Introduction
Overview
The story of Esther is an entertaining one. Yet while the story is rather easy to read, it is not easy to interpret, and there is no consensus regarding the point of the story. Likewise there is disagreement over how to interpret the character of Esther. On the one hand, the purpose of the book is to explain the origins and the meaning of the Jewish Festival of Purim (9:18–28), which celebrates and remembers God’s deliverance of the Jews from the Gentile plot to eliminate them. On the other hand, as we probe the story to gather clues to help interpret the story, we discover that the name of God is never mentioned in the entire book of Esther. None of the characters in the story is ever directly described as praying or inquiring of God (Esther does partake of a three-day fast; 4:16).
What is the point, then? The salvation-history story line follows those Israelites who moved back to the land of Israel after the exile, as predicted by the prophets. This is the story that is tracked by Ezra-Nehemiah, as well as by the postexilic prophets (Haggai, Zechariah, and Malachi). Many Jews (like Ezra and Nehemiah) moved back to the promised land. Yet not all the Jews did this; many stayed in Mesopotamia, refusing to return to the land of their forefathers. The book of Esther illustrates the fate of those who stayed in exile.
The book of Esther teaches that even though some Jews remained back in Persia, God worked powerfully behind the scenes to deliver them from total annihilation. The reader knows that this is based on God’s grace and on his covenants with Abraham and David. Yet this is something we learned from the rest of the OT, not directly from the characters in the book of Esther. God’s work is behind the scenes through Mordecai and Esther and is because of his great grace.
Historical Context
The story of Esther takes place during the reign of Ahasuerus of Persia, between the years 486 and 465 BC, after King Cyrus allowed the Jews to return to their homeland and to rebuild the temple in Jerusalem (538 BC). Scholars’ views on the dating of the book range from mid-fifth to mid-third centuries BC. Those who advocate for an early date point to (1) the presence of Persian loan words and the scarcity of Greek words, (2) the author’s familiarity with the geography of Susa, and (3) the close similarities between the Hebrew of Esther and the language of Chronicles. Advocates for a late date suggest that the opening statement, “These events took place during the days of Ahasuerus, who ruled 127 provinces from India to Cush,” places the author at a temporal vantage point removed from the events. Also noted is the lack of interest in the land of Israel and the absence of religious practices, features that distance the story from the events of Ezra and Nehemiah.
Historicity
Among scholars, some advocate for a historical interpretation of the book, while others support the notion that the narrative was written as an imaginative story of a comedic style composed solely for entertainment purposes. Scholarly arguments for a nonhistorical interpretation include (1) the absence from Persian records of a queen named Esther, (2) the fact that Persian queens were of noble birth and not from ethnic minorities, (3) the unprecedented idea that Persian kings would have consulted with legal advisers to make decisions, and (4) the unlikelihood that Persia, a country that favored ethnic minorities and allowed the Jews to return to their homeland, would have issued an edict to annihilate Jews.
Although these arguments have some merit, each one can be refuted in turn: (1) not every queen is mentioned in ancient Persian records, (2) biblical characters who became prominent leaders were often born outside noble families, (3) Israelite and foreign rulers frequently consulted with their advisers before deciding important matters (e.g., Pharaoh, Gn 41:8; Rehoboam, 1 Kg 12:6–9), and, finally, (4) history shows that nations that once favored Jewish presence in their midst sooner or later allowed the rise of anti-Semitism.
According to historical records, no Persian king has ever had a Jewish queen named Esther. However, in Herodotus’s writings, Amestris (Esther?) is introduced as the wife of King Xerxes I, the biblical Ahasuerus. Most scholars associate Mordecai with the court official Marduka mentioned in a text from Borsippa, who served the Persian king as inspector in the citadel of Susa. Some Jews opted to remain in Persia, where they had established deep familial roots, instead of returning home to Yehud (Judah). Mordecai and Esther lived among them and were by this time well integrated into Persian culture.
Literary Features
The book of Esther is meticulously woven together with intricate literary features that include doublets (e.g., two eunuchs, twice casting of lots), keywords (e.g., “feast,” “edict”), humor (e.g., legislation of husbandly authority), incongruence (e.g., minority killing majority), and exaggeration (e.g., extravagant banquets). The story highlights frequent cases of reversal, or a sudden turn of events (peripety). Noteworthy examples of this last item are the following: (1) Vashti’s dethronement (2:1) followed by Esther’s coronation (2:17); (2) Haman’s empowerment (3:10) ending with his fatal disempowerment (7:10); (3) Mordecai’s humble beginnings (2:5) finding him as grand vizier in the royal court (10:2–3); (4) the book opening with two Persian banquets (1:3, 9) and ending with two Jewish banquets (8:17; 9:18); (5) the king first endorsing an anti-Jewish edict (3:13) and eventually sanctioning a pro-Jewish decree (8:11); and (6) the planned annihilation of the Jews (3:6–7) turning into the annihilation of the enemies of the Jews (8:11–9:1).
Genre
Scholars have proposed various genres for the narrative, from Jewish novella to historical wisdom tale, comedic narrative, court legend, historicized myth, short story, folklore, and burlesque (literary farce). There is sufficient internal data for the book to be considered historical (e.g., name of Persian king, Jewish communities in exile, origin of Purim festival), and when this is combined with the rhetorical and literary features (e.g., humor, exaggeration, peripety), the narrative represents a historical-comedic masterpiece.
Theological Themes
The story of Esther begins and ends with a feast, and throughout the whole book banquets, celebrations, parties, and festivities fill the story line. Food and drink abound, as lavish affairs show off wealth and power, celebrate important events, and commemorate victories. The content of the book is entertaining and comical, and its characters are colorful and amusing. But even more significant, the book of Esther underlines numerous biblical truths. Among them, Haman’s story confirms that “pride comes before destruction, and an arrogant spirit before a fall” (Pr 16:18). Esther and Mordecai highlight the importance of fasting and contrition in order to receive direction from God (Est 4:3; 9:31; 1 Pt 3:12). Most of all, the book of Esther confirms that God is faithful to keep his promises and to deliver his people from oppression and destruction wherever they may be in the world (Ps 124:1–8; Rm 8:31).
The Persian Empire
The book of Esther reveals God’s eternal love and providential care for his people. Dispersed in exile, the Jews were at the mercy of ruling powers and anti-Semites. But as depicted in the book of Esther, God’s chosen people are never alone. At home or away, they dwell in his presence, receive his protection, and delight in his abundant provision.
Although God’s name is conspicuously absent from the book, every “coincidental” turn of events carries his inimitable imprint. God’s omnipresence is felt throughout the narrative as he orchestrates events, responds to the faithful, thwarts the plans of enemies, delivers his people from annihilation, and restores their covenantal hope for a future.
Outline
1. The First Two Feasts—Vashti Is Deposed (1:1–22)
2. The Third Feast—Esther Becomes Queen (2:1–20)
3. Mordecai Rescues the King (2:21–23)
4. Haman’s Plot to Annihilate the Jews (3:1–15)
5. Mordecai’s Petition to Esther (4:1–17)
6. The Fourth Feast—Esther’s First Banquet (5:1–8)
7. Haman’s Hatred of Mordecai (5:9–14)
8. The King Rewards Mordecai (6:1–14)
9. The Fifth Feast—Esther’s Second Banquet and Haman Hanged (7:1–10)
10. The King’s Edict to Spare the Jews (8:1–17)
11. The Jews Triumph over Their Enemies (9:1–17)
12. Purim (9:18–32)
13. Mordecai Is Exalted (10:1–3)