ESTHER: THE ORPHAN GIRL WHO BECAME QUEEN

Queen Esther

JIM GERRISH

Light of Israel Bible Commentaries

Picture credit: Wikimedia, painting, signed Hugues Merle and dated 1875

Light of Israel Bible Publications
Colorado Springs, CO

INTRODUCTION

The Book of Esther is certainly one of the most amazing books in the whole Bible. Theologian J. G. McConville of Trinity College in England comments: “…to say that the story of Esther is well told is an understatement. It is by any standards a brilliantly written story, to be savored – even chuckled over.” ¹ Esther has the distinction of being the only book in the Bible where the name of God is never mentioned. But neither is prayer, worship or the temple mentioned.² Since the name of God is not mentioned, Jews are prone to take great liberties as they do spoofs and parodies of the book during their Purim celebrations.

The Book of Esther has many other distinctions. “The book is more of a purely historical book than any other book in scripture.” ³ The great Jewish scholar Maimonides (1135-1204) thought that the Book of Esther was the most important book after the Pentateuch or law.⁴ The book is better known by the Jews than any other part of the Old Testament. There are also more manuscript copies of Esther than any other book in the Old Testament.⁵ No doubt, part of this notoriety stems from its many readings and plays during the festival. We might note however that Esther was not found among the Qumran scrolls. Nineteenth-century American theologian, Albert Barnes says: “It has, moreover, always been regarded by the Jews as an authentic account of the great deliverance which they celebrate annually by the feast of Purim.” ⁶

We do not know who wrote the Book of Esther, although Mordecai has always been considered a likely candidate. Whoever wrote it had a thorough knowledge of Persia at that time. He also had plenty of access to government records. The book probably had to be written after the reign of Xerxes or Ahasuerus (486-465 BC). If Mordecai was indeed the author, it would have had to be written sometime fairly soon after the king’s reign.

“The purpose of the Book of Esther is twofold: (1) to demonstrate God’s providential care of his people, even those outside the land of Israel, and (2) to commend the observance of the Feast of Purim by relating how it originated (9:24-28).” ⁷ Of course, the book was written for Jews both ancient and modern. The place of writing was likely the capital city of Susa.

The obvious theme of the book is the constant providence of God whether known or unknown by people. It strictly focuses on God’s special providence toward the Jewish people, whether they be in or out of the will of God. The American poet James Russell Lowell (1820-1891) put this providence in beautiful lines in his poem, The Present Crisis:

Truth forever on the scaffold,
Wrong forever on the throne,
Yet that scaffold sways the future,
and, behind the dim unknown,
Standeth God within the shadow,
keeping watch above his own.⁸

McConville sums up by saying: “…The story can become, therefore, a powerful statement about the reality of God in a world from which he appears to be absent.” ⁹

CHAPTER 1

This is what happened during the time of Xerxes, the Xerxes who ruled over 127 provinces stretching from India to Cush: Esther 1:1

King Xerxes I, known in the Bible as Ahasuerus, reigned over the vast Persian Empire from 486 to 465 BC. His kingdom was the largest the world had ever seen, stretching from India to Cush. The land description today would be from modern Pakistan to Northern Sudan.¹ History tells us that he ruled over some 20 satrapies, which were divided into 127 provinces. This vast territory covered 60 nations as we would know them today.² His territory included many nationalities and ethnic groups.

“At that time King Xerxes reigned from his royal throne in the citadel of Susa, and in the third year of his reign he gave a banquet for all his nobles and officials. The military leaders of Persia and Media, the princes, and the nobles of the provinces were present” (1:2-3). Susa, or Shushan in Hebrew was located in today’s western Iran. It had a climate so warm that it was used as the capital only in the cooler months.³

In the third year of his reign (483 BC) he gave a very elaborate banquet that stretched over a long period of six months and must have cost millions of dollars. Of course, a banquet lasting that long would almost be an absurdity. Warren Wiersbe, pastor, religious broadcaster and commentator gives us an idea of what might really have happened: “It is more likely that, over a period of six months, Ahasuerus brought the officers to Shushan on a rotating schedule…[then] the king would bring them all together for the seven-day feast so they could confer collectively.” ⁴

It is interesting to commentators that the military officers were present. Texas professor Bob Utley says: “We know from history that Xerxes gave a great feast to plan his military campaign against Greece (cf. Herodotus, Hist. 7.19).” ⁵ His father Darius I had led a vast campaign to conquer Greece but was disastrously defeated at the Battle of Marathon in 490 BC. Undoubtedly, Xerxes wished to avenge that shameful defeat. Bible professors Pfeiffer & Harrison say: “During the 180 days Xerxes discussed war plans with his subordinates and overawed them with the opulence and grandeur of his court.” ⁶

By taking a quick look forward we can say that his plans came to nothing. Xerxes himself would be present to observe his gigantic fleet destroyed by the Greeks at Salamis in 480 BC. That great battle put an end to Persian expansion westward and it is called the largest sea battle of the ancient world. How true the words of Proverbs 16:18: “Pride goes before destruction, a haughty spirit before a fall.”

So, the great banquet was really a war meeting. James Burton Coffman, twentieth-century Churches of Christ commentator, describes it: “During this period all of the mighty princes of his extensive dominion were summoned to appear, probably in successive assignments, to be entertained and to see the king’s exhibition of his power and riches, and also, most likely, to receive his assignment to them regarding the troops each would supply for that immense army which he gathered together for the invasion. Our text does not elaborate on this, but we learn much about it from Herodotus.” ⁷

“For a full 180 days he displayed the vast wealth of his kingdom and the splendor and glory of his majesty” (1:4). The ancient Greek Historian Herodotus was much impressed with the wealth and affluence of the Persian kings.⁸ Of course, wealth and affluence were characteristics of eastern monarchs in general. The period of 180 days was an unusually long time to display his wealth. We can be sure now that the king had something else up his sleeve and that was the invasion of Greece. We can understand how upset the king would later become when his queen would refuse to cooperate with his plan.

“When these days were over, the king gave a banquet, lasting seven days, in the enclosed garden of the king’s palace, for all the people from the least to the greatest who were in the citadel of Susa” (1:5). As we see, the king had some sort of rotating banquet for six months and now he brought his important leaders together for one last bash lasting seven days. Barnes mentions that later Persian monarchs sometimes entertained as many as 15,000 at their tables.⁹

“The garden had hangings of white and blue linen, fastened with cords of white linen and purple material to silver rings on marble pillars. There were couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and other costly stones” (1:6). Barnes notes that white and blue (or perhaps violet) were the royal colors in Persia.¹⁰ Expensive hangings were everywhere. Jamieson fills us in on the customs of that era. He says, “The fashion, in the houses of the great, on festive occasions, was to decorate the chambers from the middle of the wall downward with damask or velvet hangings of variegated colors suspended on hooks…” ¹¹ James Freeman adds, “…in this hot and windy climate they may have served as shade canopies or walls (cf. James M. Freeman, Manners and Customs of the Bible, pp. 201-202).” ¹²

Here we have mentioned that there were even couches of gold and silver. He wanted all those present to understand that he could afford a war. “Herodotus related an incident that occurred during Xerxes’ retreat from Greece when the king left his tent in one of the abandoned camps. The Greeks were astounded to find gold and silver couches in the tent.” ¹³ We learn that there was also “mosaic pavement of porphyry, marble, mother-of-pearl and other costly stones.” Everywhere there was eye-popping opulence. David Guzik, pastor and biblical writer points out that archaeologists have now discovered the ruins of the palace where these events happened.¹⁴

“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. By the king’s command each guest was allowed to drink with no restrictions, for the king instructed all the wine stewards to serve each man what he wished” (1:7-8). McConville notes: “…hints of its lavishness have been provided by archaeologists, who have unearthed, among other things, golden goblets reminiscent of those in verse 7.” ¹⁵ Dr. Max Anders of Western Seminary says, “The Hebrew term for these feasts can be translated “drinking bouts.” ¹⁶ Normally the guests would drink when the king drank or else, they would drink when the toastmaster indicated. During this feast the king allowed guests to drink whenever they wanted and however much or little they wanted. These lines by the poet Francis express it all well:

There, every guest may drink and fill
As much or little as he will;
Exempted from the Bedlam rules
Of roaring prodigals and fools.
Whether, in merry mood or whim,
He fills his goblet to the brim;
Or, better pleased to let it pass,
Is cheerful with a moderate glass.¹⁷

TROUBLE IN PARADISE

Queen Vashti also gave a banquet for the women in the royal palace of King Xerxes. Esther 1:9

D. Guthrie of London Bible College comments: “One unsolved problem concerns the name of Xerxes’ queen. According to Herodotus she was Amestris, the daughter of a Persian general, and she was already married to Xerxes by the time events recorded in Esther began.” ¹⁸ Adam Clarke, the early British Methodist theologian, believes that Vashti was a Persian word that signified “beautiful” or “excellent.” ¹⁹ Utley notes how some scholars think that both Amestris and Vashti are attempts to translate the same Persian name.²⁰

By any stretch of the imagination, this banquet had to be quite large. Guthrie says: “We know from the book itself that custom did not prevent wives from dining with their husbands. The large numbers probably made necessary a separate feast for the women guests.” ²¹ Anders comments about the banquet: “Aristocratic Persian women were known to keep pace with their male counterparts in exhibitions of wealth, pomp, and drinking.” ²²

“On the seventh day, when King Xerxes was in high spirits from wine, he commanded the seven eunuchs who served him – Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar and Karkas – 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” (1:10-11). To put it simply, the king was a drunken mess. In his inebriated state, he commanded his seven eunuchs who had charge of the royal harem to bring forth his lovely queen and display her. Only a drunken man or one completely out of his mind would consider making such a request.

The Bible says a lot about drunkenness (Prov. 20:1; 21:17; 23:20-21, 29-35; 31:4-5; Isa. 5:11; Lk. 21:34; Rom. 13:13-14; 1 Cor. 5:11; Eph. 5:18; 1 Pet. 4:3-5). Wiersbe quotes a Japanese proverb that says: “First the man takes a drink, then the drink takes a drink, and then the drink takes the man.” ²³ The great F. B. Meyer says of the king: “He had command over 127 provinces, but he could not rule his own spirit…” ²⁴

“But when the attendants delivered the king’s command, Queen Vashti refused to come. Then the king became furious and burned with anger” (1:12). The queen, despite her own obvious drinking, seemed to maintain her wits. She would not be put on display before hundreds and perhaps thousands of drunken, lecherous men. Jamieson says: “…according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze.” ²⁵ In order to display her beauty, she would have had to come unveiled, which was a violation of custom. In older times some rabbis thought that the king wanted Vashti to appear only wearing her crown, or to appear naked.²⁶To complicate matters more, her son, who would become King Artaxerxes I was born that year and she apparently would have had to appear pregnant.²⁷ Clarke says of her: “Hail, noble woman! be thou a pattern to all thy sex on every similar occasion!…Vashti must be considered at the top of her sex.” ²⁸

We can only imagine the hushed chatter that was going on among the guests. They might have been saying things like this: “If he couldn’t command his own wife, how could he ever command the Persian armies?” ²⁹

THE UNWISE WISE MEN

Since it was customary for the king to consult experts in matters of law and justice, he spoke with the wise men who understood the times and were closest to the king – Karshena, Shethar, Admatha, Tarshish, Meres, Marsena and Memukan, the seven nobles of Persia and Media who had special access to the king and were highest in the kingdom. Esther 1:13-14

The Greek historian Herodotus tells us that Persian kings had a group of judges. These were appointed for life and it was their job to advise the kings on all matters of law.³⁰ The judges probably came from some special families who were close to the king (cf. Ezr. 7:14). Barnes says: “There were seven families of the first rank in Persia, from which alone the king could take his wives. Their chiefs were entitled to have free access to the monarch’s person.” ³¹

“‘According to law, what must be done to Queen Vashti?’ he asked. ‘She has not obeyed the command of King Xerxes that the eunuchs have taken to her’” (1:15). The king surely needed some advisers, but he needed some good ones. He is portrayed in history as an unreasonable and foolish man. Guzik says, “… On one occasion, Ahasuerus executed the builders of a bridge because an ocean storm destroyed it; then he commanded that the water and waves be whipped and chained to punish the sea.” ³² We can also sense that what was mainly involved here was Vashti’s open attack upon Persia’s male supremacy.

“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 Xerxes. For the queen’s conduct will become known to all the women, and so they will despise their husbands and say, “King Xerxes commanded Queen Vashti to be brought before him, but she would not come”’” (1:16-17). Pfeiffer & Harrison say that Memukan, “…seized the opportunity to transform a private affair into a public and national crisis, doubtless because of a previous conflict between the queen and the princes.” ³³ We might even suspect that the wise Memukan was himself a “hen-pecked” husband and was taking this opportunity to get that problem corrected.

“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. 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, that Vashti is never again to enter the presence of King Xerxes. Also let the king give her royal position to someone else who is better than she” (1:18-19). The wise men were probably quite concerned that Vashti might return to power and punish them for their advice.³⁴ In fact, she did return to power as the queen mother when her son Artaxerxes later became king. We encounter again the very strange Persian understanding that once a law is passed it cannot be repealed (cf. Esth. 8:8; Dan. 6:8,12,15). We will later see a lot of legal gymnastics as this weird law had to be dealt with.

“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). It would do well for us to try and understand the Christian position on this subject in our day when women’s liberation has risen up to exert itself. In Ephesians 5:22, the Bible says: “Wives, submit yourselves to your own husbands as you do to the Lord.” There is a prescribed order to things in the world. God made it that way. When we see a flock of geese or ducks there is always a leader. The same is true when we see a school of fish. There is one person who is the leader of a country; one general who is the leader of an army; one pastor who is the leader of a church and one person who is the leader of a family. In the case of the family that person is the husband.

Paul makes it clear that the wife is to submit to the husband and his spiritual headship (cf. Col. 3:18; Tit. 2:5; 1 Pet. 3:1). This submission has nothing to do with inferiority, lack of talent or intelligence on the part of the wife. But rather it has to do with mission. There is a spiritual mission to marriage and this mission is involved with bringing glory to God. For this mission to succeed there must be “submission.” ³⁵

Submission does not mean that the man can boss the woman around. My old pastor used to say that “Authority is like soap. The more you use it the less you have.” Barnes says “where commands begin in this relation, happiness usually ends; and the moment a husband requires a wife to do anything, it is usually a signal of departing or departed affection and peace.” ³⁶We see in the Ephesian passage mentioned that submission is first to be to the Lord. We can go on to say that submission is also to be a “one another” thing as it is also seen in Ephesians 5:21. Generally, the wife might submit to the husband’s mechanical abilities as he repairs the car. While the husband might submit to the wife’s motherly abilities as she nurses the baby or prepares the meal. There must be great respect one for the other.

“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, using his native tongue” (1:21-22). History tells us that the Persians were noted for their good roads and a rapid postal system (cf. 3:12-15; 8:9-14).³⁷ So the king’s decision was spread far and wide in his vast kingdom. Many of his subjects could understand Aramaic but for those who could not, special consideration was given and the decree was translated into their particular dialects. Guthrie says: “Aramaic was widely understood and was used for state business from Egypt to India.” ³⁸

Some translations like the NIV read that the man’s native language should be spoken in his house (ESV. NAS, NET, NKJ, RSV). In the later time of Nehemiah, and because of the many mixed marriages, children of these marriages were speaking the language of Ashdod and that of other Gentile peoples. Yet, these children could not speak the Hebrew language (Neh. 13:24).

As our story continues, Vashti was consigned to the harem and would no longer see the king. The saga of Esther would have to wait until the great war with Greece was finished (480 BC). Then the king would begin to long for his queen. Lovely Esther would come upon the scene around the year 478 BC.

CHAPTER 2

Later when King Xerxes’ fury had subsided, he remembered Vashti and what she had done and what he had decreed about her. Esther 2:1

We need to understand that about four years had passed since the events related in chapter one. During that time Xerxes and his proud army and navy had been soundly defeated by the Greeks. The king probably returned home a dejected man and it was likely at that point that he began to miss his lovely Vashti.

With the king missing Vashti, the wise men were likely thrown into a panic. Should Vashti return to power they would all probably be crucified by her because of their evil advice against her. It seems that they quickly decided upon a plan to keep that from happening. They undoubtedly realized what a womanizer the king was, so they decided to turn his attention to the beautiful girls in the kingdom and thus choose a new queen. This was against the custom of choosing queens, but they were in a jam and had to do something fast. “The princes were well aware of the weakness of Xerxes’ character (Herodotus, 9. 108-113) and took full advantage of it for their own purposes.” ¹

“Then the king’s personal attendants proposed, ‘Let a search be made for beautiful young virgins for the king’” (2:2). Anders says, “This was a kingdom-wide roundup designed for the king’s pleasure.” ² It is important to understand that this was not like the beauty contests of our present time. This was no “Miss Persia” contest. Guthrie comments: “Little imagination is needed to appreciate the horror caused by the roundup of these girls, whose fate it was to be carried away from their homes to be secluded for life as the king’s concubines. What a liability to be beautiful!” ³ We can imagine that many parents scurried around to hide away their beautiful daughters. This was certainly not something for which a lovely girl would ever volunteer. It was really a sort of a perpetual widowhood.⁴

“Let the king appoint commissioners in every province of his realm to bring all these beautiful young women into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch, who is in charge of the women; and let beauty treatments be given to them” (2:3). Barnes speaking of the harem says: “In the Persian palaces it was very extensive, since the monarchs maintained, besides their legitimate wives, as many as 300 or 400 concubines…” ⁵ We can guess that this roundup of beauties might have potentially doubled his number of concubines. The new beauties would be placed in the harem under the charge of the eunuch Hegai. There they would be given beauty treatments. These skin treatments in the Hebrew convey the idea of rubbing or scouring the body.⁶

‘Then let the young woman who pleases the king be queen instead of Vashti.’ This advice appealed to the king, and he followed it” (2:4). Coffman, speaking of the king, said: “Evil beast that he was, Xerxes liked the idea…” ⁷ Meyer comments: “How great is the influence of Christianity in raising our standards and pervading the world with a loftier morality!” ⁸ Today the idea of a harem is generally frowned upon. However, there are still a few around.

Prince Bolkiah of Brunei is said to have had 30-40 women in his harem and some of these were younger than 16 years of age. King Mswati III, the monarch of Swaziland is said to have had at least 15 wives.⁹ We probably remember the late Jeffrey Epstein who lured many young girls to his private island or sex playground.

ENTER, MORDECAI AND ESTHER

Now there was in the citadel of Susa a Jew of the tribe of Benjamin, named Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jehoiachin king of Judah. Esther 2:5-6.

Pfeiffer and Harrison remark: “The true hero and heroine of the book are now introduced.” ¹⁰ Mordecai was probably born in captivity. His name Mordecai is thought to have originated from the pagan god Marduk.¹¹ We no doubt remember how Daniel and his three friends were named after pagan gods in Babylon (Dan. 1:6-7). Marvin Breneman, Buenos Aires Professor of Old Testament, notes that this is the first mention of the Jewish people. He says that the captivity at the time of Jehoiachin probably refers to his forefather Kish. If it was Mordecai who was carried away in 597 BC, he would now be over 120 years old.¹² Incidentally, some time ago a cuneiform tablet was found near Babylon that mentions a Marduka, who was a high official at the court of Susa during the time of King Xerxes. This Marduka has been identified with our Mordecai.¹³

If we are going to be realistic, we have to be rather amazed that the Jew Mordecai and his cousin Esther are even found in this place. We remember that almost 50,000 Jews went home under Zerubbabel back in 537 BC. We might wonder why Mordecai and Esther did not return to the land of Israel. They were probably too young, but why didn’t their families return? Technically, they were living in disobedience since they did not heed the call to return home.

We might ask further “Why were they not known as Jews?” Had they been practicing Jews, the people in Susa surely would have known that. They would have been buying kosher food, keeping the Sabbath, lighting Sabbath candles and getting together with other Jewish people.

In all this, we just have to say with the hymn writer William Cowper that “God moves in a mysterious way his wonders to perform.” A. B. Simpson, founder of the Christian and Missionary Alliance once said: “God is preparing his heroes, and when the opportunity comes, he can fit them into their places in a moment, and the world will wonder where they came from.” ¹⁴ Mordecai and Esther may not have been practicing Jews but God was about to use them to save the whole Jewish race.

We might add that Mordecai and Esther’s keeping quiet about their religion is no excuse for us to keep quiet about ours today. We are not in their unique situation. We also have the New Testament command to spread the gospel (Mat. 28:19-20). However, as God leads us in this age, we can also do great things just as they did. God can still move mysteriously.

“Mordecai had a cousin named Hadassah, whom he had brought up because she had neither father nor mother. This young woman, who was also known as Esther, had a lovely figure and was beautiful. Mordecai had taken her as his own daughter when her father and mother died. (2:7). His adopted cousin Hadassah (Hebrew, myrtle) also had the name of Esther (Persian, star).

Guzik says, “… We regard that the Bible is generally given to understatement; when it says that Esther was lovely and beautiful, we know that it isn’t exaggerating.” ¹⁵ Utley comments, “We would say Esther was stunning and stood out in a crowd, a real showstopper, eye-catcher…” ¹⁶ Esther was not just beautiful in face and form but she was beautiful and attractive as a person. The Bible says: “Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised” (Prov. 31:30 NAS).

“When the king’s order and edict had been proclaimed, many young women were brought to the citadel of Susa and put under the care of Hegai. Esther also was taken to the king’s palace and entrusted to Hegai, who had charge of the harem” (2:8). We see that Esther was “taken” and placed in the harem under the care of the eunuch Hegai. We have confirmation of this person as an officer of Xerxes in the history of Herodotus.¹⁷

Undoubtedly, it was against her will to be taken and also against the will of Mordecai. Since Esther was probably the town beauty there was no way to keep her hidden and out of the harem. Wiersbe points out that it was a problem for a Jewess to be in a harem and to marry a Gentile as well.¹⁸ Esther would be exposed to many Gentile ideas and practices, such as intermarriage with pagans, as well as to Gentile non-kosher food in the harem. Beloved radio pastor Dr. G. Vernon McGee says, “Up to this point there has been nothing spiritual in the palace. It was as godless as anything could possibly be. Drunken orgies were often held, but God is going to overrule.” ¹⁹

“She pleased him and won his favor. Immediately he provided her with her beauty treatments and special food. He assigned to her seven female attendants selected from the king’s palace and moved her and her attendants into the best place in the harem” (2:9). Esther’s grace and beauty were so impressive that even the eunuch became fond of her and provided her with special favors. “Just as Joseph found favor in Egypt (Gen. 39:21) and Daniel in Babylon (Dan. 1:9) so Esther found favor in Shushan…” ²⁰ “He and Esther had become friends…He saw in Esther the probability of the new queen and wanted to gain her favor.” ²¹ In Proverbs 3:3-4, we read: “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man.”

We need to stop and consider that life in the harem was no pleasant thing. Josephus tells us that Esther was part of a group of 400 young ladies (Ant.11.6.2). All these ladies were competing against each other for the king’s favor. We can imagine jealousy, gossip and all kinds of evil actions going on. Coffman says, “It was most certainly one of the vilest cesspools of immorality, selfishness, greed, hatred, wickedness, lust and shame that existed in the ancient pagan world.” ²² We can be sure that all this was not going on in Esther’s corner of the harem.

“Esther had not revealed her nationality and family background, because Mordecai had forbidden her to do so” (2:10). We can begin to see why God had led Esther and Mordecai to be incognito in their relationships and testimony. We will see later how there was a latent antisemitism in Persia just as in the rest of the world. Being a Jewess probably would have caused her untold misery in the harem and it would have spoiled her chances of becoming queen.

“Every day he walked back and forth near the courtyard of the harem to find out how Esther was and what was happening to her” (2:11). It becomes apparent that Mordecai had some position at the gate. He could have been at least a porter or doorkeeper at the palace gate. We sense that Mordecai was quite concerned about Esther’s situation. The Scottish divine Robert Jamieson says: “Mordecai walked every day before the court of the women’s house—The harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those without as if they were thousands of miles away. But hints were given him through the eunuchs.” ²³

“Before a young woman’s turn came to go in to King Xerxes, she had to complete twelve months of beauty treatments prescribed for the women, six months with oil of myrrh and six with perfumes and cosmetics” (2:12). There may have been other things involved in the lengthy beauty treatments. It is possible that the eunuchs were looking for health or emotional problems that might show up in the girls. Guzik says: “One reason for the lengthy time of preparation was to tell if the women had been pregnant upon coming into the harem so that the king would not be charged with fathering a child that was not his.” ²⁴ McGee adds a little bit of needed levity here: “May I say to you that if your wife takes a few hours in a beauty salon, you ought not to complain – these girls spent a whole year
there!” ²⁵

“And this is how she would go to the king: Anything she wanted was given her to take with her from the harem to the king’s palace” (2:13). The girls could dress and make up themselves like a queen if they so desired. There was apparently no limit to the fancy clothes, jewels and makeup they could wear for their rendezvous with the king. Utley thinks that all this was a means of letting the king know something about each girl’s personality.²⁶

“In the evening she would go there and in the morning return to another part of the harem to the care of Shaashgaz, the king’s eunuch who was in charge of the concubines. She would not return to the king unless he was pleased with her and summoned her by name” (2:14). Coffman describes this saying: “One frightful night in the bed with Ahasuerus, and the next morning relegated to the status of a concubine, never more to see him, unless called by name; and the odds are that he did not even remember the names of half of them…” ²⁷ At its very best this was a dreadful system designed for the utter selfishness of the king. Guzik comments about it saying: “As for the 399 who lost, they were banished to the harem where they stayed the wife or the concubine of the king, but rarely if ever saw him afterwards. And they were never free to marry another man, essentially living as a perpetual widow.” ²⁸

ESTHER GOES IN TO THE KING

When the turn came for Esther (the young woman Mordecai had adopted, the daughter of his uncle Abihail) to go to the king, she asked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested. And Esther won the favor of everyone who saw her. Esther 2:15

Esther had a perfect submission about her, and she did only what Hegai advised her to do. After all, he was the expert and knew exactly what the king liked. Anders says, “…Esther went to the king in understated simplicity, allowing her natural beauty and gentle manner to commend her.” ²⁹ Breneman comments: “Esther’s sound life, based on Hebrew (biblical) ethical principles, was expressed in the character and poise of her person.” ³⁰ It can be noted throughout the Bible that God can make a person look really good if he wishes.

“She was taken to King Xerxes in the royal residence in the tenth month, the month of Tebeth, in the seventh year of his reign” (2:16). Esther went to the king and found his favor sometime in our months of December and January 479-478 BC. This was four years after Queen Vashti was dethroned.³¹ Joseph Exell in the Pulpit Commentary states: “This humble Jewish maiden, an orphan, dependent for her living upon the charity of her cousin Mordecai – this girl became the first woman in all Persia, the wife of the most powerful living monarch on earth, the queen of an empire comprised of more than half the world of that time.” ³²

“Now the king was attracted to Esther more than to any of the other women, and she won his favor and approval more than any of the other virgins. So he set a royal crown on her head and made her queen instead of Vashti” (2:17). Esther became queen not by wearing gaudy diamonds and jewelry but by humility and trust in God. Peter talks about this as he gives advice for women today: “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Pet. 3:3-4).

King Xerxes must have been bored with his hundreds of sex slaves. In his heart, he probably longed for true love and affection, like he might have had with Vashti, but now has with Esther. So, it is today that sex without love and commitment becomes a disgusting thing. God certainly knew what he was doing when he invented a lifelong, covenant marriage between a man and a woman. There is nothing on earth more precious and beautiful than that relationship. Out of lifelong, loving, covenant relationship, children were to be brought forth who would love and serve their parents and their God (Mal. 2:15 ESV). This was God’s beautiful plan but today we see humankind abusing this plan with divorce, live-in relationships, homosexuality adultery, pornography, prostitution, transgenderism and a host of other evils.

Seventeenth-century presbyterian Matthew Henry comments: “We see to what absurd practices those came, who were destitute of Divine revelation, and what need there was of the gospel of Christ, to purify men from the lusts of the flesh, and to bring them back to the original institution of marriage. Esther was preferred as queen. Those who suggest that Esther committed sin to come at this dignity, do not consider the custom of those times and countries.” ³³

Now the king had a real wife, a loving wife who could sit enthroned by his side. By her appearance and conduct, she added some real class to the kingdom. All the concubines would now have to pay Queen Esther profound respect.³⁴ Now the kingdom was ready for a real party and banquet.

“And the king gave a great banquet, Esther’s banquet, for all his nobles and officials. He proclaimed a holiday throughout the provinces and distributed gifts with royal liberality” (2:18). Some commentators see this as a remission of taxes also. Guthrey says: “Remission of taxes is an interpretation. The Hebrew word means ‘release’ (AV), and, as well as remission of taxes, could imply a holiday…a release of prisoners, or a release from military service.” ³⁵ The NAS version reads: “…he also made a holiday for the provinces and gave gifts according to the king’s bounty.” (Est. 2:18 NAS)

MORDECAI UNCOVERS A CONSPIRACY

When the virgins were assembled a second time, Mordecai was sitting at the king’s gate. Esther 2:19

This verse has puzzled commentators over the centuries. With Esther already chosen as queen, there would seem to be no more need to gather virgins. Some have suggested that these girls might have arrived too late for the contest. Wiersbe adds: “…Queen or no queen, a man like Ahasuerus wasn’t about to release a group of beautiful virgins from his palace!” ³⁶

“But Esther had kept secret her family background and nationality just as Mordecai had told her to do, for she continued to follow Mordecai’s instructions as she had done when he was bringing her up” (2:20). McGee says, “This girl is a rather remarkable person. Even married to the king, she still takes instructions from the man who reared her.” ³⁷ Anders adds: “Despite the hedonistic culture in which they lived, both Esther and Mordecai retained their moral integrity, as well as their sense of duty and loyalty to Xerxes.” ³⁸

“During the time Mordecai was sitting at the king’s gate, Bigthana and Teresh, two of the king’s officers who guarded the doorway, became angry and conspired to assassinate King Xerxes” (2:21). Conspiracies and murders of kings were fairly common occurrences in that era. In fact, Xerxes would die from assassination by his associates some fourteen years later. We can imagine that great care was exerted to guard the king. The service of Mordecai in this respect was of critical importance.

The fact that Mordecai was sitting at the king’s gate is seen by most commentators as a position of power and influence in the kingdom (cf. 3:2; 4:6; 5:9; 6:10). According to Herodotus Persian officials were required to remain at the king’s gate.³⁹ Evidently, Mordecai had a political job, the kind of job that would cause many Christians today to turn up their noses. Of course, in such a position he would have had access to inside information on the kingdom. He could have had a flippant or even bitter attitude toward the king but he did not. Perhaps he was remembering the words of Jeremiah 29:7 that God gave to the exiles: “…seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper.”

In his position of trust, he overheard Bigthana and Teresh, two of the king’s officers, plotting their master’s murder. Again, he could have shrugged it off in bitterness for losing Esther or he could have thought that as a Jew it was of no concern to him. However, he took the matter very seriously.

“But Mordecai found out about the plot and told Queen Esther, who in turn reported it to the king, giving credit to Mordecai” (2:22). We can realize from this verse that Mordecai in his official position still had some contact with the queen. Esther not only relayed this important information to the king, but she apparently insured that Mordecai got credit for this revelation. We can be certain that this incident did much to establish the integrity of both Mordecai and Queen Esther.⁴⁰

“And when the report was investigated and found to be true, the two officials were impaled on poles. All this was recorded in the book of the annals in the presence of the king” (2:23). Clarke describes this terrible punishment if impaling: “A pointed stake is set upright in the ground, and the culprit is taken, placed on the sharp point, and then pulled down by his legs till the stake that went in at the fundament passes up through the body and comes out by the side of the neck…The culprit lives a considerable time in excruciating agonies.” ⁴¹

So ends this chapter of almost nail-biting suspense. We stand amazed at what two faithful people could do when they realized the truth of Psalm 31:15: “My times are in your hands…”

CHAPTER 3

After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him and giving him a seat of honor higher than that of all the other nobles. Esther 3:1

We can be sure of one thing, that the king did not talk it over with his wife before elevating Haman. It was obviously a very rash decision. The word “Agagite” was bad news to Mordecai and it would have been the same to Esther. It sprang from Agag, the king of the Amalekites whom King Saul captured (Exo. 17:8ff.; 1 Sam. 15:7ff.).¹ Had Saul obeyed the Lord and destroyed all the evil Amalekites, Haman would not have been around. Also, Saul himself would not have later been killed by an Amalekite (2 Sam. 1:1ff.). Mordecai was after all a relative of Kish, thus of Saul and of Benjamin (Est. 2:5).

God had sworn eternal vengeance against the Amalekite nation for attacking his child Israel as the latter toddled out of Egypt (Deut. 25:18). It is very strange and interesting that Haman would seek to destroy the whole nation of Israel (v. 6). That tells us that there is an ancient problem present. Amalek was an offspring of Esau (Gen. 36:12) who wanted to murder Jacob (Gen. 27:41). When God says a whole nation must be destroyed, we had best believe him.

Haman was elevated to vizier or prime minister of the vast kingdom. He was the man second in power to the king. Everyone in the kingdom would have to bow to him. It did not take this enemy of Israel long to begin plotting against the Jewish nation.

“All the royal officials at the king’s gate knelt down and paid honor to Haman, for the king had commanded this concerning him. But Mordecai would not kneel down or pay him honor” (3:2). Walter Savage Landor (1775-1864), the British essayist, wrote: “When little men cast long shadows, it is a sign that the sun is setting.” ² Mordecai was not in the least fooled by the new fame of Haman. While everyone at the gate hit the dirt and prostrated themselves when Haman appeared, Mordecai did not bend even a knee.

The Jewish people did not have anything against bowing to important people. We see them doing that many places in scripture (cf. Gen. 18:2; 23:7; 33:3, 6-7; 42:6; 43:26; Exo. 18:7; 1 Sam. 24:8; 2 Sam. 14:4; 16:4; 18:28). The problem was that Mordecai was dealing with an ancient enemy of Israel. It was probably in that respect that he finally admitted his Judaism. One of the Jewish Targums (Aramaic paraphrase of the Hebrew Bible) had said that “no self-respecting Benjamite would show reverence to a descendant of the Amalekites.” ³ Apparently, Mordecai was taking that advice seriously.

“Then the royal officials at the king’s gate asked Mordecai, ‘Why do you disobey the king’s command?’ Day after day they spoke to him, but he refused to comply. Therefore, they told Haman about it to see whether Mordecai’s behavior would be tolerated, for he had told them he was a Jew” (3:3-4). Day after day Mordecai refused to bow to Haman. At first Haman did not seem to notice this insubordination. However, Mordecai’s “friends” at the gate eventually let him know about it. We can imagine that proud Haman “blew his stack” at the news. Utley says, “By willfully disobeying a royal command, he was putting his job and his life in jeopardy. By angering Haman, he was putting every Jew in the empire at risk!” ⁴ The fact that Haman did not immediately strike off Mordecai’s head illustrates that the latter may have had an important job in the king’s service.

“When Haman saw that Mordecai would not kneel down or pay him honor, he was enraged.” (3:5). We have been introduced to our heroes and now we get introduced to our villain. Utley says of Haman: “This is the first of several mood swings. Haman is depicted as rapidly moving from elation to fury!” ⁵ McGee ventures to put words in Haman’s mouth saying: “I’ve got everything in the world I want; I can have anything in the kingdom, but that little Jew won’t bow to me.” McGee continues: “We have only to turn back the pages of history to find that the Jew has attended the funeral of every one of the nations that tried to exterminate him.” ⁶

“Yet having learned who Mordecai’s people were, he scorned the idea of killing only Mordecai. Instead, Haman looked for a way to destroy all Mordecai’s people, the Jews, throughout the whole kingdom of Xerxes” (3:6). Now we begin to see Haman’s ancient hatred emerging. Once he found out that Mordecai was a Jew his blood began to boil with antisemitism. He suddenly had a great desire to kill every Jew in the kingdom, from old men and women to small babies. Haman was only thinking of genocide. Edward Flannery notes that antisemitism is called, “…the longest and deepest hatred of human history.” ⁷ McGee says: “There never has been a time since Israel became a nation down in the land of Egypt to the present moment, that there has not been a movement somewhere to exterminate them.” ⁸ The Persian Empire was vast. It has been estimated by Keil that the empire from Ethiopia to India must have held at least a hundred million people. Of these masses, there were probably two to three million Jews.⁹ The empire included all the Jewish exiles in Assyria, Babylon and Persia plus all the Jews living in Israel. He would have literally wiped out Judaism.

“In the twelfth year of King Xerxes, in the first month, the month of Nisan, the pur (that is, the lot) was cast in the presence of Haman to select a day and month. And the lot fell on the twelfth month, the month of Adar” (3:7). The twelfth year and first month of Xerxes, when the lot was cast, would have been the year 474 BC, which would have fallen in our months of March/April. The genocide would take place in about a year during the month of Adar.

The pur or lot is the Hebrew form of the Babylon word puru. This word can mean “lot” or “fate.” Belief in fate was very much part of the worldview that pervaded in ancient times, with the one exception of Israel.¹⁰ The subsequent holiday of Purim is simply the Hebrew plural form of pur. We might think this practice is weird but numerous ancient occult practices are resurfacing today. Breneman says: “Many forms of a basically pagan worldview pervade our modern world and even Western culture. Thus, there is an increase of spiritism, horoscopes, magic, and various forms of Oriental religions that are based on a pantheism. …” ¹¹ “The book shows the worthlessness of superstition as a guide to life. Haman never even lived to see his ‘lucky’ day…” ¹²

THE EVIL PLOT

Then Haman said to King Xerxes, “There is a certain people dispersed among the peoples in all the provinces of your kingdom who keep themselves separate. Their customs are different from those of all other people, and they do not obey the king’s laws; it is not in the king’s best interest to tolerate them.” Esther 3:8

Haman comes to the king with outright lies, inuendoes, exaggerations and slanders to back up his serious claims. “His vague description of the situation made the danger seem even worse.” ¹³ McConville sees the attack as “a masterly propaganda exercise.” ¹⁴ Unfortunately, he spewed his lies to a dull, credulous king whose mind was probably on his harem and not on the horrible content of Haman’s proposal. We wonder how many times in history antisemites have spewed their hatred and convinced other kings to destroy the Jewish people.

Haman was a poor example of humanity. He could have claimed several qualities that the Lord despises. Proverbs 6:16-19 says: “There are six things the LORD hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a person who stirs up conflict in the community.” It seems that Haman was an expert in all these things.

“If it pleases the king, let a decree be issued to destroy them, and I will give ten thousand talents of silver to the king’s administrators for the royal treasury” (3:9). The thing that stands out here is the massive amount of money promised. Ten thousand talents of silver would be 375 tons according to the NIV notes on this verse. Even at very old silver prices the amount would have run into the millions of dollars.¹⁵ With today’s silver prices it would easily run into a couple hundred million dollars in US currency.

It is difficult to believe that Haman had that kind of money. If he did, it is hard to believe that he could hate the Jews enough to give it all for their destruction. The historian Herodotus tells us that King Darius I received only about 15,000 talents of silver for a whole year’s revenue.¹⁶ What seems more likely is that Haman was expecting to collect his money from the property of murdered Jews. That money he would transfer over to the king. In all likelihood, the king was still short on cash because of his disastrous defeat at the hands of the Greeks. The king, for some reason, turned down Haman’s offer.

“So the king took his signet ring from his finger and gave it to Haman son of Hammedatha, the Agagite, the enemy of the Jews” (3:10). Eastern potentates usually wore their personal seal upon their rings. To seal a matter, they would impress their rings in warm wax. For the king to give away his seal to Haman was a reckless act, since it conveyed to Haman unlimited authority. In one sense, the creep Haman for a brief time almost ruled the vast Persian Empire. Anders says of the king, “He represents the criminality of indifference.” ¹⁷ Breneman says, “both Vashti and Esther showed that they had much more respect for the dignity of life than did Xerxes and Haman.” ¹⁸

“‘Keep the money,’ the king said to Haman, ‘and do with the people as you please’” (3:11). Utley thinks this sounds much like the beginning of an Oriental bargaining session. He thinks the king might have been allowing Haman to pay all his henchmen with the money collected.¹⁹The whole bargaining session was one of those extremely bleak and sad days for humanity.

DELIVERING THE DREADFUL MESSAGE

Then on the thirteenth day of the first month the royal secretaries were summoned. They wrote out in the script of each province and in the language of each people all Haman’s orders to the king’s satraps, the governors of the various provinces and the nobles of the various peoples. These were written in the name of King Xerxes himself and sealed with his own ring.” Esther 3:12

How strange! On this very day at sunset, the Jews would begin the celebration of Passover, their deliverance from the bondage and death of Egypt. Now Haman was busy preparing another great disaster from which they would also need deliverance. We have to agree with Coffman: “God’s people never faced a more terrible threat than this one.”

“Dispatches were sent by couriers to all the king’s provinces with the order to destroy, kill and annihilate all the Jews – young and old, women and children – on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods” (3:13). McConville describes the Persian delivery service as very similar to the Pony Express in the early American West. The Persian riders were stationed 24 hours apart and they could deliver a message across the vast Persian Empire in record time.²⁰ The decree was merciless and would include the young and the old. The only good thing about it was that the Jews were given a year to prepare for their death.

“A copy of the text of the edict was to be issued as law in every province and made known to the people of every nationality so they would be ready for that day” (3:14). There has hardly been a time when there was such uniform law over such an immense territory. The empire was so large that there was almost no place for the Jews to escape. Assuming that antisemitism raged in that time as it has raged ever since there were probably thousands and perhaps millions of people in the empire who could hardly wait for the day to kill Jews.

“The couriers went out, spurred on by the king’s command, and the edict was issued in the citadel of Susa. The king and Haman sat down to drink, but the city of Susa was bewildered” (3:15). Haman wasted no time sending the couriers out. The historian Herodotus wrote: “Nothing mortal travels so fast as these Persian messengers.” ²¹ Guthrie says: “The decree would reach even distant parts of the empire with months to spare before the thirteenth day of Adar…” ²² With that, the drinking buddies sat down together.

We can be assured that the decree was not good news for thinking Persians. Many of them probably had Jewish friends. If the Jews were as adept at intermarrying with Gentiles as they later were in the days of Ezra and Nehemiah, many Persians had Jewish spouses. There could also be much concern for the Persians, that once a mob tasted human blood they would continue with their theft and murder even of those who were not Jewish.²³

Jamieson well describes this picture: “The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with his favorite sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects.” ²⁴ Helen Keller once said: “Science may have found a cure for most evils, but it has found no remedy for the worst of them all – the apathy of human beings.” ²⁵

CHAPTER 4

When Mordecai learned of all that had been done, he tore his clothes, put on sackcloth and ashes, and went out into the city, wailing loudly and bitterly. Esther 4:1

Mordecai knew that he and his people were in a terrible situation. Once a law was passed, the Persians felt it could never be revoked (1:19). He knew his people, the Jews, were about to be annihilated. He probably felt that he was to blame for most of the trouble. In the West, it is difficult to understand Oriental expressions of grief. We try to hold our emotions in check, but they let it all out (cf. 1 Gen. 37:34; 2 Sam. 1:11; Isa. 3:24; Dan 9:3).¹ The tearing of one’s clothes in grief is called kriah in Hebrew and is still practiced today. For funerals of their loved ones, Jews often make a small tear in their clothing. Sackcloth was a rough cloth made from the hair of goats or camels. It was very uncomfortable when worn next to the skin.² Ashes put on the head were a universal sign of grief. In addition to all this, Mordecai went to the city weeping and wailing loudly and bitterly.

“But he went only as far as the king’s gate, because no one clothed in sackcloth was allowed to enter it” (4:2). Anders says: “…The cardinal rule of Persian etiquette was apparently never to upset the king (see Neh. 2:1-2).” ³ To weep or mourn in the king’s presence was absolutely forbidden. The king’s presence was supposed to make people happy and not sad.

“In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting, weeping and wailing. Many lay in sackcloth and ashes” (4:3). Commentators remark about how strange it is that prayer is not mentioned here. In fact, prayer is mentioned only once (Ezr. 6:10) in all the post-exilic books. That does seem strange. We can assume that prayer accompanied all the acts of penitence, but it is never mentioned. McGee feels that it is because the people were out of God’s will by not returning to the land and therefore, they did not feel the liberty to pray or talk of prayer.⁴

QUEEN ESTHER HEARS THE BAD NEWS

When Esther’s eunuchs and female attendants came and told her about Mordecai, she was in great distress. She sent clothes for him to put on instead of his sackcloth, but he would not accept them. Esther 4:4

Queen Esther was secluded in her royal harem, completely insulated from what was going on in the world. She must have been quite shocked to hear news of Mordecai’s great troubles. Her servants undoubtedly knew about her relationship with Mordecai, but they probably did not suspect that she was his close relative.⁵ The news about him was likely embarrassing to Esther so she sent some good clothes for him to put on. However, his problem had nothing to do with clothes. Esther’s insulated situation reminds us of the church’s condition today. McGee remarks: “Someone has said that the modern pulpit has become a place where a mild-mannered man gets up before a group of mild-mannered people and urges them to be more mild-mannered.” ⁶Somehow, we do not understand the deadly turbulence that is going on in the world around us and therefore we are unable to address it.

“Then Esther summoned Hathak, one of the king’s eunuchs assigned to attend her, and ordered him to find out what was troubling Mordecai and why. So Hathak went out to Mordecai in the open square of the city in front of the king’s gate” (4:5-6). Apparently, the king had assigned one of his eunuchs to care for and watch over Queen Esther. Some commentators suspect that Hathak was Jewish.⁷ That would not be out of the ordinary because Jewish people had a strong tendency to work their way up in Gentile governmental systems. These royal servants had the freedom to go in and out of the Harem while Esther had no such liberty.

“Mordecai told him everything that had happened to him, including the exact amount of money Haman had promised to pay into the royal treasury for the destruction of the Jews. He also gave him a copy of the text of the edict for their annihilation, which had been published in Susa, to show to Esther and explain it to her, and he told him to instruct her to go into the king’s presence to beg for mercy and plead with him for her people” (4:7-8). It seems that Mordecai “spilled his guts” to Hathak. By his sharing this kind of closely guarded information we can surely believe that Hathak was a Jew. This also tells us something about Mordecai’s governmental position. “Since Mordecai knew the exact amount of Haman’s bribe, he either had connections in the palace or his official function allowed access to detailed information.” ⁸ This section does not say much about the intimacy the queen of Persia had with the king.

“Hathak went back and reported to Esther what Mordecai had said. Then she instructed him to say to Mordecai, ‘All the king’s officials and the people of the royal provinces know that for any man or woman who approaches the king in the inner court without being summoned the king has but one law: that they be put to death unless the king extends the gold scepter to them and spares their lives. But thirty days have passed since I was called to go to the king’” (4:9-11). Getting the full truth about the fate of her people must have shocked Esther to the core. Yet, she did not see how she could go to the king without his invitation. We learn much about this strange custom of Median and Persian kings from the Greek historian Herodotus (Hist. 3.118,140).⁹ Just to appear before the king uninvited was positively life-threatening.

After all, the king had not called her for thirty days. Perhaps she was losing favor or else he might have been sensually involved with another woman in his harem.

Probably, Esther was at this point still having thoughts of self-preservation. She would soon lose any such thoughts. Meyer asks: “Was her love for her people greater than her love for herself? In her resolve, there was surely something of the great love of Christ…We should look upon our position as a sacred trust to be used for others.” ¹⁰

“When Esther’s words were reported to Mordecai, he sent back this answer: ‘Do not think that because you are in the king’s house you alone of all the Jews will escape’” (4:12-13). The palace would provide no protection for Esther. She also would be caught in Haman’s trap. What could she do in this terrible situation? We are reminded of words that have been credited to Edmund Burke: “All that is required for evil to triumph is for good men to do nothing.” ¹¹“She was not accidentally the one who became queen. She is there for a very definite purpose, and God has been arranging this all the time.” ¹² How true the words of God in John 16:33, both in her day and in ours: “…In this world you will have trouble. But take heart! I have overcome the world.”

“For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?” (4:14). “Mordecai’s argument is brutal in its clarity. Death awaited her whether she approached the king or not, therefore she had nothing to lose.” ¹³ If she did not act, God’s plan would not fail to materialize. He would simply use someone else for the deliverance of his people. Wiersbe mentions how young John Mark once failed as a missionary and returned home to his mother. However, very soon he was replaced with young Timothy who joined the team and did not fail (Acts 13:13; 15:36-41; 16:3).¹⁴

Whether it was Esther, called upon to sacrifice her life for the Jews in ancient Persia, or Dietrich Bonhoeffer who was called upon to sacrifice his life for Jews in the Nazi Holocaust, it is a frightful and urgent calling. Proverbs 24:11-12 says: “Rescue those being led away to death; hold back those staggering toward slaughter. If you say, ‘But we knew nothing about this,’ does not he who weighs the heart perceive it? Does not he who guards your life know it? Will he not repay everyone according to what they have done?”

The statement, “And who knows but that you have come to your royal position for such a time as this?,” has been called the most famous phrase in the whole book.¹⁵ Breneman says: “In the biblical perspective election is for service, not just for one’s own benefit. Being liberator of her people was more important than being the queen of Persia…” ¹⁶

QUEEN ESTHER OFFERS HER LIFE

Then Esther sent this reply to Mordecai: “Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish.” Esther 4:15-16

We cannot help but think of Jesus who willingly offered his life to save his people from eternal death and destruction (Mt. 20:28). We remember how he left us with the same pattern of self-sacrifice (Matt. 10:28; Phili. 1:21).

Once again, we see the call for universal Jewish fasting but strangely there is still no mention of prayer. We have to conclude that fasting had to be accompanied by prayer if deliverance would be gained. From their position of already fasting, weeping and wailing (4:3), it was not difficult for the Jews to heed Esther’s advice and join her. They were accustomed to fast from both food and water on the great Day of Atonement. That was only a one-day fast. Some folks today have taken long fasts from food, much like the forty-day fast of Jesus. However, after three days fasting from water one’s health can begin to be seriously damaged.

Most of us Christians are familiar with Esther’s great reply, “If I perish, I perish.” Matthew Henry says: “This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope.” ¹⁷ Coffman says: “Esther’s action here equals or surpasses anything ascribed in the literature of all nations to the greatest heroes of the human race. What a marvel was Esther!…” ¹⁸

“So Mordecai went away and carried out all of Esther’s instructions” (4:17). Mordecai also had a very serious job to do, and he did it. They worked closely together for God’s glory.

CHAPTER 5

On the third day Esther put on her royal robes and stood in the inner court of the palace, in front of the king’s hall. The king was sitting on his royal throne in the hall, facing the entrance. Esther 5:1

Commentators feel that Esther went to the king on the third day, after some 40 or 45 hours of fasting.¹ This was really a “do or die” occasion and no doubt, bystanders gasped that she appeared before the king uninvited. For this meeting, she dressed in her finest royal robes. McConville says, “From the moment of Esther’s entry into the inner court she has the air, not of a sacrificial victim, but of a queen.” ² Apparently, the queen stood in the inner court and was visible from the king’s throne.

When he saw Queen Esther standing in the court, he was pleased with her and held out to her the gold scepter that was in his hand. So Esther approached and touched the tip of the scepter. (5:2). What we might have here in scripture is but a brief summary of this reception. It is interesting that both the historian Josephus (Antiq. 11. 6. 9) and the Septuagint Greek Translation (LXX) may have some details of the meeting. In both accounts, Esther saw the king arrayed in his glorious garments and giving her a stern and terrifying look. With that, Esther fainted and fell against one of her servant girls. The king immediately sprang up from his throne, took her in his arms and comforted her. He also put his golden scepter upon her. We cannot think that all this happened because of Esther’s charms. Proverbs 21:1 says: “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will” (ESV).

Getting to touch the golden scepter was of great importance, meaning that the one approaching the king without an invitation would not die but live and be accepted. Jamieson and associates report on Persian and Assyrian bas-reliefs showing Darius with his slender scepter or wand about the length of his own height.³ This picture has a lot of implications for us because our God in a spiritual sense holds out his golden scepter of salvation to each of us. The Bible says, “let us draw near to God with a sincere heart and with the full assurance that faith brings…” (Heb. 10:22). In repentance and faith, we can come and touch this salvation scepter, have our sins forgiven, be granted eternal life and receive full salvation.

“Then the king asked, ‘What is it, Queen Esther? What is your request? Even up to half the kingdom, it will be given you’” (5:3). The king knew that Esther had a very important request since she came to see him at the risk of her life. The pledge of giving half his kingdom was only a manner of speaking in the royal courts (cf. Mk. 6:23). McConville relates: “Kings were wont to make extravagant offers at such moments, more or less by way of a compliment, and without the intention that they be taken literally.” ⁴ Apparently, on one occasion a certain woman by the name of Artaynte took advantage of Xerxes and asked for one of his beautiful robes. That whole request ended in disaster.⁵

“‘If it pleases the king,’ replied Esther, ‘let the king, together with Haman, come today to a banquet I have prepared for him’” (5:4). It is very interesting, that in a book in which the divine name is not mentioned, there is a seeming revelation of it in this verse. The initial Hebrew letters to the phrase “Let the king come today” spell out the divine name (YHWH).⁶ Utley mentions a thing or two about Persian etiquette: “Usually Persian kings ate alone, possibly joined from time to time by family or someone from the seven special families. For Esther to invite the king for a private meal was unusual, but to also invite Haman would have been highly unusual.” ⁷ Esther, with the Lord’s help, demonstrates a great deal of skill in keeping the king in suspense and keeping Haman involved.

“‘Bring Haman at once,’ the king said, ‘so that we may do what Esther asks.’ So the king and Haman went to the banquet Esther had prepared” (5:5). Anders enlightens us a bit more on the customs of that time: “In Near Eastern culture no serious discussions were conducted while eating. Once the meal was finished and they entered the more relaxed atmosphere of drinking wine, then important issues were allowed.” ⁸ From what we have seen so far, the drinking of wine might have been the king’s most favorite part of the meal.

“As they were drinking wine, the king again asked Esther, ‘Now what is your petition? It will be given you. And what is your request? Even up to half the kingdom, it will be granted’” (5:6). Undoubtedly, this was a nervous point for Esther. Somehow the queen did not feel at peace about making her request at this moment. The Bible says that there is a time for every purpose under heaven (Eccl. 3:1). The Holy Spirit, who often came upon Old Testament people, may have been whispering to Esther “not now,” “wait on the Lord.”

“Esther replied, ‘My petition and my request is this: If the king regards me with favor and if it pleases the king to grant my petition and fulfill my request, let the king and Haman come tomorrow to the banquet I will prepare for them. Then I will answer the king’s question’” (5:7-8). Some might think that Esther was too afraid to present her request and wanted to put it off to another day. More than likely, the Lord was directing her request. As the story goes on, we will see that some things had to happen in God’s plan before her request was made. “Timing is everything” as they say. Both the king and Haman got to spend a night in suspense. God wanted to do some things for the king and for Haman before Esther’s next banquet.

McConville wonders: “Esther’s first dinner is for the king (v. 4). Her second, however, is for the king and Haman (v. 8). There is just a hint here that Esther’s purpose is to sow a resentment in the king’s mind and have him think that this Haman was staking too big a claim both in the kingdom and in his wife’s esteem.” ⁹ God had to be in it because kings are not in the habit of waiting around.

HAMAN’S RAGE BUILDS

Haman went out that day happy and in high spirits. But when he saw Mordecai at the king’s gate and observed that he neither rose nor showed fear in his presence, he was filled with rage against Mordecai. Esther 5:9

Guzik says: “Miserable Haman! Honored by both the King and Queen of Persia, yet the disapproval of one man makes him feel worthless. This is an accurate description of how empty the rewards of this world are…” ¹⁰ Haman reminds us a lot of a yo-yo, in that he keeps on rapidly going up and down in his emotions.

“Nevertheless, Haman restrained himself and went home. Calling together his friends and Zeresh, his wife, Haman boasted to them about his vast wealth, his many sons, and all the ways the king had honored him and how he had elevated him above the other nobles and officials” (5:10-11). At least Haman did not vent his rage on Mordecai. That would have made his bad situation a lot worse. Instead, he went home and began to gloat before his wife, children and friends.

Wiersbe says: “Many theologians are of the conviction that pride is the very essence of sin…Someone has said that pride is the only known disease that makes everybody sick except the person who has it.” ¹¹ Pride even makes its possessor sick, but it is a deadly spiritual sickness that will result in eternal ruin.

Haman boasted in his ten sons. Herodotus (Hist 1. 136) tells us that both the Hebrews and Persians considered that a large number of sons was a sign of divine blessing. It is good to have a healthy pride in our children if we remember that they are gifts from God and that we cannot take credit for them ourselves.

“‘And that’s not all,’ Haman added. ‘I’m the only person Queen Esther invited to accompany the king to the banquet she gave. And she has invited me along with the king tomorrow. But all this gives me no satisfaction as long as I see that Jew Mordecai sitting at the king’s gate’” (5:12-13). Clarke says: “He has such a high opinion of his own worth, that he conceives himself defrauded by everyone who does not pay him all the respect and homage which he conceives to be his due.” ¹² Haman, because of his great pride, and because of Mordecai slighting him, simply could not enjoy the great blessings heaped upon him.

His wife Zeresh and all his friends said to him, ‘Have a pole set up, reaching to a height of fifty cubits, and ask the king in the morning to have Mordecai impaled on it. Then go with the king to the banquet and enjoy yourself.’ This suggestion delighted Haman, and he had the pole set up” (5:14). Most all the other translations use the word “gallows” here. However, hanging was not a practice in the ancient world. The Persians either crucified or impaled their victims. The NIV has it right here that Haman set up the mechanism to impale Mordecai. We have described this cruel and exceedingly painful punishment in 2:23. The sharpened pole itself was certainly not fifty cubits high (75 feet or 25 meters). What Haman likely did was set the sharpened pole upon some high point or on a wall of the city. He wanted Haman to suffer a painful, humiliating death in front of all the city’s population.¹³

There is a scripture that describes the folly of Haman’s evil plan. “Whoever is pregnant with evil conceives trouble and gives birth to disillusionment. Whoever digs a hole and scoops it out falls into the pit they have made. The trouble they cause recoils on them; their violence comes down on their own heads” (Psa. 7:14-16).

CHAPTER 6

That night the king could not sleep; so he ordered the book of the chronicles, the record of his reign, to be brought in and read to him. Esther 6:1

This chapter opens with a case of royal sleeplessness. We immediately see in this sleeplessness the great providence of God at work. The king asked for a book containing the records of his reign. Perhaps he felt this would certainly put him to sleep. Jamieson says: “In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice…It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them.” ¹

Wiersbe sees at least five evidences of divine providence in this account. First there is the royal insomnia; Second, the king’s choice of entertainment; Third, the servant’s choice of books; Fourth, the king’s delay in rewarding Mordecai; Fifth, the timely arrival of Haman.²

Books can often change a person’s life. Wiersbe says: “Late in February, 1916, a British student bought a book at a used-book stall…It was Phantastes by George MacDonald, and the reading of that book eventually led to that young man’s conversion. Who was he: C. S. Lewis, perhaps the greatest and most popular apologist for the Christian faith in the middle-twentieth century.” ³

“It was found recorded there that Mordecai had exposed Bigthana and Teresh, two of the king’s officers who guarded the doorway, who had conspired to assassinate King Xerxes. ‘What honor and recognition has Mordecai received for this?’ the king asked. ‘Nothing has been done for him,’ his attendants answered” (6:2-3). So, in his sleepless night, the king suddenly became wider awake by what was read. A man by the name of Mordecai had saved his life from two assassins and somehow, he had given this good man no recognition. Barnes comments: “It was a settled principle of the Persian government that ‘Royal Benefactors’ were to receive an adequate reward. The names of such persons were placed on a special roll, and care was taken that they should be properly recompensed…” ⁴

Breneman says that this is the pivotal verse in the whole story.⁵ This pivotal verse is brought about solely by the great providence of God. The verse tells us a lot about God’s delays that happened to Mordecai and that frequently happen to us. We must remember that the hand of God is often in the glove of human circumstances⁶ and even in human delays.

“The king said, ‘Who is in the court?’ Now Haman had just entered the outer court of the palace to speak to the king about impaling Mordecai on the pole he had set up for him” (6:4). It appears that the king had stayed awake all night. Also, Haman may have been up all night as well setting up the mechanism that would supposedly bring about Mordecai’s humiliation and death. Jamieson reminds us of an eastern practice: “It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.” ⁷

“In this passage the themes of apparent coincidence and underlying purposefulness come together with tremendous comic irony…Each of the characters on stage is ignorant of the motives and plans of the other.” ⁸ The king is ready to honor Mordecai while Haman is there to ask for his death. In this occasion of biblical irony, “That which is expected to happen does not, and that which is unexpected does.” ⁹ Two verses from Proverbs seem appropriate here. “When pride comes, then comes disgrace, but with humility comes wisdom” (Prov. 11:2). “Before a downfall the heart is haughty, but humility comes before honor” (Prov. 18:12). What a strange moment it is for Haman’s request. All this reminds us of another verse in Proverbs: “There is no wisdom, no insight, no plan that can succeed against the LORD” (Prov. 21:30).

HAMAN HAS A REALLY BAD DAY

His attendants answered, “Haman is standing in the court.” “Bring him in,” the king ordered. When Haman entered, the king asked him, “What should be done for the man the king delights to honor?” Now Haman thought to himself, “Who is there that the king would rather honor than me?” Esther 6:5-6

Coffman comments: “There is hardly anything in the literature of mankind that presents a more dramatic contrast of the highest status and the lowest ever attained by a man on one single day than that which is here revealed in the person of Haman the great Prime Minister of the Persian Empire under Xerxes.” ¹⁰ It is amazing that Haman did not even get to open his mouth about his plans for Mordecai. Instead, the king began with what his own plans were for Mordecai.

We can see in this passage why fools have so many problems. Their thoughts are always on themselves and not on others. Scripture says, “Like snow in summer or rain in harvest, honor is not fitting for a fool” (Prov. 26:1). Because he was a fool, he quickly misinterpreted the king’s question and assumed that the king was ready to honor him.

“So he answered the king, ‘For the man the king delights to honor, have them bring a royal robe the king has worn and a horse the king has ridden, one with a royal crest placed on its head. Then let the robe and horse be entrusted to one of the king’s most noble princes. Let them robe the man the king delights to honor, and lead him on the horse through the city streets, proclaiming before him, “This is what is done for the man the king delights to honor!”’” (6:7-9). The ancients felt that things belonging to a king, like a robe or a horse conveyed great power to their possessor.¹¹ Indeed, Haman craved that power. “Most of us are unconsciously addicted to the power of lies that keeps our pride alive – our love of the great illusion of life that says we ourselves can be our own gods.” ¹²

The psychologist and author Dr. Keith Ablow says: “False pride can never be sustained. The bubble of narcissism is always at risk of bursting. That’s why young people are higher on drugs than ever, drunker than ever, smoking more, tattooed more, pierced more and having more and more and more sex, earlier and earlier and earlier, raising babies before they can do it well, because it makes them feel special, for a while. They’re doing anything to distract themselves from the fact that they feel empty inside and unworthy.” ¹³

Haman even wanted a crown upon his horse. We know from Assyrian reliefs that there was a practice of setting crown-like headdresses upon horses.¹⁴ Since Haman possessed the king’s seal he apparently wanted to go all the way and receive honor that should be devoted only to the king.

“‘Go at once,’ the king commanded Haman. ‘Get the robe and the horse and do just as you have suggested for Mordecai the Jew, who sits at the king’s gate. Do not neglect anything you have recommended’” (6:10). Guzik says: “It would have been something to see the face of Haman at that moment; to see that the king took his advice completely but gave the honor to his arch enemy – the man that Haman came to ask for his execution.” ¹⁵ What a mortifying reverse of Haman’s fortune!

At this point the king knew that Mordecai was a Jew. Perhaps he had heard the servants speak about it or else he had realized it from the reading of the chronicles. Anders says: “Haman had developed a deep ethnic hatred toward the Jews; now he must honor the one Jew whom he most despised…The king still was unaware that the Jews were marked for destruction…” ¹⁶ The king did not seem to have an idea of the great irony of the situation in which he was placing his favorite.¹⁷

“So Haman got the robe and the horse. He robed Mordecai, and led him on horseback through the city streets, proclaiming before him, ‘This is what is done for the man the king delights to honor!’” (6:11). Wiersbe comments: “What irony! For almost a whole day Haman was the servant of Mordecai, commanding the people to bow down and honor him! The thing Mordecai wouldn’t do for Haman – bow down – Haman had to tell others to do for Mordecai!…With the practiced duplicity that got him where he was, Haman bowed to the king’s commandment and obeyed.” ¹⁸

“Afterward Mordecai returned to the king’s gate. But Haman rushed home, with his head covered in grief, and told Zeresh his wife and all his friends everything that had happened to him. His advisers and his wife Zeresh said to him, ‘Since Mordecai, before whom your downfall has started, is of Jewish origin, you cannot stand against him – you will surely come to ruin!” (6:12-13). It is quite interesting to compare the subsequent actions of these two men. Haman was covered with shame, doubts, fears and confusion, while Mordecai calmly went back to his task at the gate. It seems that he was totally unaffected by all the honor bestowed upon him.

Corrie ten Boom wrote a book entitled Each New Day. In it, she relates this story: “When I saw Sadhu Sundar Singh in Europe, he had completed a tour around the world. People asked him, ‘Doesn’t it do harm to you getting so much honor?’ The Sadhu’s answer was: ‘No. The donkey went into Jerusalem, and they put garments on the ground before him. He was not proud. He knew it was not done to honor him, but for Jesus, who was sitting on his back. When people honor me, I know it is not me, but the Lord, who does the job.’”

Wiersbe also says: “Applause doesn’t change truly humble people, for their values are far deeper. God can trust his blessings with the humble because they seek to honor only the Lord. …Such is the difference between reputation and character.” ¹⁹

It seems that poor Haman was surrounded by domestic prophets who suddenly began to predict his doom. Who needs family and friends like that? The day before, they had all predicted his success in doing away with Mordecai. They even encouraged him to build the cruel structure that was to take Mordecai’s life. His wife Zeresh and his advisors suddenly seemed to be aware of the spiritual importance of the Jewish people and that to persecute them was folly.

“While they were still talking with him, the king’s eunuchs arrived and hurried Haman away to the banquet Esther had prepared” (6:14). It appears that Haman was in a depressed daze when the king’s eunuchs arrived to take him to Esther’s second banquet. Guthrie comments: “Guests were usually fetched and escorted to oriental feasts. This time Haman arrived ‘in haste’ and was altogether at a disadvantage.” ²⁰ As he went along he must have still heard the words of his wife ringing in his ears: “your downfall has started.” ²¹ Poor Haman went to Queen Esther’s second banquet like a sheep going to the slaughter.

CHAPTER 7

So the king and Haman went to Queen Esther’s banquet, and as they were drinking wine on the second day, the king again asked, “Queen Esther, what is your petition? It will be given you. What is your request? Even up to half the kingdom, it will be granted.” Esther 7:1-2

Once again, after the meal, the participants relaxed and drank wine as was the custom. At this time the king again asked Esther what her request was. Once more, he promised to give her that request whatever it was up to half the kingdom. We have to stop and admire Esther’s demeanor. Anders says: “Her comprehension and exploitation of court protocol and rhetoric have gained her favor and audience with the king.” ¹

To this point, there are a lot of things that the king and Haman do not know, and this certainly builds the suspense. The king does not know that his lovely queen is Jewish. Neither does he know of her close relationship with Mordecai. Haman knows that Mordecai is Jewish but he has no idea about his relationship with Queen Esther. He certainly has never guessed that the queen herself is also Jewish.² What an explosion of emotions when all these things are suddenly revealed to the king and to Haman.

“Then Queen Esther answered, ‘If I have found favor with you, Your Majesty, and if it pleases you, grant me my life – this is my petition. And spare my people – this is my request” (7:3). With Esther’s request, Haman may have begun to feel a little faint and his palms were likely getting sweaty. He was probably thinking, “Could it be? Surely, it could not be – or could it?” Queen Esther’s words were almost verbatim from the decree of chapter 3:13. Clarke says: “This was very artfully, as well as very honestly, managed; and was highly calculated to work on the feelings of the king. ‘What! is the life of the queen, whom I most tenderly love, in any kind of danger?’” ³ We have to think of Proverbs 16:4 which says, “The LORD works out everything to its proper end – even the wicked for a day of disaster.”

Queen Esther continues: “For I and my people have been sold to be destroyed, killed and annihilated. If we had merely been sold as male and female slaves, I would have kept quiet, because no such distress would justify disturbing the king” (7:4). Now Haman was probably about to pass out. Esther was surely talking about him and his plan of annihilating the Jews. The king was probably thinking “What monster would want to kill my queen? And how has my queen been sold? Surely not – Oh no! What have I done?”

“King Xerxes asked Queen Esther, ‘Who is he? Where is he – the man who has dared to do such a thing?’” (7:5). Wiersbe comments: “In an absolute monarchy, the king is looked upon as a god and can do no wrong. This is why ancient monarchs always had a stable of scapegoats available – people who could take the blame for the ignorance or inefficiency of the throne.” ⁴ Haman was not just a scapegoat, he fully earned all the wrath that was about to fall upon him. “Esther exposed the truth about Haman – that he was not a faithful servant of the king, he was instead an adversary and enemy, more interested in his own fame and status than the benefit of the king…” ⁵

HAMAN EXPOSED

Esther said, “An adversary and enemy! This vile Haman!” Then Haman was terrified before the king and queen. Esther 7:6

There is probably no modern terror quite like that of standing guilty before an angry eastern king, with absolute power to kill and destroy. I heard of one servant in later times who fell dead of a heart attack when the king merely shouted at him. We can imagine that Haman wished he was dead instead of about to receive the king’s full wrath.

“The king got up in a rage, left his wine and went out into the palace garden. But Haman, realizing that the king had already decided his fate, stayed behind to beg Queen Esther for his life” (7:7). We know from history that Xerxes had a short temper (cf. 1:12). He probably headed for the garden to cool off and let his head settle. He had just learned some shocking information about himself. Wiersbe says: “Without openly accusing him, Esther has implicated the king in a horrible crime, and he was bound to feel guilty…he didn’t realize that the decree was part of a conspiracy. He had signed the death warrant for his own wife! The king had to find a way to save his wife and save face at the same time.” ⁶

“A king’s wrath is a messenger of death…” (Prov. 16:14). Also, “A king’s rage is like the roar of a lion…” (Prov. 19:12). By now the king has probably realized that he had been duped by Haman in whom he placed so much trust. Instead of cooling off, the king was now boiling with rage. At this point, the king may have pronounced a sentence on Haman, although it is not mentioned in this passage. Jamieson says that even the sudden rising of the king’s great anger was the same as pronouncing a sentence.⁷

“Just as the king returned from the palace garden to the banquet hall, Haman was falling on the couch where Esther was reclining. The king exclaimed, ‘Will he even molest the queen while she is with me in the house?’ As soon as the word left the king’s mouth, they covered Haman’s face” (7:8). When Haman saw the rage of the king, he realized that his only hope was to get the favor of the queen. McGee says, “He is mad with fear, and so he gets down on his knees to plead for his life in a craven way.” ⁸ He was falling on the queen’s couch or possibly holding onto her feet as he begged for his life. Imagine, Haman was now groveling and begging a Jew for his life! Unfortunately, that only made Haman’s position a lot worse. Any approach to the king’s wife was absolutely taboo in Persia. Utley says, “It must be remembered that the wife of the king took on something of his royal person. Therefore, to touch her was a grave offense.” ⁹

In his rage the king condemned Haman to death. The eunuchs quickly responded to the decree and covered Haman’s face. Perhaps such a covering prevented the condemned from looking on the king’s face any longer, or it may have been a protection from the evil eye, the ancient curse brought about by an evil stare.¹⁰ In the Middle East today there is still concern about the evil eye and women often wear charms to supposedly ward it off.

“Then Harbona, one of the eunuchs attending the king, said, ‘A pole reaching to a height of fifty cubits stands by Haman’s house. He had it set up for Mordecai, who spoke up to help the king.’ The king said, ‘Impale him on it!’” (7:9). We have met Harbona before in 1:10. He was apparently familiar with Haman’s house and had seen the death contraption that he had set up for Mordecai. This whole situation reminds us of many scriptures: “The righteous person is rescued from trouble, and it falls on the wicked instead” (Prov. 11:8); “Whoever sows injustice reaps calamity, and the rod they wield in fury will be broken” (Prov. 22:8); “As I have observed, those who plow evil and those who sow trouble reap it” (Job 4:8). We can think of many examples where these principles worked in the past. Pharaoh wanted to drown all the Jewish baby boys and later God drowned his whole army in the Red Sea (Exo. 14-15).¹¹ Then there was Satan who thought he had triumphed as he put Jesus on the cross. Later he found out that the cross was the instrument of his own defeat.¹²

“So they impaled Haman on the pole he had set up for Mordecai. Then the king’s fury subsided” (7:10). The Bible mercifully skips the horrible details of Haman’s death by impalement. With Haman’s death, the king’s great fury finally subsides. How true the words of Proverbs 29:16: “When the wicked thrive, so does sin, but the righteous will see their downfall.” There is also that word in Proverbs 25:5: “remove wicked officials from the king’s presence, and his throne will be established through righteousness.”

Although the king has calmed down and is satisfied, there is still a problem. Coffman summarizes: “But the danger was far from being averted. That evil decree sent forth in the authority of the ‘Law of the Medes and Persians that alters not,’ was still out there, in every province of the Empire (Daniel 6:9). The great danger of a wholesale slaughter of the Jews still persisted.” ¹³

CHAPTER 8

That same day King Xerxes gave Queen Esther the estate of Haman, the enemy of the Jews. And Mordecai came into the presence of the king, for Esther had told how he was related to her. Esther 8:1

The Haman ordeal seemingly had brought the king and queen closer together. The king gave Esther the vast and expensive estate of deceased Haman. Wiersbe says, “this gift was probably the king’s way of atoning for his foolish decisions…” ¹ Persian laws allowed the crown to confiscate the estate of the condemned. That included real estate, furnishings, servants and attendants.² We will see soon that it would probably make a nice home for the new Prime Minister.

Finally, the king learned the surprising truth that his queen was related to Mordecai. That information probably helped Mordecai gain a very high position in government. So, the king was now actually related to Mordecai by marriage. Guthrie says of Mordecai, “He became one of the privileged few with access to the king’s presence.” ³

“The king took off his signet ring, which he had reclaimed from Haman, and presented it to Mordecai. And Esther appointed him over Haman’s estate” (8:2). We do not know all the rules and practices of lending royal signet rings, but we would have to say that the king seems rather irresponsible in so quickly handing out his authority to others. He had made a big mistake doing this for Haman. Fortunately, Mordecai would be a faithful and diligent Prime Minister or grand vizier, much like Joseph in Egypt long before him (cf. 10:3).

We note that Esther appointed Mordecai administrator of Haman’s estate. That was a perfectly sensible thing for the queen to do. After all, Esther would never be able to leave the harem for the rest of her life. Thus, she would be unable to care for Haman’s estate herself.

The king was very benevolent to give gifts, but he failed to realize the larger issue of Haman’s decree, which was weighing heavily on Esther’s mind and heart. That was the coming annihilation of her people Israel.

“Esther again pleaded with the king, falling at his feet and weeping. She begged him to put an end to the evil plan of Haman the Agagite, which he had devised against the Jews” (8:3). Matthew Henry says, “We read of no tears when she begged for her own life, but although she was sure of that, she wept for her people.” ⁴ Wiersbe says, “We need more people like Esther whose burden for condemned people was greater than any other thing in her life…Esther couldn’t do everything, but she could do something, and what she could do, she did.” ⁵ Like the Apostle Paul she was willing to be accursed if it would save her People (Rom. 9:1-3).

“Then the king extended the gold scepter to Esther and she arose and stood before him” (8:4). Breneman says, “This time the scepter was not raised to save Esther’s life but rather to show that she is more than welcome in the king’s presence.” ⁶ Anders adds: “This signifies a growing intimacy, or at least a lessening of formality, between the king and queen.” ⁷

We do not want to miss the significance of the royal scepter being extended to Esther. In a very real sense, the King of the Universe has extended his royal scepter to us Christians. All that is possible because of the sacrifice of Jesus. All humanity has to do, is accept that sacrifice, touch the royal scepter and receive all the benefits of royalty. The Bible does say that we believers are royalty (1 Pet. 2:9). Just to think, that the Great King and Creator of the universe can be intimately known by humans. We can now be close friends and associates with God. We can request things great and small from our Heavenly Father and they will be granted.

“‘If it pleases the king,’ she said, ‘and if he regards me with favor and thinks it the right thing to do, and if he is pleased with me, let an order be written overruling the dispatches that Haman son of Hammedatha, the Agagite, devised and wrote to destroy the Jews in all the king’s provinces. For how can I bear to see disaster fall on my people? How can I bear to see the destruction of my family?’” (8:5-6). Wiersbe remarks: “Long after wicked people are gone, the consequences of their evil words and deeds live on. Even today, innocent people are suffering because of guilty people who lie in their graves.” ⁸ We know from the Bible and from history that God will not abandon his people to the evil plans of the wicked. He will move and act on their behalf if they look to him. Esther is making a last-minute assault on the king’s seeming indifference to the plight of the Jews.⁹ Esther is still very careful and tactful, not blaming the king for their fate but putting all the blame on evil Haman.

THE REVERSAL OF AN IRREVOCABLE DECREE

King Xerxes replied to Queen Esther and to Mordecai the Jew, “Because Haman attacked the Jews, I have given his estate to Esther, and they have impaled him on the pole he set up.” Esther 8:7

When Xerxes allowed Haman to make the decree he seemingly felt no concern for the fate of all the people involved. He still appears to reflect little concern. He is still thinking of compensation to Esther rather than doing something about the welfare of all the Jewish people. Esther thus is acting as the king’s conscience. He certainly had no understanding of Genesis 12:3 which says: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” That same lack of understanding has been seen in countless rulers since the time of Xerxes.

“Now write another decree in the king’s name in behalf of the Jews as seems best to you, and seal it with the king’s signet ring – for no document written in the king’s name and sealed with his ring can be revoked” (8:8). The king was stuck in his own muck. The Persians apparently felt that their king was like a god and that his decrees were eternal. It was back to that old satanic temptation of Adam, that he would be like God (Gen. 3:5).¹⁰ A lot of rulers have fallen for this old ruse in some form or another since the time of the Persians.

The best he could do to reverse the decree was to allow one to be made to counteract it. With this, the Jews were able to fight back against their enemies. They would even be able to compensate themselves by taking spoils from their enemies. Since the decree was sealed with the king’s seal it could never be revoked. Breneman comments: “…The fact that laws sealed by the king were irrevocable calls our attention to the many inhuman laws in our day and the number of lives that are sacrificed to them.” ¹¹ When this decree went out, we can be sure that a lot of people got the message that they had better not attack the Jews.¹²

“At once the royal secretaries were summoned – on the twenty-third day of the third month, the month of Sivan. They wrote out all Mordecai’s orders to the Jews, and to the satraps, governors and nobles of the 127 provinces stretching from India to Cush. These orders were written in the script of each province and the language of each people and also to the Jews in their own script and language” (8:9). We realize that this new decree was written about seventy days after the first one. The time corresponds approximately to our month of June. Writing anything to 127 provinces was no small task since many letters would have to be translated into the various languages of the empire. The date was 474 BC and would allow about eight months for the Jews to prepare for their defense.

“Mordecai wrote in the name of King Xerxes, sealed the dispatches with the king’s signet ring, and sent them by mounted couriers, who rode fast horses especially bred for the king” (8:10). We realize now that Mordecai was operating in a very powerful position. He was sending dispatches to all 127 provinces of the great Persian Empire. Anders says, “Everything about the new decree was weighted with imperial power.” ¹³

From the time of King Darius, a very efficient postal system was developed throughout the empire. Horses were specially bred for their speed and durability. There is a strange expression in the Hebrew that has caused great debate among commentators. It possibly means “sons of mares.” Clarke thinks that it is likely a Persian word.¹⁴ The idea is expressed in several modern translations: “swift horses that were used in the king’s service, bred from the royal stud” (ESV); “royal horses bred from swift steeds” (NKJ); and “fast steeds bred from the royal herd” (NRS).

“The king’s edict granted the Jews in every city the right to assemble and protect themselves; to destroy, kill and annihilate the armed men of any nationality or province who might attack them and their women and children, and to plunder the property of their enemies” (8:11). In our modern understanding this is a truly crazy decree. We would expect the king to simply cancel the decree of Haman and that would be it. However, due to the twisted understanding of royal divinity, a Persian decree could never be canceled. So, we have a new decree that counteracts the old one. Such an operation seems a bit nutty to us today.

The Jews were given the right to protect themselves but they could not initiate hostilities.¹⁵ They could respond to an attack. It has been argued in defense of Esther and Mordecai that their intention was to follow the so-called law of talion (Exo. 21:24)…they are given no warrant to attack, but only to gather for self-defense…The decree can then be understood as a defensive measure, envisaging no more force than was necessary in order to neutralize the first decree.” ¹⁶ Some commentators say that they killed only the men but it seems plain in Hebrew that they were allowed to kill the women and children of their enemies. They were also allowed to plunder their enemies but the Jews chose not to do that (cf. Esth. 9:10, 15, 16). From the time of this decree the Jews had about eight months to prepare themselves.

“The day appointed for the Jews to do this in all the provinces of King Xerxes was the thirteenth day of the twelfth month, the month of Adar. A copy of the text of the edict was to be issued as law in every province and made known to the people of every nationality so that the Jews would be ready on that day to avenge themselves on their enemies” (8:12-13). The thirteenth day of the month of Adar was the original day Haman had chosen to annihilate the Jews (cf. 3:13). The month of Adar would correspond to our March/April. “In the intervening months, the people of the empire would have time to consider what they would do that fateful day.” ¹⁷ Also, the Jews would have to make their plans to counteract any Gentile attack on them. For Jews and Gentiles the intervening months were probably times of great anticipation and nervousness.

THE NEW DECREE GOES OUT

The couriers, riding the royal horses, went out, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Esther 8:14

The royal, specially bred, horses raced out with the edict. There seems to be a great emphasis on swiftness in these verses. Meyer says: “The speed with which the circulation of the royal decree was carried out is a rebuke to the Church of God which has been entrusted with the gospel of salvation.” ¹⁸

“When Mordecai left the king’s presence, he was wearing royal garments of blue and white, a large crown of gold and a purple robe of fine linen. And the city of Susa held a joyous celebration” (8:15). We are astounded by the rapid rise of Mordecai to power. Here he wears royal robes of blue and white, which were the colors of Persia. Of course, he has on his finger the royal seal. On his head was a crown of gold. “The Hebrew has two different words for crown, namely, kether which referred to the type of crown worn by the monarch, and ‘atarah, a crown of an inferior kind frequently worn by nobles. Mordecai’s crown was the latter.” ¹⁹ How the rise of Mordecai reminds us of Joseph (cf. Gen. 41:42) and Daniel (Dan. 5:7, 29) and their swift rise to power.

With the rise of Mordecai, the whole city of Susa broke into a joyous celebration. The Bible does say about the patriarchs and their seed that they will bring blessing to the nations (Gen. 22:17-18). Then there is Proverbs 28:12 which says: “When the righteous triumph, there is great elation; but when the wicked rise to power, people go into hiding.” What a difference between the rise of Mordecai and the rise of Haman when the city was left perplexed. Breneman says: “The author wanted to show that the welfare of the Jews meant the good of the whole society.” ²⁰ Many nations have cursed the Jews and received curses but a few nations have blessed them and have been blessed.

Our United States accepted the Jews and what a great list of blessings we have received! Names stand out like Levi Strauss, Irving Berlin, George Gershwin, Rogers & Hammerstein, Benny Goodman, Leonard Bernstein, Albert Einstein, Henry Kissinger, Jonas Salk and Albert Sabin. In the field of entertainment alone there are over a hundred famous Jews who have made us laugh and cry. Just a few are Jack Benny, George Burns, Kirk Douglas, Harrison Ford, Cary Grant, Michael Landon, Jerry Lewis, the Marx Brothers, Barbara Streisand.²¹

Then our social media has been greatly influenced by Jewish people. We have only to think of Sergei Brin, co-founder of Google; Mark Zuckerberg co-founder of Facebook.

Wiersbe notes: “…Everything that Haman had acquired from the king by his scheming, Mordecai received as gifts, because Mordecai was a deserving man…In one sense, they [Mordecai & Esther] spearheaded a Jewish ‘revival’ and made being Jewish a more honorable thing in the empire.” ²²

“For the Jews it was a time of happiness and joy, gladness and honor. In every province and in every city to which the edict of the king came, there was joy and gladness among the Jews, with feasting and celebrating. And many people of other nationalities became Jews because fear of the Jews had seized them” (8:16-17). Not only did the city of Susa rejoice but there was great rejoicing among the Jews throughout the empire as the edict was read. There was great feasting and celebrating as the awful tension of Haman’s decree was released.

Wiersbe remarks: “The book of Esther opens with the Jews keeping a low profile…But now the Jews are proud of their race and so happy with what God had done that they were attracting others to their faith! Even the pagan Gentiles could see that God was caring for his people in a remarkable way.” ²³

So, for their attraction to the Jewish faith or from fear and respect of the Jews, the Gentiles began to become Jewish. Pfeiffer & Harrison comment: “…The verb ‘became Jews’ occurs only once in the Old Testament. In fact, we find little evidence of Gentiles becoming proselytes in significant numbers until New Testament times (cf. Acts 2:10; Mt. 23:15).” ²⁴ In the New Testament such Gentiles became “God-fearers” or “worshippers of God” (Acts 10:2; 16:14; 18:7). Undoubtedly, seeing Jewish leaders suddenly rise to power made an impression on many people in the kingdom. Anders says: “There is no certainty in human governments. Our confidence must rest in God and in his Christ, whose constancy and care remain unshakable.” ²⁵What Mordecai did surely places him among the mighty in the Bible. “What Esther did ranks among the great deeds of faith in scripture and could have been recorded in the faith honor roll of Hebrews 11.” ²⁶

CHAPTER 9

On the thirteenth day of the twelfth month, the month of Adar, the edict commanded by the king was to be carried out. On this day the enemies of the Jews had hoped to overpower them, but now the tables were turned and the Jews got the upper hand over those who hated them. Esther 9:1

The dreaded thirteenth day of the twelfth month finally arrived and the edicts of the king were put into effect. Despite the second decree, there were plenty of Persians who still rose up to attack the Jews, but they were surprised to find the Jews well prepared and well-armed. Quickly the Jews gained victory over those who attacked them. Utley says: “This phrase shows that anti-Semitism was pervasive throughout the empire, not just Haman and his family…Although Haman was dead, there was still a large, organized group of anti-Semites (or at least opportunists who wanted their possessions) in the empire.” ¹

In this section, we see the folly of laws that are made for selfish purposes. Anders comments: “But if laws are not grounded in general principles if they just address a current crisis or narrow concern, they become either ludicrous or counterproductive…principle gave way to imperial whim; values were subordinated to personal feelings and ambitions.” ² How blessed are the people whose laws are based on the eternal Word of God! There is a great promise of God’s word: “But all who devour you will be devoured; all your enemies will go into exile. Those who plunder you will be plundered; all who make spoil of you I will despoil.” (Jer. 30:16). As Clarke says, “None are ever too low for God to lift up, or too high for God to cast down.” ³

“The Jews assembled in their cities in all the provinces of King Xerxes to attack those determined to destroy them. No one could stand against them, because the people of all the other nationalities were afraid of them” (9:2). Anders comments: “In the months following Mordecai’s decree, a political shift had apparently occurred throughout the empire, one that recognized the Jews as increasingly powerful…” ⁴ We see that a fear of the Jews had fallen upon many people. This was not too much different than the early days when the fear of God and the Jewish people fell on people and nations. In Deuteronomy 11:25 we read: “No one will be able to stand against you. The LORD your God, as he promised you, will put the terror and fear of you on the whole land, wherever you go.”

“And all the nobles of the provinces, the satraps, the governors and the king’s administrators helped the Jews, because fear of Mordecai had seized them. Mordecai was prominent in the palace; his reputation spread throughout the provinces, and he became more and more powerful” (9:3-4). When God decides to lift a person up it is an almost astounding sight. We have already seen that Mordecai was a good man with strong principles and the fear of God. Today the Lord is searching for such people who are submitted to him and he will exalt and use them in mighty ways. “Though the book bears Esther’s name, it concludes by praising Mordecai, a man devoted to the welfare of the Jews.” ⁵ He most certainly made a great administrator and that was a role that the king was probably happy to give up.

We can likely imagine the problem that Persian rulers faced having two conflicting decrees from their king. Pfeiffer & Harrison comment: “The tenor of the second decree made it perfectly clear to Persian officials that the king, to say nothing to Mordecai, his prime minister, now favored the Jews. To have joined in the attack against the Jews now would surely have brought wrath upon them.” ⁶ Of course, by this time it was probably known throughout much of the kingdom that Queen Esther was Jewish.

Scripture tells us that the fear of the Jews and Mordecai fell on the local rulers. As we have said, this is an aspect of Israel’s holy wars that we often see in the Bible (cf. Exod. 15:14-15; 23:27; Deut. 2:25; 7:24; 11:25; Jos. 2:9; 6:2; 10:23). We read of Israel in Genesis 35:5: “Then they set out, and the terror of God fell on the towns all around them so that no one pursued them.” As a result of their fear, the Persian rulers helped the Jews in their defense.

THE BATTLE IS ENGAGED

The Jews struck down all their enemies with the sword, killing and destroying them, and they did what they pleased to those who hated them. Esther 9:5

Wiersbe says: “…the fact that these people were even willing to attack when they knew the Jews would protect themselves is proof that anti-Semitism was very strong throughout the empire.” ⁷ The Jews fought with great certainty that the king was with them. Such knowledge should help us win battles today. The King of Kings is on our side as we battle in faith. “What, then, shall we say in response to these things? If God is for us, who can be against us?” (Rom. 8:31). Breneman says: “A people in a foreign land like the Jews in Persia could never have survived without the grace and power of God, and yet God is still not mentioned explicitly.” ⁸

“In the citadel of Susa, the Jews killed and destroyed five hundred men” (9:6). It is surprising that so many men were killed in the capital. However, this was likely the area of Haman’s greatest influence. He probably strutted before the capital folks and gave them plenty of favors.⁹ Of course, the battle at Susa was not over as we will see in verse 13.

“They also killed Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai and Vaizatha, the ten sons of Haman son of Hammedatha, the enemy of the Jews. But they did not lay their hands on the plunder” (9:7-10). It looks like the ten sons of Haman were some of the first to fall prey to Israel. In the Hebrew Bible, they are given special treatment and listed in two columns. When the Book of Esther is read in the synagogue at Purim, these ten names are read in one breath because they all died together.¹⁰

We cannot help but feel the burning anger of the Lord against the Amalekites. The number ten symbolizes completeness. In a very real sense, the Lord’s extermination of the Amalekite race was now complete (cf. Exo. 17:16; Deut. 25:17-19; 1 Sam. 15:3).¹¹ This reminds us once more the grave danger of messing with the Lord’s chosen people. The great preacher Spurgeon once said: “Now it was God’s intent that a last conflict should take place between Israel and Amalek: the conflict which began with Joshua in the desert was to be finished by Mordecai in the king’s palace.” ¹²

Coffman notes that these ten names are all traceable to old Persian roots. He mentions how senseless it is that some people attempt to classify the Book of Esther as fiction, written in Maccabean times. He asks, “…who, on earth, three hundred years after the events related, would have remembered, or could have invented, ten authentic Persian names for the sons of Haman?” ¹³ We note that the Jews did not touch the plunder. They probably wanted to make plain that their main interest was in preserving their safety rather than gaining wealth with the property of their enemies.

“The number of those killed in the citadel of Susa was reported to the king that same day” (9:11). The citadel of Susa can be understood in two ways. It can be seen as the whole walled city (9:13-15) or the inner fortress (9:6, 11, 12).¹⁴ The report was one of great slaughter.

“The king said to Queen Esther, ‘The Jews have killed and destroyed five hundred men and the ten sons of Haman in the citadel of Susa. What have they done in the rest of the king’s provinces? Now what is your petition? It will be given you. What is your request? It will also be granted’” (9:12). It is amazing that the king is no longer standing aloof from his queen but seems to be interested in granting all her requests. The king has had several months to observe the great and faithful work of Mordecai and to learn much more about his own queen. Most surely some acquaintances of the king had fallen in the battle, but he is still supportive. The estimated population of the city of Susa was around half a million people and the total population of the empire was approximately one hundred million people.¹⁵

“‘If it pleases the king,’ Esther answered, ‘give the Jews in Susa permission to carry out this day’s edict tomorrow also, and let Haman’s ten sons be impaled on poles’” (9:13). There might have been a very good reason that Esther wanted to extend the edict by one more day. Pfeiffer and Harrison say: “Apparently, Esther heard of a Persian plot to attack the Jews on the following day as well, and therefore she asked permission for the Jews to defend themselves again.” ¹⁶ Some have judged Esther as cruel and vindictive by requesting Haman’s sons to be impaled even after their deaths. We need to remind ourselves that the death of Haman and his sons was all part of an ancient divine vengeance on the Amalekites. It would also let all Susa know about their fate and would be a sure deterrent to antisemitism.¹⁷

“So the king commanded that this be done. An edict was issued in Susa, and they impaled the ten sons of Haman” (9:14). Apparently, bodies could not be impaled without an imperial edict. The fact that the queen could request and get such an edict says a lot about her growing power in the kingdom.¹⁸

“The Jews in Susa came together on the fourteenth day of the month of Adar, and they put to death in Susa three hundred men, but they did not lay their hands on the plunder” (9:15). So, there were more plotters and Esther seems justified in her request. The three hundred plus the original five hundred makes a total of eight hundred enemies killed in Susa. Once again it is mentioned that they did not touch the plunder. After all, Saul lost his kingdom by taking spoil from the enemy in 1 Samuel 15:12-23.¹⁹

“Meanwhile, the remainder of the Jews who were in the king’s provinces also assembled to protect themselves and get relief from their enemies. They killed seventy-five thousand of them but did not lay their hands on the plunder” (9:16). The Septuagint version gives the number at only 15,000 and this may seem in proportion to the eight hundred slain in Susa.²⁰ However, the Masoretic Text (MT or Hebrew text), the Peshitta (ancient Syriac) and Josephus the historian all support the larger number.²¹

THE CELEBRATION OF PURIM

This happened on the thirteenth day of the month of Adar, and on the fourteenth they rested and made it a day of feasting and joy” (9:17). Breneman says: “The author was leading up to the institution of the Feast of Purim described in the following sections.” ²² There would continue to be a difference in the days that Purim was celebrated in Susa (or in walled cities) and in all other places.

“The Jews in Susa, however, had assembled on the thirteenth and fourteenth, and then on the fifteenth they rested and made it a day of feasting and joy” (9:18). Breneman reminds us that there are two main themes in this book. One is the deliverance of God’s people from destruction and the other is the celebration of Purim.²³ There is an often-confusing difference in the dates for Purim. The Jews in Susa fought their enemies for two days, the thirteenth and fourteenth, and then celebrated on the fifteenth. The Jews in other places fought on the thirteenth and celebrated on the fourteenth. “Apparently after several years had passed, Mordecai reviewed the events relating to their victory and decreed that there should no longer be two distinct holidays…that both days should be observed as the Feast of Purim.” ²⁴

“That is why rural Jews – those living in villages – observe the fourteenth of the month of Adar as a day of joy and feasting, a day for giving presents to each other” (9:19). The author wishes to lessen the confusion about the dates for Purim. As we go on, we will see that Mordecai was in charge of instituting the celebration worldwide. Of course, Purim is still celebrated among the Jews. Mordecai’s plan did not entirely work out. Today in the US, Purim is a one-day festival and happens on the 14^th of the Jewish month of Adar (around the month of March). In Israel it is a two-day affair with the walled city of Jerusalem celebrating on the 15^th and the unwalled cities like Tel Aviv celebrating on the 14^th of Adar.

“Mordecai recorded these events, and he sent letters to all the Jews throughout the provinces of King Xerxes, near and far, to have them celebrate annually the fourteenth and fifteenth days of the month of Adar as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor” (9:20-22). We see here that Mordecai played a key role in the founding of the Purim festival.²⁵ He sent letters of instruction to the Jews in all the provinces of the vast Persian Empire. He instructed that Purim would be a time of joy and celebration for the Jews. They would not only feast but they would be required to send food portions to the needy and gifts to the poor. Today these customs continue. One special food eaten during this celebration is called hamantashen or Haman’s ears. These are tri-cornered dough cookies filled with poppy seed or jam.

“So the Jews agreed to continue the celebration they had begun, doing what Mordecai had written to them” (9:23). So today Purim is still celebrated. The holiday is like a strange combination of Mardi Gras and perhaps New Years Eve rolled into one. In Israel, the streets are filled with merrymakers and virtually all the children are in costume of some sort. There are little Queen Esthers and Mordecais on almost every street in downtown Jerusalem. There are even a few Evil Hamans running around, usually being booed and mocked by the crowds. Of course, the costume ideas are by no means limited to the themes of Esther. There are also clowns, spacemen, cowboys, and many other outlandish creations of those young Israeli minds.

The main feature of the Purim celebration is the reading of the megillah (scroll) of Esther. Because Esther is the only book in the Bible where the name of God is not mentioned, great liberties are taken with the reading, and with the whole celebration for that matter. In contrast to other synagogue services, the Purim service is conducted in an almost frivolous manner. Since evil Haman was of Amalekite origin, and it is a command of God to blot out the memory of Amalek, great care is given by everyone, to drown out the name of Haman (boo!) as the scroll is read. The hearers yell, stamp their feet and make noises with special instruments called graggers. However, great attention is paid to the reading of the scroll, and the reader may not proceed until the noise has subsided.

“For Haman son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them and had cast the pur (that is, the lot) for their ruin and destruction. But when the plot came to the king’s attention, he issued written orders that the evil scheme Haman had devised against the Jews should come back onto his own head, and that he and his sons should be impaled on poles” (9:24-25). Guthrie points out that verses 24 and 25 may well be a quotation from Mordecai’s letter to the Jews.²⁶ We note that the letter is careful to give Xerxes credit for putting an end to Haman’s scheme. That was merely good court etiquette.

“(Therefore these days were called Purim, from the word pur). Because of everything written in this letter and because of what they had seen and what had happened to them, the Jews took it on themselves to establish the custom that they and their descendants and all who join them should without fail observe these two days every year, in the way prescribed and at the time appointed” (9:26-27). We see much repetition in this section which indicates that it all might have been derived from Mordecai’s letter explaining the festival and instructing all the Jewish people to keep the festival through the ages. It is of interest that the Talmudic Tractate Meghilla gives instructions for observing the Feasts of Purim…” ²⁷ This may have been an effort of later people to keep Mordecai’s instruction alive and ongoing.

“These days should be remembered and observed in every generation by every family, and in every province and in every city. And these days of Purim should never fail to be celebrated by the Jews – nor should the memory of these days die out among their descendants” (9:28). Mordecai was making great efforts to ensure that the festival of Purim would continue down through the generations. Wiersbe comments: “The church is always one generation short of extinction, and if we don’t pass on to our children and grandchildren what God has done for us and our fathers, the church will die of apathy and ignorance… Santayana was right when he said, ‘Those who do not remember the past are condemned to relive it.’” ²⁸

SUMMARY

So Queen Esther, daughter of Abihail, along with Mordecai the Jew, wrote with full authority to confirm this second letter concerning Purim. And Mordecai sent letters to all the Jews in the 127 provinces of Xerxes’ kingdom – words of goodwill and assurance – to establish these days of Purim at their designated times, as Mordecai the Jew and Queen Esther had decreed for them, and as they had established for themselves and their descendants in regard to their times of fasting and lamentation. Esther’s decree confirmed these regulations about Purim, and it was written down in the records. Esther 9:29-32

Breneman comments: “The purpose of this section is to reinforce the official authority for the institution of the Feast of Purim.” ²⁹ It is thought by several commentators that this is a second letter in addition to the one mentioned in verse 20. Esther also is involved in sending this letter (v. 29). It is interesting that this letter mentions fasting. We remember that Esther fasted before going to the king in the first place. It is perhaps this section that caused the Fast of Esther to be included in the Purim celebration. The day before Purim is a fast day. It is reminiscent of the fast mentioned in Esther 4:15 and is called the Fast of Esther. This one is different from other fasts and holidays in Israel, in that it begins at sunrise rather than on the previous evening.

With this we leave one of the most exciting and interesting books in the Old Testament.

Above the roar of the crowds one can almost hear the laughter of God himself, as if God were laughing at Haman and his brood. Scripture does say: “The One enthroned in heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger and terrifies them in his wrath…” (Psa. 2:4). Yes, the Lord actually laughs at Haman and the host of other men and nations who have dared stand against his own beloved covenant people.

CHAPTER 10

King Xerxes imposed tribute throughout the empire, to its distant shores. Esther 10:1

Wiersbe comments: “Some Bible students think that it was Mordecai who engineered this new system of tribute as a substitute for war and plunder as a source of kingdom wealth…Didn’t the people of the empire, Jews and Gentiles alike, have an obligation to their monarch?” ¹

This was not a local tax but one that reached the ends of the empire. After the Greeks defeated the Persian army and navy, the only isles of the sea left were Cyprus, Aradus and the island of Tyre.²

“And all his acts of power and might, together with a full account of the greatness of Mordecai, whom the king had promoted, are they not written in the book of the annals of the kings of Media and Persia?” (10:2). While Xerxes was honored for his power, Mordecai seemed to attain greater honor. The record of his honor is noted in the Media and Persia chronicles. This is not a reference to the biblical books of Chronicles, but it is a reference to a long-lost book. Utley thinks it might have something to do with the king’s diary (cf. Esth. 2:23; 6:1).³

“Though the book bears Esther’s name, it concludes by praising Mordecai, a man devoted to the welfare of the Jews.” ⁴ “This brief chapter tells us that Mordecai, unlike his predecessor Haman, used his office to serve the king and help the Jews.” ⁵ We note in the Bible from Joseph in Egypt, to Daniel in Babylon, to Mordecai in Persia, the Jews made very able administrators. That same pattern has continued through history to modern and postmodern times. All this points to the final administrator of the earth, the Jewish Lord Jesus at his return. In Zechariah 9:10 we read of him,“…He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.”

“Mordecai the Jew was second in rank to King Xerxes, preeminent among the Jews, and held in high esteem by his many fellow Jews, because he worked for the good of his people and spoke up for the welfare of all the Jews” (10:3). Mordecai was valued by both the Persians and Jews. He was not afraid to speak up in defense of his own people, the Jews. We might look at him as a deeply spiritual statesman who was invaluable to the king and everyone in the kingdom. It is sad that we have so few of these types of leaders in our political world today.

With this, the interesting Book of Esther draws to a close. The little book has shown us how “…the hand of God can move in a supernaturally-natural way.” ⁶ The little Book of Esther “…reaches across the centuries to join hands with believers today, and to say to the church: Be Committed!” ⁷

END NOTES

Several sources I have cited here are from electronic media, either from websites or electronic research libraries. Thus, in some of these sources it is not possible to cite page numbers. Instead, I have cited the verse or verses in each book (e.g. v. verse 1:1 or vs. verses 1:5-6) about which the commentators speak.

INTRODUCTION

1 J. G. McConville, Ezra, Nehemiah, and Esther (Philadelphia: The Westminster Press, 1985), p. 154.

2 Charles F. Pfeiffer & Everett F. Harrison, The Wycliffe Bible Commentary (Chicago: Moody Press, 1979), p. 447.

Mervin Breneman adds: “The king of Persia is mentioned 190 times in 167 verses, but God is not mentioned once. No reference is made to the law or covenant, prayer, or angels…However, religious concepts such as providence, prayer, and fasting are taken for granted.” (Breneman, p. 293 see book listing below).

3 Albert Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther. 1870, Intro. https://www.studylight.org/commentaries/eng/bnb/esther-1.html.

4 Mervin Breneman, Ezra, Nehemiah & Esther, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), p. 292.

5 D. Guthrie, J. A. Motyer, A. M. Stibbs & D. J. Wiseman, eds., The New Bible Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979), p. 412.

6 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, Intro.

7 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 289.

8 Poets Organization. https://poets.org/poem/present-crisis

9 McConville, Ezra, Nehemiah, and Esther, p. 153.

CHAPTER 1

1 Max Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary (Nashville: Broadman & Holman Publishers, 2005), p. 286.

2 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 1:1.

3 Bob Utley, Free Bible Commentary, Esther, v. 1:2. http://www.freebiblecommentary.org/old_testament_studies/vol08ot/vol08cot_01.html

4 Warren W. Wiersbe, The Wiersbe Bible Commentary, OT (Colorado Springs: David C. Cook, 2007), p. 796.

5 Utley, Free Bible Commentary, Esther, v. 1:3.

Anders adds: “Xerxes spent the opening years of his reign quashing rebellions in Egypt and Babylonia. He also began plans for avenging the Persians’ defeat at Marathon by the Greeks. The Histories by Herodotus presents Xerxes as ambitious, womanizing, and cruel.” (Anders, p. 282).

Pfeiffer & Harrison contribute: “This feast (literally, a drinking feast) took place in the year 483/482 BC and was certainly the one referred to by Herodotus (7.8), in which Xerxes laid plans for the great invasion of Greece.” (Pfeiffer & Harrison, p. 448).

6 Pfeiffer & Harrison, The Wycliffe Bible Commentary, pp. 448-449.

7 James Burton Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther (Abilene, TX: Abilene Christian University Press, 1983-1999, v. 1:1. https://www.studylight.org/commentaries/eng/bcc/esther-1.html.

8 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 305.

9 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 1:5.

10 Ibid., v. 1:6.

11 Robert Jamieson, A. R. Fausset, & David Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, 1871-8, v. 1:6 https://www.studylight.org/commentaries/eng/jfb/esther-1.html.

12 Quoted in Utley, Free Bible Commentary, Esther, v. 1:6.

13 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 306.

14 David Guzik, Enduring Word Bible Commentary, Esther, v. 1:2 https://enduringword.com/bible-commentary/esther-1/

15 McConville, Ezra, Nehemiah, and Esther, p. 155.

16 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 287.

17 Adam Clarke, The Adam Clarke Commentary, Commentary on Esther, 1832,

v. 1:8. https://www.studylight.org/commentaries/eng/acc/esther-1.html.

18 Guthrie, et. al., The New Bible Commentary, p. 413.

19 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 1:9.

20 Utley, Free Bible Commentary, Esther, v. 1:9.

21 Guthrie, et. al., The New Bible Commentary, p. 415.

22 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 287.

23 Wiersbe, The Wiersbe Bible Commentary, OT, p. 797.

24 Frederick Brotherton Meyer, F. B. Meyer’s “Through the Bible Commentary,” Commentary on Esther, 1914, vs. 1:1-22. https://www.studylight.org/commentaries/eng/fbm/esther-1.html.

25 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, vs. 1:10-12.

26 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 307.

27 Utley, Free Bible Commentary, Esther, v. 1:11.

28 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 1:12.

30 Utley, Free Bible Commentary, Esther, v. 1:13.

31 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 1:14.

Utley contributes: “We learn from Herodotus, Hist. 3.84 that there were seven special families who made up Persian nobility (cf. Ezra 7:14; Herodotus, Hist. 3.84; Xenophon, Anabasis 1.4.6). Members of these families were the close counselors of the Persian kings.” (Utley, v. 1:14).

32 Guzik, Enduring Word Bible Commentary, Esther, vs. 1:13-22.

33 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 449.

34 Ibid.

35 David Guzik, Commentaries on the Bible, Ephesians, v. 5:22.
https://enduringword.com/bible-commentary/ephesians-5/

36 Albert Barnes, Barnes’ Notes on the New Testament, Commentary on Ephesians, v. 5:22. www.studylight.org.

37 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 449.

38 Guthrie, et. al., The New Bible Commentary, p. 415.

CHAPTER 2

1 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 450.

Utley adds: “It is known from history Herodotus that, after Xerxes’ defeat by the Greeks in his seventh year, he spent much more time with his harem. This seems to fit precisely the dating of the book of Esther…Xerxes had a reputation of having many affairs outside of his large harem.” (Utley, v. 2:1).

2 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 296.

3 Guthrie, et. al., The New Bible Commentary, p. 415.

4 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 314.

5 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 2:3.

6 Utley, Free Bible Commentary, Esther, v. 2:3.

7 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 2:4.

8 Meyer, F. B. Meyer’s “Through the Bible Commentary,” Commentary on Esther,
vs. 2:1-23.

9 https://start.askwonder.com/insights/modern-day-harems-nw1wcv58n

10 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 450.

11 Utley, Free Bible Commentary, Esther, v. 2:5.

12 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 215.

13 Guthrie, et. al., The New Bible Commentary, p. 413.

14 Quoted in Wiersbe, The Wiersbe Bible Commentary, OT, p. 798.

15 Guzik, Enduring Word Bible Commentary, Esther, vs. 2:5-7.

16 Utley, Free Bible Commentary, Esther, v. 2:7.

17 Guzik, Enduring Word Bible Commentary, Esther, v. 2:8.

18 Wiersbe, The Wiersbe Bible Commentary, OT, p. 800.

McConville also comments: “We are told nothing about whether Esther wanted to be queen. Such could hardly be the desire of a fastidious Jewish girl, nor indeed her cousin, in the light of the abhorrence with which intermarriage was regarded.” (McConville, p. 162).

19 J. Vernon McGee, History of Israel, Ezra Nehemiah, Esther (Nashville: Thomas Nelson Publishers, 1991), p. 186.

20 Wiersbe, The Wiersbe Bible Commentary, OT, p. 800.

21 Utley, Free Bible Commentary, Esther, v. 2:9.

22 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 2:8.

23 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, vs. 2:11.

24 Guzik, Enduring Word Bible Commentary, Esther, vs. 2:12-14.

25 McGee, History of Israel, Ezra Nehemiah, Esther, p. 191.

26 Utley, Free Bible Commentary, Esther, v. 2:13.

27 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 2:12.

Wiersbe enlightens us: “Such unbridled sensuality eventually would have so bored Ahasuerus that he was probably unable to distinguish one maiden from another. This was not love. It was faceless, anonymous lust that craved more and more, and the more the king indulged, the less he was satisfied.” (Wiersbe, p. 800).

28 Guzik, Enduring Word Bible Commentary, Esther, vs. 2:12-14.

29 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 298.

30 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 318.

31 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 298.

32 Joseph Exell, The Pulpit Commentary, Commentary on Esther 2, Vol. 3c, p. 39. https://www.studylight.org/commentaries/eng/tpc/esther-2.html

Breneman adds: “Esther provides the strongest canonical warrant in the whole Old Testament for the religious significance of the Jewish people in an ethnic sense.” (Breneman, p. 298).

33 Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, 1706, vs. 2:1-20. https://www.studylight.org/commentaries/eng/mhn/esther-2.html.

34 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 2:17.

35 Guthrie, et. al., The New Bible Commentary, p. 416.

36 Wiersbe, The Wiersbe Bible Commentary, OT, p. 801.

37 McGee, History of Israel, Ezra Nehemiah, Esther, p. 195.

38 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 298.

39 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 284.

40 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 299.

41 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 2:23.

CHAPTER 3

1 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 307.

Barnes adds: “The Jews generally understand by this expression ‘the descendant of Agag,’ the Amalekite monarch of 1 Samuel 15:0.” (Barnes, v. 3:1).

2 Wiersbe, The Wiersbe Bible Commentary, OT, p. 803.

3 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 327.

4 Utley, Free Bible Commentary, Esther, vs. 3:3-4.

5 Ibid., v. 3:5.

6 McGee, History of Israel, Ezra Nehemiah, Esther, p. 201.

7 Edward H. Flannery, The Anguish of the Jews, Twenty-Three Centuries of Antisemitism (Mahway, New York: Paulist Press, 1985) p. 285.

8 McGee, History of Israel, Ezra Nehemiah, Esther, p. 198.

9 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, pp. 283-284.

10 Ibid., pp. 328, 296.

Barnes expands: “Lots were in use both among the Oriental and the Classical nations from a remote antiquity.” (Barnes, v. 3:7).

Breneman adds: “Both Herodotus and Xenophon spoke of the Persian custom of casting lots.” (Breneman, p. 329).

11 Ibid., p. 329.

12 Guthrie, et. al., The New Bible Commentary, p. 414.

13 Wiersbe, The Wiersbe Bible Commentary, OT, p. 804.

14 McConville, Ezra, Nehemiah, and Esther, p. 167.

15 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 451.

16 Ibid.

17 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 310.

18 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 314.

19 Utley, Free Bible Commentary, Esther, v. 3:11.

20 McConville, Ezra, Nehemiah, and Esther, p. 168.

21 Quoted in Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 451.

22 Guthrie, et. al., The New Bible Commentary, p. 417.

23 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 3:15.

24 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, v. 3:15.

25 Quoted in Wiersbe, The Wiersbe Bible Commentary, OT, p. 805.

CHAPTER 4

1 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 333.

2 Utley, Free Bible Commentary, Esther, v. 4:3.

3 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 318.

4 McGee, History of Israel, Ezra Nehemiah, Esther, pp. 208-09.

5 Utley, Free Bible Commentary, Esther, v. 4:4.

6 McGee, History of Israel, Ezra Nehemiah, Esther, p. 210.

7 Wiersbe, The Wiersbe Bible Commentary, OT, p. 807.

Pfeiffer & Harrison agree: “It is possible that Hatach was a Jew who knew of the relationship between Esther and Mordecai.” (Pfeiffer & Harrison, p. 452).

8 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, pp. 318-19.

9 Utley, Free Bible Commentary, Esther, vs. 4:9-12.

Pfeiffer & Harrison add: “From early times, Median kings had refused entrance to the throne room to unannounced persons in order to enhance their dignity and to protect themselves (Herodotus, 1.99;3.118). But any who desired an audience might ask to be announced (Herodotus 3.140). (Pfeiffer & Harrison, p. 452).

Breneman agrees: “Herodotus confirmed that the Persian kings had such a law, but he also said that people could send a message to the king and request an audience.” (Breneman, p. 336).

10 Meyer, F. B. Meyer’s “Through the Bible Commentary,” Commentary on Esther,
vs. 4:1-17.

11 Wiersbe, The Wiersbe Bible Commentary, OT, p. 806.

12 McGee, History of Israel, Ezra Nehemiah, Esther, p. 214.

13 Guthrie, et. al., The New Bible Commentary, p. 417.

McConville adds: “Infringement of the etiquette by which the king’s face was veiled form all others was tantamount to an act of treason. And to enforce the ban upon the over-bold a squad of men armed with axes stood about the throne ready to hack them down – unless the king in his mercy extended the golden scepter to restrain them…” (McConville, p. 171).

14 Wiersbe, The Wiersbe Bible Commentary, OT, p. 808.

15 Utley, Free Bible Commentary, Esther, v. 4:14.

16 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 337.

17 Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, vs. 4:5-17.

18 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 4:13.

CHAPTER 5

1 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 339.

“‘On the third day’ indicates the third day of the fast. Keil says the fast would have lasted from the afternoon of the first day until the morning of the third day, forty or forty-five hours.”

2 McConville, Ezra, Nehemiah, and Esther, p. 175.

3 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, v. 5:2.

4 McConville, Ezra, Nehemiah, and Esther, p. 176.

5 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 339.

6 Ibid.

7 Utley, Free Bible Commentary, Esther, v. 5:4.

Anders says of the king: “…he lived a secluded life. Few people ever saw him, and even fewer ate with him…The King generally breakfasts and dines alone, though on occasion his wife and some of his sons dine with him” (Yamauchi. p. 229).” (Anders, p. 333).

8 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 329.

9 McConville, Ezra, Nehemiah, and Esther, p. 177.

10 Guzik, Enduring Word Bible Commentary, Esther, vs. 5:9-13.

11 Wiersbe, The Wiersbe Bible Commentary, OT, pp. 810, 811.

“The Persians were known for their cruel punishments, one of which was impaling live prisoners on sharp posts and leaving them there to suffer an agonizing death…We’re not sure whether the gallows itself was seventy-five feet high or whether it was put in a prominent place that lifted it up to that height, such as the city wall or the roof of a building…”

12 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 5:13.

13 Wiersbe, The Wiersbe Bible Commentary, OT, p. 811.

CHAPTER 6

1 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, v. 6:1.

2 Wiersbe, The Wiersbe Bible Commentary, OT, pp. 812-813.

3 Ibid., p. 812.

4 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 6:3.

Breneman agrees: “The Persian kings prided themselves in rewarding well those who helped them in some significant way.” (Breneman, p. 344).

5 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 343.

6 McGee, History of Israel, Ezra Nehemiah, Esther, p. 224.

7 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, v. 6:4.

8 McConville, Ezra, Nehemiah, and Esther, p. 179.

9 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 343.

10 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 6:1.

11 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 342.

12 David Kupelian, How Evil Works: Understanding and Overcoming the Destructive Forces That Are Transforming America, p. 137.

13 Dr, Keith Ablow: http://www.foxnews.com/opinion/2013/01/08/are-raising-generation-deluded-narcissists/#ixzz2Hbq0tOoe

14 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 6:7.

Clarke contributes: “Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favour the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?” (Clarke, v. 6:8).

15 Guzik, Enduring Word Bible Commentary, Esther, vs. 6:10-11.

16 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 339.

17 Guthrie, et. al., The New Bible Commentary, p. 418.

18 Wiersbe, The Wiersbe Bible Commentary, OT, p. 814.

19 Ibid.

20 Guthrie, et. al., The New Bible Commentary, p. 418.

Jamieson adds: “Besides the invitation given to an entertainment, a message is always sent to the guests, immediately at the day and hour appointed, to announce that all things are ready.” (Jamieson, v. 6:14).

21 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 346.

CHAPTER 7

1 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 347.

2 McConville, Ezra, Nehemiah, and Esther, p. 182.

3 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 7:3.

4 Wiersbe, The Wiersbe Bible Commentary, OT, p. 815.

5 Guzik, Enduring Word Bible Commentary, Esther, v. 7:6.

6 Wiersbe, The Wiersbe Bible Commentary, OT, p. 815.

7 Jamieson, Fausset, & Brown, Commentary Critical and Explanatory on the Whole Bible, Commentary on Esther, v. 7:7.

8 McGee, History of Israel, Ezra Nehemiah, Esther, p. 232.

Jamieson adds: “We do not know the precise form of the couches on which the Persians reclined at table. But it is probable that they were not very different from those used by the Greeks and Romans. …he fell prostrate on the couch where the queen was recumbent. The king returning that instant was fired at what seemed an outrage on female modesty…” (Jamieson, v. 7:8).

9 Utley, Free Bible Commentary, Esther, v. 7:8.

10 Ibid.

11 Wiersbe, The Wiersbe Bible Commentary, OT, p. 816.

12 Guzik, Enduring Word Bible Commentary, Esther, vs. 7:9-10.

13 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 7:8.

CHAPTER 8

1 Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

2 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 8:1.

Utley adds: “It was a common practice during the Persian period for the property of condemned people to revert to the crown (cf. Herodotus, Hist. 3.128-129).” (Utley, v. 8:1).

3 Guthrie, et. al., The New Bible Commentary, p. 419.

4 Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, vs. 8:3-14.

5 Wiersbe, The Wiersbe Bible Commentary, OT, p. 818.

6 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 352.

McConville expands: “…by extending the scepter, perhaps simply indicating this time that she need not prostrate herself to address him…Esther and Mordecai – now recognized as a ‘team,’ since the ‘you’ in verse 8 is plural and thus addressed to them both.” (McConville, p. 187).

7 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 358.

8 Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

9 McConville, Ezra, Nehemiah, and Esther, p. 187.

10 Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, vs. 8:3-14.

11 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 353.

12 Wiersbe, The Wiersbe Bible Commentary, OT, p. 818.

13 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

14 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 8:10.

15 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

16 McConville, Ezra, Nehemiah, and Esther, p. 189.

17 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

18 Meyer, F. B. Meyer’s “Through the Bible Commentary,” Commentary on Esther,

vs. 8:1-17.

19 D. M. Spence & Joseph S. Excell, Ezra, Nehemiah & Esther, The Pulpit Commentary Eerdmans, 1983), p. 142.

Barnes contributes: “The ‘crown’ was not a crown like the king’s, but a mere golden band or coronet…” (Barnes, v. 8:15).

20 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 356.

21 Jim Gerrish, Does God Play Favorites? (Minneapolis: Cornerstone Publishing, 2000, 2003), pp. 206-209. http://www.churchisraelforum.com/god-play-favorites/

22 Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

23 Ibid., p. 820.

24 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 455.

25 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 358.

26 Wiersbe, The Wiersbe Bible Commentary, OT, p. 809.

CHAPTER 9

1 Utley, Free Bible Commentary, Esther, v. 9:1.

2 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 367.

3 Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 9:1.

4 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 368.

5 Ibid., p. 372.

6 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 456.

7 Wiersbe, The Wiersbe Bible Commentary, OT, p. 819.

8 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 359.

9 Wiersbe, The Wiersbe Bible Commentary, OT, p. 821.

10 Ibid., p. 821.

11 Utley, Free Bible Commentary, Esther, vs. 9:7-10.

12 Quoted in Guzik, Enduring Word Bible Commentary, Esther, vs. 9:11-17.

13 Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 9:10.

14 Utley, Free Bible Commentary, Esther, v. 9:11.

15 Wiersbe, The Wiersbe Bible Commentary, OT, p. 819.

16 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 456.

17 Utley, Free Bible Commentary, Esther, vs. 9:13-14.

18 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 369.

Utley adds: “Many have assumed, because of this request, that Esther was a vindictive person, but this seems to be totally out of character with the book of Esther.” (Utley, vs. 9:13-14).

19 Wiersbe, The Wiersbe Bible Commentary, OT, p. 821.

20 Barnes, Barnes’ Notes on the Whole Bible, Commentary on Esther, v. 9:16.

21 Utley, Free Bible Commentary, Esther, v. 9:16.

22 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 361.

23 Ibid., p. 363.

24 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 456.

25 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 364.

26 Guthrie, et. al., The New Bible Commentary, p. 419.

27 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 364.

28 Wiersbe, The Wiersbe Bible Commentary, OT, pp. 821-822.

29 Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 366.

CHAPTER 10