Introduction to the Book of Esther

I. Contextual Information

A. Background

(1) The Book of Esther is found in the third division of the

Hebrew Bible (our English OT) called the “Megilloth,”
which means “scrolls” (Expositor’s Bible Commentary
[EBC], 775).

(a) Esther is found with books like Song of Songs,

Ruth, Lamentations, and Ecclesiastes, and is placed
last in order (Ibid.).

1. Esther falls last due to its connection with the

religious festival of Purim, which is the last
festival of the Jewish year (Ibid., 776).
2. Typically, the book is read in conjunction with
the Purim celebration, which includes a time of
rejoicing and the distribution of food and
presents (Holman Bible Dictionary [HBD], 489-
490).
3. Purim commemorates the deliverance of the
Jews from genocide through the efforts of
Esther and Mordecai as they opposed the decree
instigated by Haman (Ibid., 489).
4. Purim is celebrated on the 14th day and 15th days
of March (Ibid.), and like Hanukkah, was
adopted as a religious festival after the exile, not
being found in the Mosaic laws (EBC, 776).

(b) Esther is one of only two books named for a woman

with the other being Ruth (Ibid.).
(c) It is a book, along with several others that is not
mentioned in the NT, and one of only two that does
not mention God, the other being Song of Songs
(Ibid.).
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 (d) The Book of Esther deals specifically with the
persecution of the Hebrews as does the Book of
Exodus (EBC, 776).
(e) The geographical setting for Esther is Susa, during
the reign of Xerxes, the king of Persia whose
kingdom spanned from India to Ethiopia (Ibid.).
(f) But, did Esther write this account from her life?

B. Authorship

(1) The text nowhere states who the author was, but many
have offered answers to this question—Mordecai, Ezra,
but none speculate that Esther wrote the book herself
(Ibid.).
(2) Therefore, we have to accept that the author of this
book is unknown, except to the author and to God
(Ibid.).

(a) Most likely, the author was a Persian Jew who was
quite intimate with the customs of Persian life, but
who was also extremely nationalistic in favoring the
Jews (Ibid.).
(b) Yet, as mentioned, this is only speculation, as is the
case with dating the book.

C. Date

(1) Because the author is unknown, the exact date of

writing is unknown (Ibid., 778).

(a) Sound scholarship has surmised that a date no

earlier than the death of Xerxes (465 BC) can be
proposed, for the Esther 10:2 suggests that his reign
had ended (Ibid.).

1. Xerxes’ reign ended with his physical death

(Ibid.).

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 (b) So this information has led scholars to formulate
two different proposals as far as dating the writing
of the book (EBC, 778).

1. The first date is an early date falling somewhere

between 450-300 BC, while the alternative date
is considered late, landing between 175-100 BC
(Ibid.).
2. The arguments for the earlier date are stronger
than the arguments for the later date (Ibid., 779).
3. The numerous Persian names and vocabulary
that is used indicates that the book was probably
not written during a time when the Greek
influence over the culture was becoming
apparent, which is the time frame for the later
dating (Ibid., 778).
4. In fact, the Hebrew that is found in Esther is
very similar to that found in the Chronicles,
which has been accurately dated as being no
later than 400 BC (Ibid.).
5. The author’s intimate knowledge of Persian
customs, the topography of Susa, and the royal
palaces all favor the early dating (Ibid.).

(2) So, if the book was written between 450-300 BC, why
was it written?

D. Purpose

(1) Remembering that the Book of Esther appeared in the

Hebrew Bible long before there was a Christian book of
faith, we must take a look at the Jewish understandings
first.

(a) Jewish scholars indicate that the book’s primary

purpose was to introduce the origin of a religious
festival (Purim) that is not present in the Torah (the
laws of Moses; Ibid., 779).
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 (b) This task is obviously accomplished by the book,
but Christian scholars visualize a much more
prominent purpose (EBC, 780).

(2) For most Christian scholars, the purpose of Esther is to

communicate the providence of God for his people,
even when they do not behave morally or ethically as
they should (Ibid.).

(a) Therefore, the primary purpose from our Christian

perspective for this book is to learn how God takes
care of and protects those that belong to him (Ibid.).
(b) Is this enough to earn it a spot in the canon of
Scripture?

E. Canonicity

(1) From a Jewish, Hebrew Bible perspective, the Book of

Esther received immediate and widespread acceptance
as being a part of the canon of Scripture (Ibid., 783).

(a) In fact, the Jewish canon was considered long since

complete by the beginning of the Christian era in
history (Ibid.).
(b) In relationship to this fact, all the books of the OT
or Hebrew Bible were accepted by early Christians
as being a part of the sacred writings (Ibid.).

1. Officially however, Esther was not recognized

as part of the canon until the Council at Hippo
in AD 393 and then again at the Council of
Carthage in AD 397 (Ibid.).
2. Both of these meetings were called in response
to challenges to the accepted canon, and Esther
was reaffirmed in both.

(2) Since it’s a part of the canon, what theological value

does the book possess?
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F. Theological Value

(1) Theologically, the Book of Esther presents three

primary lessons (EBC, 794).

(a) The law of retribution of sins (Ibid.)

1. A good example of this theological concept at

work in the Book of Esther is the irony of
Haman being hanged on the gallows that he had
built to hang Mordecai.
2. What this principle teaches us is that our sins
will not go unpunished, even if we confess those
sins remorsefully.
3. Haman begged to be spared but was not.
4. We on the other hand ask the Lord to forgive us,
and he does, but that forgiveness does not
guarantee the removal of repercussions.

(b) The law of faithfulness rewarded (Ibid.)

1. Esther and Mordecai took historical stands and

risks on behalf of their people, and were
rewarded from man’s viewpoint concerning
their stands.
2. Unfortunately, we do not read of God’s
provision of any additional spiritual blessings,
because some of the tactics used were not
proper.

(c) The law of stated convictions (Ibid.)

1. Even though Esther and Mordecai did not

conduct themselves as ethically and morally as
they could have, there was no doubt what they
believed in.

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 2. Christians today learn the valuable lesson that
we must take our stand on the belief system
found in the Bible.
3. Where we stand on each issue that is obvious
from a biblical perspective should be clear for
all to see.

G. Special Problems

(1) Two major problems arise in the Book of Esther: the

name of God is not mentioned, and the moral/ethical
practices of Mordecai and Esther (EBC, 784).

(a) The absence of God’s name

1. The most obvious reason that the name of

Yahweh or Elohim was omitted can be
explained by God’s hiddenness (Ibid., 785).
2. God provided his protection over his people,
and yet his displeasure is evident as a result of
their actions due to his apparent absence.
3. God does not condone scripturally incorrect
behavior, even in the most dire of
circumstances.
4. But even when we are messing up, he loves and
protects us.
5. The absence of his name teaches of his non-
participation in our moments of weakness, and
yet his protection is left in place.

(b) Moral and ethical practices of main characters

1. Many of Mordecai’s problems arose because he

was prideful in the opening scenes, refusing to
bow down in respect to Haman, even though
worship was not being demanded (Ibid.).
2. As far as nationalistic identity is concerned,
Esther was willing to hide her identity to protect
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 herself and marry a Gentile, which was
forbidden (EBC, 784).
3. In addition, Esther showed no mercy when
Haman pleaded for it, and in addition, ordered
the death of his sons (Ibid.).
4. With the king’s permission, authorized the
Israelites to slaughter and plunder their enemies
in a non-war time frame (Ibid.).

(c) Solution in relationship to the Scriptures (Ibid., 786-

787).

1. God’s people many times fail to consult with the

Lord and end up behaving in a manner that is
contrary to his character that leads to spiritual
distance or God’s absence (Ibid.).
2. Although the unethical practices led to the
deliverance of the Jews physically, there is no
proof biblically that they were any better
spiritually (Ibid.).
3. They were making the same mistakes that
landed them in captivity in the first place
leading us to understand that when you use
human means to accomplish your goals, the
only reward to be received is human (Ibid.).