Text -- Esther 2:23 (NET)

2:23 The king then had the matter investigated and, finding it to be so, had the two conspirators hanged on a gallows. It was then recorded in the daily chronicles in the king’s presence.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Est 2:23

It was found out - It was proved against them, in consequence of which they were hanged. Perhaps the words ויתלו על עץ vaiyittalu al ets , they were hung upon wood or a tree, may refer to their being impaled. 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. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies

It has been observed that the name of God does not once occur in this book. This is true of the Hebrew text, and all translations from it; but in the Septuagint we find the following words, in Est 2:20, after, Esther had not showed her kindred: Οὑτως γαρ ενετειλατο αυτῃ Μαρδοχαιος, φοβεισθαι τον Θεον, και ποιειν τα προσταγματα αυτου, καθως ην μετ ’ αυτου ; "For so Mordecai had charged her to fear God, and to keep his commandments, as she did when with him."This, as far as the Septuagint is concerned, takes away the strange reproach from this book. It must be owned that it was not because there were not many fair opportunities that the sacred name has not been introduced.

TSK: Est 2:23

hanged : Est 5:14, Est 7:10; Gen 40:19, Gen 40:22; Deu 21:22, Deu 21:23; Jos 8:29

the book : Est 6:1, Est 6:2; Mal 3:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 2:23

Both hanged on a tree - i. e. "crucified"or "impaled"the ordinary punishment of rebels and traitors in Persia.

The book of the chronicles - Ctesias drew his Persian history from them, and they are often glanced at by Herodotus.

Poole: Est 2:23

This may be referred, either,

1. To the writing, to note that this was written in the king’ s presence by scribes, who were continually present with the king to write all remarkable passages happening in the court from time to time. Or,

2. To the book, which was laid up before the king, that he might more easily and frequently peruse it for his own delight or direction.

Haydock: Est 2:23

King. Such histories were preserved with great care, 1 Esdras vi. 1. (Calmet) ---

Septuagint, "the king ordered a memorial to it to be kept in the royal library, for the praise of Mardochai's good will." (Haydock) ---

The latter also wrote an account, chap. xii. 4.

Gill: Est 2:23

And when inquisition was made of the matter, it was found out,.... That these two men had entered into a conspiracy to take away the king's life; full proof and evidence were given of it:

therefore they were both hanged on a tree; Josephus ^e says they were crucified; but hanging was frequent among the Persians, as Grotius observes, and better agrees with the word here used:

and it was written in the book of the chronicles before the king; in a diary kept by the king's order, in which memorable events were set down, and might be done in the presence of the king, as well as the book lay open before him to read at any time; and this is observed to agree with the manner of Xerxes, who is reported ^f to sit on a throne of gold to behold a sea fight between the Grecians and Persians, and had several scribes by him to take down whatever was done in the fight.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 2:23

¹ tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.

² tn Or “on a pole”; KJV, ASV “on a tree.”

Geneva Bible: Est 2:23

And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the ^{( o )} chronicles before the king.

^{( o )} In the chronicles of the Medes and Persians, (Est 10:2).

Commentary -- Verse Range Notes

TSK Synopsis: Est 2:1-23

1 Out of the choice of virgins a queen is to be chosen.

5 Mordecai the nursing father of Esther.

8 Esther preferred before the rest.

12 The manner of purification, and going in to the king.

15 Esther best pleasing the king, is made queen.

21 Mordecai discovering a treason, is recorded in the chronicles.

MHCC: Est 2:21-23

Good subjects must not conceal any bad design they know of against the prince, or the public peace. Mordecai was not rewarded at the time, but a remembrance was written. Thus, with respect to those who serve Christ, though their recompence is not till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget. The servant of God must be faithful to every trust, and watchful for those who employ him. If he appear to be neglected now, he will be remembered hereafter. None of our actions can be forgotten; even our most secret thoughts are written in lasting registers, Rev 20:12.

Matthew Henry: Est 2:21-23

This good service which Mordecai did to the government, in discovering a plot against the life of the king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken towards Haman's design of the Jews' destruction, but several steps are taken towards God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A design was laid against the king by two of his own servants, who sought to lay hands on him, not only to make him a prisoner, but to take away his life, Est 2:21. Probably they resented some affront which they thought he had given them, or some injury which he had done them. Who would be great, to be so much the object of envy? Who would be arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their souls continually in their hands, and often go down slain to the pit, especially those who caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by Esther's means, discovered it to the king, hereby confirming her in and recommending himself to the king's favour. How he came to the knowledge of it does not appear. Whether he overheard their discourse, or whether they offered to draw him in with them, so it was that the thing was known to him. This ought to be a warning against all traitorous and seditious practices: though men presume upon secresy, a bird of the air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king, which ought to be an instruction and example to all that would be found good subjects not to conceal any bad design they know of against the prince or the public peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as they deserved, but not till their treason was, upon search, fully proved against them (Est 2:23), and the whole matter was recorded in the king's journals, with a particular remark that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Thus with respect to those who serve Christ, though their recompence is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb 6:10.

Keil-Delitzsch: Est 2:21-23

The definition of time in Est 2:19 is again take up by the words: in thosedays; then the explanatory clause, Est 2:20, is repeated; and after this we areinformed what it was that had then occurred. In those days Bigthan andTeresh, two of the king's courtiers, who were the threshold-keepers(palace-watchers, lxx ἀρχισωματοφύλακες ), were wroth, and sought tolay hands on King Ahashverosh, i.e., to slay him. Est 2:22. This thing wasknown to Mordochai, and by him communicated to Esther, who told it, inMordochai's name, to the king. Est 2:23. The matter was investigated (sc. bythe king), and found out, sc. as Mordochai had testified. The two criminalswere hanged on a tree, i.e., impaled on a stake, a sort of crucifixion, - seerem. on Est 6:11, - and the circumstance entered in the book of thechronicles, i.e., the chronicles of the kingdom. המּלך לפני , before the king, i.e., in his presence, immediately after sentence hadbeen passed by a court over which the monarch presided.

Constable: Est 2:21--3:7

A. Background Considerations 2:21-3:6

At this point in the narrative the writer introduced us to the villain, and we learn the reasons he hated the Jews.

Constable: Est 2:21-23

1. Mordecai's loyalty 2:21-23

We know no details concerning the identities of the assassins or the reasons they hated Ahasuerus. Extra-biblical sources have not yet clarified these matters, though the commentators love to speculate. Mordecai's position in the government is another evidence of God's providential preparation to deliver His people.

"Gallows" (v. 23; cf. 5:14; 7:10) is literally "tree."

"Rather than being hanged by the neck on a modern-type gallows, the men were probably impaled on a stake or post (cf. Ezra 6:11). This was not an unusual method of execution in the Persian Empire. Darius, Xerxes' father, was known to have once impaled 3,000 men."⁵¹

Ahasuerus was careful to record the name, father, and town of anyone who demonstrated particular loyalty to his throne and to reward him quickly and generously.⁵²

"Xerxes is consumed with power yet powerless as sovereign events unfold."⁵³

Guzik: Est 2:1-23

Esther 2 - Esther Is Chosen Queen

A. The gathering together of a harem for King Ahasuerus.

1. (1-4) A search is made for a replacement for Queen Vashti.

After these things, when the wrath of King Ahasuerus subsided, he remembered Vashti, what she had done, and what had been decreed against her. Then the king's servants who attended him said: "Let beautiful young virgins be sought for the king; and let the king appoint officers in all the provinces of his kingdom, that they may gather all the beautiful young virgins to Shushan the citadel, into the women's quarters, under the custody of Hegai the king's eunuch, custodian of the women. And let beauty preparations be given them. Then let the young woman who pleases the king be queen instead of Vashti." This thing pleased the king, and he did so.

a. After these things: This is broader than just the events of the previous chapter. Esther 2:16 indicates that there was a four-year span between chapters one and two. During that time King Ahasuerus made his great, unsuccessful invasion of Greece and he came home a defeated man, wanting to cheer his heart through sensual diversions.

b. Let beautiful young virgins be sought for the king: The plan was to assemble a harem from the most beautiful women of the land; to bring them into a harem for the king, and to choose the most favored woman to be his queen from that group. This was sort of a "Miss Persian Empire" contest, and the winner would be queen instead of Vashti.

c. This thing pleased the king, and he did so: The ancient Jewish historian Josephus says the Ahasuerus had a total of 400 women selected.

2. (5-7) Esther and her family.

In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. Kish had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And Mordecai had brought up Hadassah, that is, Esther, his uncle's daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter.

a. There was a certain Jew whose name was Mordecai: Mordecai, the cousin of Esther, came to Persia in one of the waves of relocation that the Babylonians imposed on Judah when it conquered that land.

b. And Mordecai had brought up Hadassah, that is, Esther, his uncle's daughter: Esther (whose Jewish name Hadassah means "Myrtle"; the Persian name Esther means "star") was raised by her cousin Mordecai since the death of her father and mother.

i. "In prophetic symbolism the myrtle would replace the briars and thorns of the desert, so depicting the Lord's forgiveness and acceptance of his people. (Isaiah 41:19; 55:13; cf. Zechariah 1:8)" (Baldwin)

ii. They were part of the large Jewish community that was forced to relocate out of Judah, and didn't decide to return with Ezra. In the day of Mordecai and Esther, the land of Judah was regarded as a wild and backward place.

c. The young woman was lovely and beautiful: The Hebrew for lovely and beautiful is literally, "beautiful in form and lovely to look at." Or, as the NIV has it, lovely in form and features.

i. 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.

3. (8) Esther is taken into the king's harem.

So it was, when the king's command and decree were heard, and when many young women were gathered at Shushan the citadel, under the custody of Hegai, that Esther also was taken to the king's palace, into the care of Hegai the custodian of the women.

a. That Esther also was taken to the king's palace: It seems that Esther didn't really have a choice about this.

b. Into the care of Hegai the custodian of the women: Hegai was the king's eunuch (Esther 2:3), a man entrusted with the oversight of the king's harem for obvious reasons.

i. According to Baldwin, Hegai is specifically mentioned by the Greek historian Herodotus as being an officer of king Ahasuerus.

B. Esther in the courts of the king.

1. (9) Esther's favored treatment in the palace.

Now the young woman pleased him, and she obtained his favor; so he readily gave beauty preparations to her, besides her allowance. Then seven choice maidservants were provided for her from the king's palace, and he moved her and her maidservants to the best place in the house of the women.

a. Now the young woman pleased him, and she obtained his favor: Esther obtained favor with Hegai, the man in authority over her. In this, her godliness ensured a fulfillment of Proverbs 3:3-4: Let not mercy and truth forsake you; Bind them around your neck, Write them on the tablet of your heart, and so find favor and high esteem In the sight of God and man.

b. He readily gave beauty preparations to her, besides her allowance: Because of this favor, Hegai gave Esther special beauty preparations, beyond her allowance. He also gave her seven choice maidservants to look after her beauty needs.

i. Esther was beautiful to begin with; now she looked like one of those "after" pictures from the glamour photo studios - and she looked that way all the time.

ii. The ancient Hebrew word for beauty preparations comes from the root "to scour, to polish." (Huey)

2. (10-11) Esther conceals her Jewish identity.

Esther had not revealed her people or family, for Mordecai had charged her not to reveal it. And every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare and what was happening to her.

a. Esther had not revealed her people or family: Normally, there is never a good reason for hiding the fact that we are Christians. Far too many Christians act as if they are "secret agents" - and they always conceal who they are in the Lord.

i. We must take the warning Jesus gave in Matthew 10:32-33 seriously: Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. We can't live a life of denial and expect God to recognize us.

b. For Mordecai had charged her not to reveal it: However, we do recognize that there are situations where God may have us be reticent about our Christian identity - not for the purposes of permanently concealing it, but waiting for the opportune moment to reveal it. Apparently, this is what Mordecai sensed was right to do in this circumstance, and Esther agreed.

i. For example, in some situations one might initially act as if they know nothing when approached by a Jehovah's Witness or a Mormon, and do it not to deny Jesus, but to seize a strategic opportunity.

c. Every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare: Mordecai's great interest in Esther's state shows his love and concern for her in such a potentially dangerous place.

3. (12-14) The method of preparing and presenting the women before the king is established.

Each young woman's turn came to go in to King Ahasuerus after she had completed twelve months' preparation, according to the regulations for the women, for thus were the days of their preparation apportioned: six months with oil of myrrh, and six months with perfumes and preparations for beautifying women. Thus prepared, each young woman went to the king, and she was given whatever she desired to take with her from the women's quarters to the king's palace. In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king's eunuch who kept the concubines. She would not go in to the king again unless the king delighted in her and called for her by name.

a. After she had completed twelve months' preparation: Persia was one of many countries famous for its aromatic perfumes and ancient customs for the preparations of brides, including ritualistic baths, plucking of the eyebrows, the painting of hands and feet with henna, facial make-up, and applications of a beautifying paste all over the body, meant to lighten the color of the skin and to remove spots and blemishes.

i. 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.

ii. Matthew Poole says that the oils and perfumes were necessary because "The bodies of men and women in those hot countries did of themselves yield very ill scents, if not corrected and qualified by art."

b. Thus prepared, each young woman went to the king: It sounds wonderful - a year of constant spa treatments. Yet the destiny of these women should also be considered: one evening with the king. If he chose them from the 400 others to be his queen, then she would be his companion (until she displeased him). 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.

4. (15-18) Esther is selected as queen.

Now when the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had taken her as his daughter, to go in to the king, she requested nothing but what Hegai the king's eunuch, the custodian of the women, advised. And Esther obtained favor in the sight of all who saw her. So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign. The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti. Then the king made a great feast, the Feast of Esther, for all his officials and servants; and he proclaimed a holiday in the provinces and gave gifts according to the generosity of a king.

a. She requested nothing but what Hegai the king's eunuch, the custodian of the women, advised: Esther's humble wisdom was shown in the way that she allowed the custodian of the women to assist her preparations.

b. Esther obtained favor in the sight of all who saw her: This was because of both Esther's godliness and beauty.

i. Beauty often gains people (especially women) favor with others. This is a fact that Christians must accept, wisely teaching their children what really matters, and refusing to rely too much on beauty for our judgment of people.

c. She obtained grace and favor in his sight more than all the virgins: Because of the great favor that she obtained with the king, Esther was selected to be the queen to king Ahasuerus.

i. Esther's life so far has been remarkable. She was the child of Jewish exiles, who both died; she was raised by her cousin in a foreign and often hostile land; she was taken by compulsion into the king's harem; she found favor with all whom she met; and she was finally selected to be the queen of the realm.

ii. This remarkable course of events wasn't an accident; it wasn't just because of luck or fortune or Esther's good looks or sparkling personality. God had a plan, and Esther is part of it. As Psalm 75:6-7 says: For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge: He puts down one, and exalts another.

iii. In exactly the same way, we have a place in God's plan. Wherever you are at right now, God has a purpose for it - maybe a short purpose, or a long one; perhaps a large purpose or a small purpose, but God has a reason.

iv. To this point, the story of Esther also shows us that in the outworking of His plan, God can use the evil of man. God did not make Ahasuerus drunk, or make him demand that his queen present herself in an immodest way before the lords of the kingdom; yet God allowed this wicked action of man to fulfill a purpose in His greater plan. We find assurance in the truth that no other person, no matter how evil they are, can defeat God's plan for our life, no matter what they have done to you or will do to you.

C. Mordecai saves the king's life.

1. (19-20) Mordecai's rise in prominence and Esther continues to conceal her Jewish identity.

When virgins were gathered together a second time, Mordecai sat within the king's gate. Now Esther had not revealed her family and her people, just as Mordecai had charged her, for Esther obeyed the command of Mordecai as when she was brought up by him.

a. Mordecai sat within the king's gate: This position indicates that Mordecai was associated with the decision makers and men of influence in the kingdom.

b. Now Esther had not revealed her family and her people, just as Mordecai had charged her: Some have thought that the book of Esther carries this idea of concealment too far. This book has been criticized because it does not mention the name of God (as neither does the Song of Solomon).

i. Some say that the name of God was left out of Esther because of its use in the festivities surrounding Purim, where people commonly became drunk. One rabbi taught: "A man is obligated to drink on Purim until he is unable to distinguish between 'Blessed be Mordecai' and 'Cursed be Haman.'" Some have wondered if, in that atmosphere, it would be too easy to profane the name of God if it were to be read at such a festival.

ii. Others see the name YHWH hidden in acrostics, based on the initial and final letters of successive words in Esther 1:20, 5:4, 5:13, and 7:7. In some manuscripts, the letters in these words are written a bit larger to give them prominence.

iii. Perhaps also Esther does not contain the name of God because it was written under Persian rule, and for distribution in the Persian Empire.

iv. Most likely, Esther doesn't have the name of God because it shows how God works behind the scenes; God is always active in Esther, even though it is behind the scenes.

2. (21-23) Mordecai hears an assassination conspiracy and informs the king, saving the king's life.

In those days, while Mordecai sat within the king's gate, two of the king's eunuchs, Bigthan and Teresh, doorkeepers, became furious and sought to lay hands on King Ahasuerus. So the matter became known to Mordecai, who told Queen Esther, and Esther informed the king in Mordecai's name. And when an inquiry was made into the matter, it was confirmed, and both were hanged on a gallows; and it was written in the book of the chronicles in the presence of the king.

a. The matter became known to Mordecai, who told Queen Esther, and Esther informed the king: Mordecai's attitude wasn't "I'm a Jewish man in exile under a pagan king, so I do not care if he is killed." Instead, he fulfilled Peter's thought in 1 Peter 2:17, before Peter ever wrote it: Fear God. Honor the king.

i. This threat of assassination was real. Ahasuerus was eventually murdered by his prime minister, who placed Artaxerxes I on the throne.

b. Both were hanged on a gallows: The word gallows is literally tree; the idea that they were hanged on a tree probably refers not to a hanging with a noose around the neck, but to impalement on a stake, much like crucifixion.

i. "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 through the neck. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Esther (Book Introduction)

ESTHER derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.

JFB: Esther (Outline)

• AHASUERUS MAKES ROYAL FEASTS. (Est. 1:1-22)
• ESTHER CHOSEN TO BE QUEEN. (Est. 2:1-20)
• MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23)
• HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Est 3:1-15)
• MORDECAI AND THE JEWS MOURN. (Est 4:1-14)
• ESTHER INVITES THE KING AND HAMAN TO A BANQUET. (Est 5:1-14)
• AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14)
• ESTHER PLEADS FOR HER OWN LIFE AND THE LIFE OF HER PEOPLE. (Est 7:1-6)
• THE KING CAUSES HAMAN TO BE HANGED ON HIS OWN GALLOWS. (Est 7:7-10)
• MORDECAI ADVANCED. (Est 8:1-6)
• AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14)
• MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17)
• THE JEWS SLAY THEIR ENEMIES WITH THE TEN SONS OF HAMAN. (Est. 9:1-19)
• THE TWO DAYS OF PURIM MADE FESTIVAL. (Est 9:20-32)
• AHASUERUS' GREATNESS. MORDECAI'S ADVANCEMENT. (Est 10:1-3)

TSK: Esther (Book Introduction)

This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, מגלה [Strong’s 04039] אסתר [Strong’s 0635], megillath Esther , " the volume of Esther." Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus (Ant. 1 xi. c. 6), the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezr 6:22, commencing about am 3540, and continuing through a period of twelve years. it relates the royal feast of Ahasuerus; the disgrace of Vashti (Esther 1); the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life (Esther 2); the promotion of Haman, and his purposed destruction of the Jews (Est 3:1-15); the consequent affliction of the Jews, and the measures pursued by them (Esther 4); the defeat of Haman’s plot, through the instrumentality of Esther, against Mordecai (Esther 5-7); and also the defeat of his general plot against the Jews (Esther 8, Est 9:1-15); the institution of the feast of Purim to commemorate this deliverance (Esther 9:16-32); and the advancement of Mordecai (Est 10:1-3); and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.

TSK: Esther 2 (Chapter Introduction)

Overview

Est 2:1, Out of the choice of virgins a queen is to be chosen; Est 2:5, Mordecai the nursing father of Esther; Est 2:8, Esther preferred before the rest; Est 2:12, The manner of purification, and going in to the king; Est 2:15, Esther best pleasing the king, is made queen; Est 2:21, Mordecai discovering a treason, is recorded in the chronicles.

Poole: Esther 2 (Chapter Introduction)

CHAPTER 2

The virgins of the kingdom being gathered together, a queen is to be chosen, Est 2:1-4 . Esther, nursed by Mordecai, is chosen to be one of the virgins, Est 2:5-8 ; and preferred before the rest, Est 2:9-11 . The manner of her purification, Est 2:12-14 . She pleaseth the king, and is made queen, Est 2:15-17 . The king makes a feast for his princes and servants, Est 2:18-20 . Mordecai discovereth a treason against the king, Est 2:21,22 ; which is recorded in their chronicles, Est 2:23 .

MHCC: Esther (Book Introduction)

We find in this book, that even those Jews who were scattered in the province of the heathen, were taken care of, and were wonderfully preserved, when threatened with destruction. Though the name of God be not in this book, the finger of God is shown by minute events for the bringing about his people's deliverance. This history comes in between Ezra chapters 6 and 7.

MHCC: Esther 2 (Chapter Introduction)

(v. 1-20) Esther chosen queen.

(Est 2:21-23) Mordecai discovers a plot against the king.

Matthew Henry: Esther (Book Introduction)

An Exposition, with Practical Observations, of The Book of Esther

How the providence of God watched over the Jews that had returned out of captivity to their own land, and what great and kind things were done for them, we read in the two foregoing books; but there were many who staid behind, having not zeal enough for God's house, and the holy land and city, to carry them through the difficulties of a removal thither. These, one would think, should have been excluded the special protection of Providence, as unworthy the name of Israelites; but our God deals not with us according to our folly and weakness. We find in this book that even those Jews who were scattered in the provinces of the heathen were taken care of, as well as those who were gathered in the land of Judea, and were wonderfully preserved, when doomed to destruction and appointed as sheep for the slaughter. Who drew up this story is uncertain. Mordecai was as able as any man to relate, on his own knowledge, the several passages of it; quorum pars magna fuit - for he bore a conspicuous part in it; and that he wrote such an account of them as was necessary to inform his people of the grounds of their observing the feast of Purim we are told (Est 9:20, Mordecai wrote these things, and sent them enclosed in letters to all the Jews), and therefore we have reason to think he was the penman of the whole book. It is the narrative of a plot laid against the Jews to cut them all off, and which was wonderfully disappointed by a concurrence of providences. The most compendious exposition of it will be to read it deliberately all together at one time, for the latter events expound the former and show what providence intended in them. The name of God is not found in this book; but the apocryphal addition to it (which is not in the Hebrew, nor was ever received by the Jews into the can on), containing six chapters, begins thus, Then Mordecai said, God has done these things. But, though the name of God be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance. The particulars are not only surprising and very entertaining, but edifying and very encouraging to the faith and hope of God's people in the most difficult and dangerous times. We cannot now expect such miracles to be wrought for us as were for Israel when they were brought out of Egypt, but we may expect that in such ways as God here took to defeat Haman's plot he will still protect his people. We are told, I. How Esther came to be queen and Mordecai to be great at court, who were to be the instruments of the intended deliverance, ch. 1, 2. II. Upon what provocation, and by what arts, Haman the Amalekite obtained an order for the destruction of all the Jews, Est 3:1-15. III. The great distress the Jews, and their patriots especially, were in thereupon, ch. 4. IV. The defeating of Haman's particular plot against Mordecai's life, ch. 5-7. V. The defeating of his general plot against the Jews, ch. 8. VI. The care that was taken to perpetuate the remembrance of this, ch. 9, Est 10:1-3. The whole story confirms the Psalmist's observation (Psa 37:12, Psa 37:13), The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; he sees that his day is coming.

Matthew Henry: Esther 2 (Chapter Introduction)

Two things are recorded in this chapter, which were working towards the deliverance of the Jews from Haman's conspiracy: - 1I. The advancement of Esther to be queen instead of Vashti. Many others were candidates for the honour (Est 2:1-4); but Esther, an orphan, a captive-Jewess (Est 2:5-7), recommended herself to the king's chamberlain first (Est 2:8-11) and then to the king (Est 2:12-17), who made her queen (Est 2:18-20). II. The good service that Mordecai did to the king in discovering a plot against his life (Est 2:21-23).

Constable: Esther (Book Introduction)

Introduction

Title

The title of this book comes from its principle character, Esther. In this it is similar to many other Old Testament books (e.g., Joshua, Ruth, Samuel, Ezra, Nehemiah, Job, et al.).

Writer and Date

The writer did not identify himself in the text. References in the book show that he was familiar with Persian culture and literature (2:23; 10:2). The writer also wrote as though he was an eyewitness of the events he recorded. He was pro-Jewish and was probably a Jew. It is possible, though not certain, that Mordecai wrote the book.¹ The idea that the writer was Esther has not found support mainly because female writers were uncommon in ancient patriarchal societies such as Israel.

This book would have been a source of encouragement to the Jews who had returned to the Promised Land after the Exile. Consequently many scholars believe a Jew may have written it for this purpose. Perhaps he was a Jew who had returned to the land from Susa, the site of the events recorded in the book.

The writer could have written it any time after 473 B.C., the year the Jews defended themselves and instituted the Feast of Purim, the last historical events in the book (9:27-28). If a contemporary of these events composed it, he probably did so within a generation or two of this date. The first extra-biblical reference to the book is in 2 Maccabees 15:36, which dates from late in the second century B.C.

Genre

"From the literary point of view, the book ranks high as an outstanding example of narrative art."²

"The genre of the Book of Esther is historical narrative. As such, biblical narrative is characterized by the cooperation of three components: ideology (socioreligious perspective), historiography (use of historical persons and events in a narrative), and aesthetic appeal (its influence and persuasion of the reader).³ Each of these three elements can be readily seen in Esther. The ideology is the orthodox faith of ancient Israel. The book is theological in that its primary purpose is to teach about God and his continuing relationship with his people. It is historiographical in that it is an account of historical persons and historical events as they occurred. It is aesthetic because it is full of drama and suspense and draws its readers to anticipate happenings and events that often are the reverse of what the reader expects."⁴

Most scholars today regard the Book of Esther as a historical novel.⁵ However, bear in mind that most scholars are not conservative in their view of Scripture.

"I believe it would be true to say that a study of literary themes has done more to promote an understanding of the book than all the discussion about historicity, which so occupied scholars earlier this century."⁶

Scope

The events of the Book of Esther took place during the Persian period of ancient history (539-331 B.C.) and during the reign of King Ahasuerus in particular (486-464 B.C.).

Chronology of the Book of Esther
483	Ahasuerus' military planning session in Susa
482	The deposition of Vashti
481	The beginning of Ahasuerus' unsuccessful expedition against Greece
480	Esther's arrival in Susa
479	Ahasuerus' return to SusaEsther's coronation
478
477
476
475
474	The issuing of Ahasuerus' decrees affecting the Jews
473	The Jews' defense of themselvesThe establishment of the Feast of Purim

The first historical event to which the writer alluded seems to be Ahasuerus' military planning session at which he plotted the strategy for his ill-fated campaign against Greece (1:3-21). The king held this planning session in the winter of 483-482 B.C. The last recorded event in Esther is the institution of the Feast of Purim that took place in 473 B.C. Therefore the events recorded in the book spanned a period of about 10 years.⁷

By the time Esther opens many Jews had returned from the Exile to Palestine to reestablish the institutions of Judaism (Ezra 1-6). Most of the Jews in exile did not return even though their law (Deut. 28) and the prophets (Isa. 48:20; Jer. 50:8; 51:6) encouraged them to do so. They preferred the comfort and convenience of life as they had come to know it outside the Promised Land to the discomfort and privation involved in obeying God. Esther and Mordecai were among those who chose not to return.⁸

The events of Esther fit chronologically between chapters 6 and 7 of Ezra.

Purpose

There seem to be at least two purposes for the book. First, it demonstrates God's providential care of His people even when they were outside the Promised Land because of disobedience. Second, it explains the origin of the feast of Purim with a view to commending its observance to the Jews (9:24-28).⁹ Ancient histories, the Greek history of Herodotus being one, were often written "for public recitation at private gatherings or public festivals."¹⁰ Esther was evidently written for the same purpose. The Jews retold the story of Esther at Purim each year.

"The importance of the book for modern historians can be gauged by the fact that, whereas Josephus included the Esther story in his Antiquities of the Jews, Martin Noth in his History of Israel makes no mention of it, and Geo Widengren dismisses it in thirteen lines. It is without much historical value.'¹¹ John Bright mentions the book by name but that is all.¹² Whatever others say, in practice historians ignore the book of Esther. Whatever the reason for this neglect of the book may be, we are justified in assuming that present-day historians do not take seriously the threat it records to the very existence of the Jewish race."¹³

A third purpose may be to warn readers against anti-Semitism (cf. Gen. 12:1-3).

"Esther says to the Christian that anti-Jewish hostility is intolerable to God."¹⁴

"It is easy to see why the book is valued by Jews, who have suffered so much through the ages and have clung to the assurance implied by Purim that, however severe the threat upon their race, they have a future."¹⁵

Message¹⁶

The events of this book took place between those recorded in Ezra 6 and 7. They have nothing to do with the people who returned from exile in Babylon. They deal with those who remained behind. Remember the dates of the three returns: 537, 458, and 444. The events in Esther took place about 482-473 B.C.

Esther's Jewish name was Hadasseh, which means myrtle. The myrtle tree was native to Babylonia, but the returning exiles took the myrtle tree with them to Palestine. There this tree became a symbol of the nation of Israel transplanted from Babylon in Palestine. Zechariah used the myrtle tree as a symbol of Israel in Zechariah 1:7-11. Esther's parents probably named her for this beautiful tree. Most of the students of this book have recognized her as a symbol of the Jewish people living among Gentiles.

Esther's Persian name was Esther, which means star. Another view is that she was named in honor of Ishtar, a pagan goddess. The myrtle tree bears a beautiful star-like flower. Esther may have received her Persian name because she was the flower of the myrtle tree, full of beauty and grace. In life she became just that, the flower of Israel, its loveliest production. She was not just physically beautiful, but she became a great blessing to her people and a great blessing to the Gentiles as well. She became what God intended Israel to be.

This book is unique in the Old Testament in several respects. The writer did not mention God's name once in its pages. E. J. Young wrote in his Introduction to the Old Testament, "Since these Jews were no longer in the theocratic line, so to speak, the name of the covenant God is not associated with them."¹⁷ Matthew Henry wrote, "But, though the name be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance."¹⁸ There are no references to the Law of Moses, the temple, or Jewish worship. There is one reference to a fast and one to a feast that are very general and show only that the Jews in exile maintained some religious habits. There is also no reference to Jerusalem, except the one in 2:6 that says Mordecai's great-grandfather went into exile from Jerusalem. Yet even without these familiar references it is impossible to read this book without being conscious of God. The great value of this book is its revelation of God acting in providence.

There are several other unique features of Esther. No New Testament writer quoted or referred to it. No church father wrote a commentary on it. It never mentions prayer. It mentions nothing explicitly supernatural. Martin Luther wrote that he wished it had never been written. It is the only Old Testament historical book that records a history of the Jews outside their land during the times of the Gentiles. The "times of the Gentiles" (Luke 21:24) began with Nebuchadnezzar's defeat of Jerusalem and will continue until Christ's second coming. It is the time when Israel's fortunes and fate are in the hands of Gentiles.

Like Ruth, the Book of Esther is an illustration. It records a slice of life out of the exilic period that illustrates a great revelation. Ruth illustrates redemption. Esther illustrates providence.

Let me clarify this term. This is a term that many Christians have abused and misunderstood. Providence means foresight. Our word comes from Latin (pro video) and means to see the affairs of life before they happen. The acquired meaning of providence, what it has come to mean through usage, is activity resulting from foresight. We can see at once that people can never exercise providence as God can. We have very limited powers of foresight. We do not know what a day will bring forth (Prov. 27:1). God, on the other hand, foresees all things and can act because of that foreknowledge.

The theological doctrine of providence is that God both possesses and exercises absolute power over all the works of His hands. Psalm 11 is a great passage that sets forth this revelation. The Book of Esther illustrates God's providence. The writer did not speak of God directly, but His acting as a result of His foresight is obvious in what he wrote. God hid Himself but was at work in Esther.

Esther reveals three things about divine providence.

First, it reveals the method of providence.

It shows that even though people do not acknowledge God's presence He is always at work. His control becomes especially clear at the end of the book (10:3). Events had turned around completely from the way they were at the beginning of the book. Instead of being in peril, the Jews were now at peace. God not only rules over the major issues in life, but He also uses the trivialities of life to accomplish His purposes. Some of these trivialities were: the king's decision to summon Vashti after he got drunk, Vashti's refusal, Haman's hatred for Mordecai, the king's insomnia, and the passage his servant read to him.

God's providence is all-inclusive. That is part of its method. No person or detail of life escapes God's control (Rom. 8:28). "All things" includes all individuals and all events.

Second, Esther reveals the principles of providence.

God proceeds on the basis of perfect knowledge: intimate, accurate, absolute knowledge (Ps. 11:4).

Another principle of His providence is His undeviating righteousness. God's providence works in harmony with man's freedom. It never coerces people. The king made his own decisions; God did not compel him to act as he did. Haman plotted his own intrigues, made his own arrangements, built his own gallows. The same was true of Mordecai and Esther. Yet the sphere in which they made their decisions was God's sovereignty (Acts 17:28a). Haman built his gallows, but God hanged him on it.

A third principle of God's providence is that of absolute power. God is great enough to give people genuine freedom and yet cause things to turn out the way He wants them to. God causes human freedom to contribute to His divine purpose. We cannot comprehend this truth completely. We cannot contain revelation within reason. That is why it is impossible to bring all of revelation into a comprehensive philosophy. Philosophy is what is reasonable, but revelation goes beyond reason. Not that it is irrational; it simply transcends reason.

Third, Esther reveals the results of providence.

On the human level there are two results. To those who recognize divine providence comes great confidence and courage. However to those who do not come panic and punishment. We can see this most clearly in the characters of Esther and Mordecai, and in Haman.

On the divine level the result of providence is that God progresses toward His ultimate goal. Throughout all of Scripture we see this identical mighty movement.

The message of this book is that God is, and God acts through history to accomplish His purposes regardless of whether humans acknowledge Him or not.

There are many arguments for the existence of God. The argument from providence is one of these, though apologists do not usually give it as much emphasis as some other arguments. The fact that human events are harmonizing with God's ultimate purposes as He has revealed these in Scripture testifies to God's existence. When people forget God, He still molds history and governs life in harmony with His purposes. We cannot escape God's hand; we only change our destiny. We become His friends or His foes by our attitude toward Him (Dan. 5:22-23).

The great application of the message of this book is take God into account. This is the essence of biblical wisdom, by the way. Trust Him and cooperate with Him or you will suffer destruction. God's providence may seem very impersonal and austere. However William Cowper has reminded us that, "Behind a frowning providence, He hides a smiling face."¹⁹ Romans 8:28 is perhaps the most concise word on the providence of God that the Scriptures contain. God will complete His plans. We determine our own destiny as we cooperate with His will or oppose it. Our choice affects our destiny, but it does not frustrate His plan. Consequently it is very important that we know God's plans and make them known to others. He has revealed His plans in His promises in Scripture. Therefore we should pay very careful attention to the promises of God. The biblical covenants are his comprehensive formal promises. Even though many people in the world today ignore God, His plans will become reality eventually. This fact should make us confident and optimistic in the present.

Constable: Esther (Outline)

Outline

I. God's preparations 1:1-2:20

A. Vashti deposed ch. 1

1. The king's feast 1:1-9

2. The queen's dismissal 1:10-22

B. Esther elevated 2:1-20

1. The plan to replace Vashti 2:1-4

2. Esther's selection 2:5-11

3. The choice of Esther as queen 2:12-20

II. Haman's plot 2:21-4:3

A. Background considerations 2:21-3:6

1. Mordecai's loyalty 2:21-23

2. Haman's promotion 3:1-6

B. Haman's proposal 3:7-15

1. The casting of lots 3:7

2. Haman's request 3:8-9

3. The king's permission 3:10-15

C. Mordecai's reaction 4:1-3

III. Esther's intervention 4:4-9:19

A. Mordecai's instruction 4:4-17

B. The plot exposed chs. 5-7

1. Esther's preparations ch. 5

2. Mordecai's exaltation ch. 6

3. Haman's fall ch. 7

C. The Jews' deliverance 8:1-9:19

1. The rewarding of Esther and Mordecai 8:1-2

2. Esther's request for her people 8:3-8

3. The royal decree 8:9-14

4. The joy of the Jews 8:15-17

5. The Jews' self-defense 9:1-19

IV. The Jews' rejoicing 9:20-32

V. Mordecai's greatness ch. 10

Constable: Esther

Esther

Bibliography

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Baldwin, Joyce G. Esther. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1984.

_____. "The Message of Esther for Today." Evangel 5:3 (Autumn 1987):9.

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Clines, David J. A. The Esther Scroll: The Story of the Story. JSOT Supplement 30. Sheffield, Eng.: Journal for the Study of the Old Testament, 1984.

_____. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

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Constable, Thomas L. "Analysis of the Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

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_____. "The Religion of the Book of Esther." Judaism 39:2 (Spring 1990):135-47.

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_____. "Eight Questions Most Frequently Asked About the Book of Esther." Bible Review 3:1 (Spring 1987):16-31.

_____. Esther. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1971.

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Copyright 2003 by Thomas L. Constable

Haydock: Esther (Book Introduction)

THE BOOK OF ESTHER.

INTRODUCTION.

This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from chap. ix. 20. (Challoner) --- He and the queen were certainly authors of the letter, (Haydock) enjoining the celebration of the feast of Purim, or "lots," which is the ground-work (Calmet) of the present narration. (Du Hamel) --- The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (Calmet) though they were perhaps formerly, (Worthington; Origen; Du Hamel) have been carefully preserved by St. Jerome, and were recognized by the ancient Vulgate, as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them, chap. xi. 1. (Calmet) --- The objections of Capellus against this "Greek scribbler," as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (Haydock) from the Latin version, and are easily refuted. (Houbigant) --- Those Jews, who have rejected this work entirely, with Melito, (Eusebius, Hist. iv. 26.; St. Gregory of Nazianzus, &c.) ought not to prevail against the consent of the majority, (Calmet) expressed in the Councils of Laodicea, Carthage, Trent, session 4, &c. To read this book according to the order of time, we should begin [with] chap. xi., ver. 2, &c., chap. i., ii., and xii., and iii., to ver. 14; then we find the distress of the Jews in the rest of that chapter, and in chap. xiii., to ver. 8, and their delivery in chap. iv. to ix., ver. 17, and chap. xiii. ver. 8, &c., and chap. xiv., xv., and xvi. The consequences of these events are recorded [in] chap. ix., ver. 17, &c., to chap. xi. 1., (Worthington) with which verse the book ends, in the Greek editions. (Haydock) --- They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of St. Jerome, Preface. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c., respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (Calmet) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished, chap. ix. 28. (Maimonides) --- Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. (Calmet) --- He recites, however, both the epistles of Assuerus. (Antiquities xi. 6.) (Du Hamel) --- It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, the year of the world 3489, about the time of the dedication of the temple, chap. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herodotus vii. 4. (Calmet) --- Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. (Du Hamel) --- The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c., and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet; Du Hamel) but equally inspired. (Haydock)

Gill: Esther (Book Introduction)

INTRODUCTION TO ESTHER

This book has its name from the person who is the principal subject of it; it is by Clemens of Alexandria ^a called the Book of Mordecai also; it is commonly called, in the Hebrew copies, "Megillah Esther", the Volume of Esther; and sometimes in the Jewish writings only "Megillah", by way of eminency, "the Volume". It was written, according to the Talmudists ^b, by the men of the great synagogue, composed by Ezra; and some think it was written by Ezra himself ^c; but Aben Ezra is of opinion it was written by Mordecai, since he was concerned in, and had perfect knowledge of, all things related in it; which is rejected by Spinosa ^d, who conceits that this, and the books of Daniel, Ezra, and Nehemiah, were written by one and the same historian long after the times of Judas Maccabaeus: as to the canonical authority of it, it has been generally received by Jews and Christians; our wise men, says Maimonides ^e, openly and plainly affirm of the book of Esther, that it was dictated by the Holy Spirit; so Aben Ezra on Est 6:6, and he himself ^f affirms, that

"all the books of the prophets, and all the Hagiographa (or holy writings), shall cease in the days of the Messiah, except the volume of Esther; and, lo, that shall be as stable as the Pentateuch, and as the constitutions of the oral law, which shall never cease.''

Though the versions of other books of Scripture might not be read in the synagogues, versions of this book might to those who did not understand Hebrew ^g; and so Luther ^h says, the Jews more esteem the book of Esther than any of the prophets. Whence Mr. Baxter ⁱ had that notion, I can not devise, that the Jews used to cast to the ground the book of Esther before they read it, because the name of God was not in it: nor is that any objection to its authenticity, since the hand and providence of God may be most clearly seen in it; in raising Esther to such grandeur, and that for the deliverance of the people of the Jews, and in counter working and bringing to nought the plots of their enemies, and in saving them: nor that it is not quoted in the New Testament; it is sufficient there is no disagreement between them, yea, an entire agreement, particularly in the account of the captivity of Jeconiah, which is expressed almost in the same words in Est 2:6 as in Mat 1:11. It stands in Origen's catalogue ^k of the books of the Old Testament; nor is it any material objection that it appears not in the catalogue of Melito ^l, since in that list is comprehended under Ezra not Nehemiah only, but Esther also, which Jerom ^m mentions along with it. This book is not only of use to the Jews, as it shows the original and foundation of a feast of theirs, still kept up by them, the feast of Purim, and makes for the glory of their nation, and therefore it is no wonder it should be so highly esteemed by them; but serves to show the singular providence of God in taking care of his people in adversity, in humbling the proud, and exalting the lowly, and saving those that pray to him, and trust in him; it furnishes out various instructions in the conduct of the several persons herein mentioned; it is a history but of ten or eleven years at most, from the third of Ahasuerus, to the twelfth of his reign, Est 1:3.

Gill: Esther 2 (Chapter Introduction)

INTRODUCTION TO ESTHER 2

By the advice of the ministers of King Ahasuerus, fair virgins were sought for throughout his dominions, and brought to his chamberlain, the keeper of the women, among whom was Esther, a Jewish virgin, Est 2:1, who found favour with the chamberlain, and afterwards with the king, who made her queen instead of Vashti, and a feast on that account, Est 2:9. Mordecai, to whom Esther was related, and according to whose advice she acted, sitting in the king's gate, discovered a conspiracy against the king, which he now made known to Esther, Est 2:19.