THE BOOK OF
ESTHER
Esther’s rags-to-riches drama illustrates how a woman with wisdom, courage, and willingness can affect the lives of thousands. With a praying community of supporters, and with God providentially working in the background, Esther accepted her role and put her life on the line to save others.
The book of Esther describes events during the reign of King Xerxes of Persia (486–465 BC). In a previous generation (538 BC), Sheshbazzar had led about 50,000 people back from captivity in Babylonia (Ezra 1:1-5; 2:64-67). But many Jewish families, including Esther’s, had stayed behind.
During Xerxes’ reign, the Persian empire was near its peak. Xerxes and his military had accomplished great things, such as conquering Egypt. Wealth from taxes poured into the Persian capital of Susa, and Xerxes oversaw the construction of a luxurious new palace at Persepolis. However, Xerxes was a cruel king who ruled with tyrannical force. Esther entered Xerxes’ court and was chosen to be his queen. Her challenge was to serve God and her people in time of crisis while being the faithful wife of a pagan king.
When King Xerxes gave a lavish banquet for key leaders of Persia, Queen Vashti refused to show off her beauty, so Xerxes deposed her and searched for a new queen (Esth 1:1–2:4). Mordecai’s cousin Esther was chosen (Esth 2:5-18).
Mordecai became a palace official. One day, he uncovered a plot against the king and reported it through Esther. Mordecai also refused to bow to Haman, Xerxes’ highest official, which led to Haman’s vindictive plot to kill all the Jews in the empire (Esth 2:19–3:15).
As the Jewish community prayed (Esth 4:16), Esther endangered her own life, approached the king, and invited him and Haman to a feast (Esth 4).
Haman had built a pole so that he could impale Mordecai (Esth 5:14), but King Xerxes made Haman honor Mordecai in the streets of the city, a bitter humiliation (Esth 6). Then Esther revealed Haman’s plot as a personal attack. Haman was impaled on his own pole (Esth 7).
King Xerxes then allowed the Jewish people to defend themselves (Esth 8:1-14). The Jews rejoiced, Mordecai was promoted, and Haman’s sons were executed (Esth 9:1-17). The Jewish people then defended themselves successfully and celebrated God’s marvelous deliverance at the first festival of Purim.
The text of Esther does not indicate who wrote the book or when it was written. Some early church fathers thought that Ezra wrote Esther, but Clement of Alexandria suggested Mordecai. Since there are many Persian words in the book and there is no Greek influence, the book was probably written between 460 BC (i.e., after the conclusion of Xerxes I’s reign) and 331 BC (i.e., before the rise of the Greek empire under Alexander the Great).
The book of Esther was written to explain to a Jewish audience how the festival of Purim originated. Purim was to be an annual remembrance of how God delivered his people from death (Esth 9:20-22), similar to their deliverance during the exodus from Egypt.
The book of Esther is a biographical narrative similar to the narrative of Joseph (Gen 37–48) and the book of Ruth. Some question whether this story is history. They allege that (a) the decree for widespread extermination of the Jews by a Persian king is implausible; (b) the slaughter of 75,000 enemies in one day by the Jews is implausible; (c) since only Persians were queens, Esther would never have been chosen; and (d) the large number of improbable coincidences suggests that this is fiction.
On the other hand, the historical accuracy of the book is supported because (a) the book uses authentic Persian names, titles, and customs; (b) elsewhere God works behind the scenes to use improbable coincidences to his glory (e.g., Gen 37–48; Ruth 1:1–4:22); (c) Esther hid her identity as a Jew until long after she became queen; and (d) kings do not usually oppose the slaughter of their enemies, which Haman said the Jews were. These factors testify to the authenticity and historical character of the book.
ADDITIONS TO THE BOOK OF ESTHER
The Hebrew text of Esther is defined by a strong and consistent Hebrew manuscript tradition. Nevertheless, the Targums and Midrash (interpretation and commentary on the Hebrew OT), the Greek OT, the Latin Vulgate, and Josephus (a first-century Roman Jewish historian) all have many additional stories that are not included in the Hebrew text but were composed later. The longer additions mention God numerous times, whereas the Hebrew text does not. None of the additions contain authoritative original information; some just repeat information, some contradict information in the Hebrew version of Esther, and others are based on the imagination of later authors. Instead of inserting these additions where they fit chronologically and making them look like an authentic part of the story, Jerome, who translated and edited the Latin Vulgate, wisely collected them together at the end of the OT in the Deuterocanonical (or, Apocryphal) books that are included in Roman Catholic and Orthodox translations.
Although the book of Esther never mentions God, its central purpose is to demonstrate that God works providentially to take care of his people. God used Xerxes’ drunken arrogance to elevate Esther to a position of influence (Esth 1–2). Haman’s evil plans to kill the Jews were brought back on his own head through a series of unique and ironic circumstances, and the day of execution became a day of joy for God’s people. The book of Esther reminds us that God providentially directs believers and unbelievers alike to accomplish his will.