the process; a piece of information to be retrieved by the author at a crucial point later in the story (2:19–23).

The conflict unfolds next. The villain is introduced as one recently elevated by the king (3:1). He and the hero, Mordecai, clash over the issue of respect (pride, really; 3:2–4). Haman is not content merely to punish Mordecai, and decides to extend his revenge to include Mordecai’s people, the Jews (3:5–6). He throws the “pur”—another key element in the story to be picked up later (3:7)—and schemes to secure a royal edict favorable to his evil designs (3:8–15).

The next three chapters (4–6) describe the movements preparatory to the climax. Chapter four presents the heroes appraising their plight and resolving to use the queen’s fortuitous exalted position and risk her life to foil the threat to themselves and their people. Realizing the desperateness of the situation, Mordecai refuses to leave off fasting, thereby gaining the serious attention of the queen (4:1–5). Esther’s hesitation to approach the king provides the author with the opportunity to impress the reader with the personal conflict she faced, and the measure of courage she ultimately mustered (4:6–12). The reader is then cheered to see her make the heroic decision to risk her life (4:13–17).

In chapter five the queen takes the first step in the implementation of her plan. She finds a gracious reception from the king to her suit (5:1–5a), and hearty enjoyment of her banquet (5:5b–6). The suspense is continued by her request that they return the next day (5:7–8). That day turns out to be a most eventful day filled with the most fortuitous “coincidences.”

First, in his hubris Haman has mistaken the queen’s invitation for honor. Second, his impatience for Mordecai’s demise gets the best of him, as he agrees to have a gallows built (5:9–14).

Meanwhile, the king has his sleepless night during which he is reminded of Mordecai’s tangible loyalty demonstrated in his life-saving intelligence back in 2:21–23 (6:1–2). Supremely satisfying irony is enjoyed next as the pompous Haman is required—through providential coincidence—to give to him he intended to hang the very form of honor he coveted for himself (6:3–11). Prophetic words are next heard from his own wife’s lips: their fortunes will be inverted (6:12–14).

The story is now ready for its climax. At Esther’s second banquet Esther’s courage finds its conclusion, and Haman’s wife’s prophecy finds fulfillment, as his treacherous intention backfires. With the king’s sympathies strongly bent in favor of Mordecai the Jew and Esther his queen, her accusing finger pointed at Haman sends the king off to consider how to respond (7:1–7). The answer comes as he finds Haman falling all over the queen begging for his life. The king being upset at Haman’s part in the decree against such good and loyal friends, and in no mood for excuses, summarily orders Haman’s execution, and finds his gallows an appropriate means filled again with irony (7:8–10).

The story proceeds with its denouement as the genuinely loyal heroes are honored (8:1–2), and the deadly decree is counteracted by another decree authorized by the king and authored by none other than Mordecai (8:3–10). To no one’s surprise its publication led to great joy among Jews everywhere (8:11–17).

When the time came for the decree to be implemented the Jews were given every privilege they sought, including a second day of vengeance (in Susa) and the hanging of Haman’s ten dead sons (9:1–15). One of the main points of the book follows, almost implying a moral: this legal revenge led to great rejoicing and feasting and gift-giving (9:16–19). The implication is then spelled out in the next section, that all Jews everywhere—even in Israel—ought in like manner to celebrate annually, recalling the events of this story (9:20–32).

The last brief chapter serves almost as a footnote, directing the ancient reader to independent and authoritative corroboration of the stories recorded and the position to which Mordecai, a Jew, was exalted in the administration of the great Persian emperor (10:1–3).

Outline

I. Story of Jews’ deliverance  1:1—9:19

A. The rise of Esther  1:1—2:18

1. Vashti deposed  1

a) Ahasuerus’ banquets  1:1–12

(1) The setting  1:1–3a

(2) First banquet  1:3b–4

(3) Second banquet  1:5–12

(a) The splendor  1:5–9

(b) The call to Vashti  1:10–11

(c) The refusal of Vashti  1:12

b) Ahasuerus’ edict  1:13–22

2. Esther crowned  2:1–18

a) The plan: a beauty contest  2:1–4

b) Esther’s introduction  2:5–7

c) Esther’s favor in the harem  2:8–11

d) The king’s pattern of testing  2:12–14

e) The king’s selection of Esther  2:15–18

B. Mordecai’s position and loyalty  2:19–23

1. His position in the gate  2:19

2. His rule over the queen  2:20

3. His loyalty to the king: foiling an assassination plot  2:21–23

C. The threat to the Jews through Haman  3

1. Haman’s rage  3:1–6

a) His elevation  3:1

b) Mordecai’s contempt  3:2–4

c) Haman’s desire for blood  3:5–6

2. Haman’s decree  3:7–15

a) His “pur”  3:7

b) His proposal to eradicate the Jews  3:8–11

c) The proclamation to eradicate the Jews  3:12–15

D. Haman’s plot foiled  4:1—9:19

1. Deliberations of Mordecai and Esther  4

a) Mordecai’s fasting  4:1–3

b) Mordecai’s demand of Esther  4:4–8

c) Esther’s misgivings  4:9–12

d) Esther’s resolve  4:13–17

2. Happy coincidences leading to resolution  5–6

a) Esther’s first banquet  5:1–8

b) Haman’s mixed joy: gallows  5:9–14

c) Mordecai’s honor  6

(1) The King’s sleepless night  6:1–3

(2) Haman’s prescription for honor  6:4–9

(3) Haman’s humiliation and Mordecai’s honor  6:10–14

3. Climax: Haman exposed, hanged  7

a) Esther’s second banquet  7:1–2

b) Esther’s request: her life  7:3–4

c) Esther’s accusation of Haman  7:5–6

d) Haman’s execution  7:7–10

4. Denouement: Jews’ defense  8:1—9:19

a) The royal decree  8

(1) Mordecai’s elevation  8:1–2

(2) Mordecai’s edict  8:3–14

(a) Esther’s request  8:3–6

(b) The King’s authorization  8:7–8

(c) Mordecai’s authorship  8:9–10

(d) The edict’s publication  8:11–14

(3) The Jews’ honor and joy  8:15–17

b) The execution of the decree  9:1–19

(1) In Susa  9:1–15

(a) Day one  (Haman’s sons killed)  9:1–10

(b) Day two  (Haman’s sons hanged)  9:11–15

(2) In the provinces  9:16–19

II. Feast of Purim  9:20–32

A. The connection between the story and the Feast  9:20–28

B. Mordecai’s command to institute the Feast  9:29–32

III. Mordecai’s greatness  10