Text -- Esther 7:9 (NET)

7:9 Harbona, one of the king’s eunuchs, said, “Indeed, there is the gallows that Haman made for Mordecai, who spoke out in the king’s behalf. It stands near Haman’s home and is seventy-five feet high.” The king said, “Hang him on it!”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Est 7:9

This eunuch had probably been the messenger sent with the invitation to Haman, and on that occasion had seen the gallows. The information he now volunteered, as well it may be from abhorrence of Haman's cold-blooded conspiracy as from sympathy with his amiable mistress, involved with her people in imminent peril.

Clarke: Est 7:9

Behold also, the gallows - As if he had said, Besides all he has determined to do to the Jews, he has erected a very high gallows, on which he had determined, this very day, to hang Mordecai, who has saved the king’ s life

Clarke: Est 7:9

Hang him thereon - Let him be instantly impaled on the same post. "Harm watch, harm catch,"says the proverb. Perillus was the first person burnt alive in the brazen bull which he had made for the punishment of others; hence the poet said: -

- Nec lex est justior ulla, Quam necis artifices arte perire sua

"Nor can there be a juster law than that the artificers of death should perish by their own invention."

TSK: Est 7:9

Harbonah : Est 1:10, Harbona

one of the chamberlains : Est 6:14; 2Ki 9:32

Behold : Est 5:14; Job 27:20-23; Psa 7:15, Psa 7:16, Psa 35:8, Psa 141:10; Pro 11:5, Pro 11:6

gallows : Heb. tree

who had spoken : Est 2:21-23, Est 6:2

Hang him thereon : Est 9:25; 1Sa 17:51; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 35:8, Psa 37:35, Psa 37:36, Psa 73:19; Pro 11:5, Pro 11:6; Dan 6:7, Dan 6:24

Commentary -- Word/Phrase Notes (per Verse)

Poole: Est 7:9

Harbonah knew this either by his own observation, or by the information of some of his brethren, who were lately sent to Haman’ s house, Est 6:14 , where they might easily see it, or at least hear of it. And this he said, either out of a distaste which he had taken against Haman for his great insolency and barbarous cruelty; or in compliance with the king’ s inclinations, and the queen’ s desires.

Had spoken good for the king even to the saving of the king’ s life, Est 2:21-23 , and therefore deserved a better requital than this even from Haman, if he had not basely preferred the satisfaction of his own revenge before the preservation of the king’ s life.

Haydock: Est 7:9

Harbona. Cr.[Greek?], "Bougathan." (Haydock) ---

He had been to call Aman to the feast. (Jos.[Josephus?]) ---

Little dependance is to be had on false friendship, when a man is disgraced. (Worthington) ---

Upon it. His body was perhaps afterwards exposed in the street, chap. xvi. 18. It is not clear that he was nailed to the cross, though this custom prevailed in the country, 1 Esdras vi. 11. Alexander crucified many satraps. (Curtius ix.) ---

The old Vulgate observes that the wife and ten children of Aman suffered with him, chap. ix. 6. (Calmet)

Gill: Est 7:9

And Harbonah, one of the chamberlains, said before the king,.... One of the seven chamberlains, see Est 1:10, his name, with Josephus ^y, is Sabouchadas.

Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. This man, perhaps, had seen it there, when he went with others to fetch Haman to the banquet, Est 6:14. The sin of Haman is aggravated by preparing a gallows for a man before he was accused to the king, or condemned, or had a grant for his execution, and for a man that had well deserved of the king for discovering a conspiracy against him, and whom now the king had delighted to honour:

then the king said, hang him thereon; immediately, being ready prepared, the king's word was enough, being a sovereign and tyrannical prince.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 7:9

¹ sn Cf. 1:10, where Harbona is one of the seven eunuchs sent by the king to summon Queen Vashti to his banquet.

² tn Heb “fifty cubits.” See the note on this expression in Esth 5:14.

Geneva Bible: Est 7:9

And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken ^{( f )} good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.

^{( f )} Who discovered the conspiracy against the king, (Est 2:21-22).

Commentary -- Verse Range Notes

TSK Synopsis: Est 7:1-10

1 Esther, entertaining the king and Haman, makes suit for her own life, and her people's.

5 She accuses Haman.

7 The king in his anger, understanding of the gallows which Haman had made for Mordecai, causes him to be hanged thereon.

MHCC: Est 7:7-10

The king was angry: those that do things with self-will, reflect upon them afterward with self-reproach. When angry, we should pause before we come to any resolution, and thus rule our own spirits, and show that we are governed by reason. Those that are most haughty and insolent when in power and prosperity, commonly, like Haman, are the most abject and poor-spirited when brought down. The day is coming when those that hate and persecute God's chosen ones, would gladly be beholden to them. The king returns yet more angry against Haman. Those about him were ready to put his wrath into execution. How little can proud men be sure of the interest they think they have! The enemies of God's church have often been thus taken in their own craftiness. The Lord is known by such judgments. Then was the king's wrath pacified, and not till then. And who pities Haman hanged on his own gallows? who does not rather rejoice in the Divine righteousness displayed in the destruction his own art brought upon him? Let the workers of iniquity tremble, turn to the Lord, and seek pardon through the blood of Jesus.

Matthew Henry: Est 7:7-10

Here, I. The king retires in anger. He rose from table in a great passion, and went into the palace garden to cool himself and to consider what was to be done, Est 7:7. He sent not for his seven wise counsellors who knew the times, being ashamed to consult them about the undoing of that which he had rashly done without their knowledge or advice; but he went to walk in the garden awhile, to compare in his thoughts what Esther had now informed him of with what had formerly passed between him and Haman. And we may suppose him, 1. Vexed at himself, that he should be such a fool as to doom a guiltless nation to destruction, and his own queen among the rest, upon the base suggestions of a self-seeking man, without examining the truth of his allegations. Those that do things with self-will reflect upon them afterwards with self-reproach. 2. Vexed at Haman whom he had laid in his bosom, that he should be such a villain as to abuse his interest in him to draw him to consent to so wicked a measure. When he saw himself betrayed by one he had caressed he was full of indignation at him; yet he would say nothing till he had taken time for second thoughts, to see whether they would make the matter better or worse than it first appeared, that he might proceed accordingly. When we are angry we should pause awhile before we come to any resolution, as those that have a rule over our own spirits and are governed by reason.

II. Haman becomes a humble petitioner to the queen for his life. He might easily perceived by the king's hastily flying out of the room that there was evil determined against him. For the wrath of a king, such a king, is as the roaring of a lion and as messengers of death; and now see, 1. How mean Haman looks, when he stands up first and then falls down at Esther's feet, to beg she would save his life and take all he had. Those that are most haughty, insolent, and imperious, when they are in power and prosperity, are commonly the most abject and poor-spirited when the wheel turns upon them. Cowards, they say, are most cruel, and then consciousness of their cruelty makes them the more cowardly. 2. How great Esther looks, who of late had been neglected and doomed to the slaughter tanquam ovis - as a sheep; now her sworn enemy owns that he lies at her mercy, a d begs his life at her hand. Thus did God regard the low estate of his handmaiden and scatter the proud in the imagination of their hearts, Luk 1:48, Luk 1:51. Compare with this that promise made to the Philadelphian church (Rev 3:9), I will make those of the synagogue of Satan to come and to worship before thy feet and to know that I have loved thee. The day is coming when those that hate and persecute God's chosen ones would gladly be beholden to them. Give us of your oil. Father Abraham, send Lazarus. The upright shall have dominion in the morning.

III. The king returns yet more exasperated against Haman. The more he thinks of him the worse he thinks of him and of what he had done. It was but lately that every thing Haman said and did, even that which was most criminal, was taken well and construed to his advantage; now, on the contrary, what Haman did that was not only innocent, but a sign of repentance, is ill taken, and, without colour of reason, construed to his disadvantage. He lay in terror at Esther's feet, to beg for his life. What! (says the king) will he force the queen also before me in the house? Not that he thought he had any such intention, but having been musing on Haman's design to slay the queen, and finding him in this posture, he takes occasion from it thus to vent his passion against Haman, as a man that would not scruple at the greatest and most impudent piece of wickedness. "He designed to slay the queen, and to slay her wish me in the house; will he in like manner force her? What! ravish her first and then murder her? He that had a design upon her life may well be suspected to have a design upon her chastity."

IV. Those about him were ready to be the instruments of his wrath. The courtiers that adored Haman when he was the rising sun set themselves as much against him now that he is a falling star, and are even glad of an occasion to run him down: so little sure can proud men be of the interest they think they have. 1. As soon as the king spoke an angry word they covered Haman's face, as a condemned man, not worthy any more either to see the king or to be seen by him; they marked him for execution. Those that are hanged commonly have their faces covered. See how ready the servants were to take the first hint of the king's mind in this matter. Turba Romae sequitur fortunam, et semper et odit damnatos - The Roman populace change as the aspects of fortune do, and always oppress the fallen. If Haman be going down, they all cry, "Down with him."2. One of those that had been lately sent to Haman's house, to fetch him to the banquet, informed the king of the gallows which Haman had prepared for Mordecai, Est 7:9. Now that Mordecai is the favourite the chamberlain applauds him - he spoke good for the king; and, Haman being in disgrace, every thing is taken notice of that might make against him, incense the king against him, and fill up the measure of his iniquity.

V. The king gave orders that he should be hanged upon his own gallows, which was done accordingly, nor was he so much as asked what he had to say why this judgment should not be passed upon him and execution awarded. The sentence is short - Hang him thereon; and the execution speedy - So they hanged Haman on the gallows, Est 7:10. See here, 1. Pride brought down. He that expected every one to do him homage is now made an ignominious spectacle to the world, and he himself sacrificed to his revenge. God resists the proud; and those whom he resists will find him irresistible. 2. Persecution punished. Haman was upon many accounts a wicked man, but his enmity to God's church was his most provoking crime, and for that the God to whom vengeance belongs here reckons with him, and, though his plot was defeated, gives him according to the wickedness of his endeavours, Psa 28:4. 3. Mischief returned upon the person himself that contrived it, the wicked snared in the work of his own hands, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. Haman was justly hanged on the very gallows he had unjustly prepared for Mordecai. If he had not set up that gallows, perhaps the king would not have thought of ordering him to be hanged; but, if he rear a gallows for the man whom the king delights to honour, the thought is very natural that he should be ordered to try it himself, and see how it fits him, see how he likes it. The enemies of God's church have often been thus taken in their own craftiness. In the morning Haman was designing himself for the robes and Mordecai for the gallows; but the tables are turned: Mordecai has the crown, Haman the cross. The Lord is known by such judgments. See Pro 11:8; Pro 21:18.

Lastly, The satisfaction which the king had in this execution. Then was the king's wrath pacified, and not till then. He was as well pleased in ordering Haman to be hanged as in ordering Mordecai to be honoured. Thus shall it be done to the man whom the king delights to take vengeance on. God saith of wicked men (Eze 5:13), I will cause my fury to rest upon them, and I will be comforted.

Keil-Delitzsch: Est 7:7-10

The king in his wrath arose from the banquet of wine, and went into thegarden of the house ( קם is here a pregnant expression, and is alsocombined with אל־גּנּת ); but Haman remained standing to beg for his lifeto Queen Esther ( על בּקּשׁ as in Est 4:8), "for he saw thatthere was evil determined against him by the king"( כּלה ,completed, i.e., determined; comp. 1Sa 20:7, 1Sa 20:9; 1Sa 25:17, and elsewhere);and hence that he had no mercy to expect from him, unless the queenshould intercede for him.

Est 7:8

The king returned to the house, and found Haman falling ( נפל as in Jos 8:10; Deu 21:1, and elsewhere) at or on the couch onwhich Esther was (sitting), i.e., falling as a suppliant at her feet; andcrediting Haman in the heat of his anger with the worst designs, he criedout: "Shall also violence be done to the queen before me in the house?"The infin . לכבּושׁ after the interrogatory particle signifies: Is violenceto be done, i.e., shall violence be done? as in 1Ch 15:2 and elsewhere;comp. Ewald, §237, c . כּבשׁ , to tread under foot, to subdue, usedhere in the more general sense, to offer violence. Without waiting for anexplanation, the king, still more infuriated, passes sentence of death uponHaman. This is not given in so many words by the historian, but we aretold immediately that: "as the word went out of the king's mouth, theycovered Haman's face." הדּבר is not the speech of the king justreported, but the judicial sentence, the death warrant, i.e., the word topunish Haman with death. This is unmistakeably shown by the furtherstatement: they covered Haman's face. The subject is indefinite: theattendants present. To cover the face was indeed to begin to carry thesentence of death into execution. With respect to this custom, expositorsappeal to Curtius, vi. 8. 22: Philetam - capite velato in regiam adducunt ; andCicero, pro C. Rabirio iv. 13: I lictor, colliga manus, caput obnubito, arboriinfelici suspendito .

Est 7:9-10

Then said Harbonah (already mentioned Est 1:10), one of theeunuchs before the king, i.e., who held office before the king: "Behold alsothe tree which Haman made (comp. Est 5:14) stands in the house of Haman." גּם points to the fact that the other eunuchs had already broughtforward various particulars concerning Haman's crime. Mordochai, whohad spoken good for the king, viz., when he gave information of theconspiracy, Est 2:22; Est 6:2. On this tree the king ordered that Haman should behanged, and this sentence was executed without delay. - "And the king'swrath was pacified."With this remark the narrative of this occurrence isclosed, and the history pursues its further course as follows.

Constable: Est 7:7-10

Ahasuerus' decision 7:7-10

The fact that his enemy sat in his presence at that very moment evidently made the king pause before issuing his obvious verdict. He wanted to think about it for a moment and walked out into his garden to do so. Upon returning, what he saw confirmed his decision. Haman found himself trapped between an angry king and an offended queen. Ironically this enemy of the Jews ended up pleading for his life with a Jewess. Haman fell at Esther's feet to beg as she reclined, but the king misunderstood his intentions when he reentered the banquet room unexpectedly (v. 8).

"The irony here is that Haman, who had demanded that Mordecai bow before him, was at the feet of the Jew Esther."⁸⁷

". . . one must remember that in antiquity very strong feelings and strict regulations centered on the harem. . . . Had Haman knelt as much as a foot away from the queen's couch, the king's reaction could still have been justified."⁸⁸

"A Targum adds that the angel Gabriel pushed Haman as the king entered the room!"⁸⁹

Esther's words had so predisposed Ahasuerus against Haman that the king viewed Haman's posture in the worst possible light. Covering the face of a condemned person was evidently customary in such cases (v. 8).⁹⁰

Harbonah's suggestion that they hang Haman on the gallows he had built for Mordecai drove the final nail in Haman's coffin (v. 9). Certainly Ahasuerus had not known of Haman's plan to execute the king's savior.

We do not know if Esther asked for mercy for Haman or not. In either case the king carried out his execution (v. 10). Thus ended the life of one of the most hostile Jew-haters that ever walked the stage of history (cf. Ps. 9:15-16).

Guzik: Est 7:1-10

Esther 7 - Haman's End

A. The second banquet.

1. (1-4) Esther finally makes her request: please spare my life!

So the king and Haman went to dine with Queen Esther. And on the second day, at the banquet of wine, the king again said to Esther, "What is your petition, Queen Esther? It shall be granted you. And what is your request, up to half the kingdom? It shall be done!" Then Queen Esther answered and said, "If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request. For we have been sold, my people and I, to be destroyed, to be killed, and to be annihilated. Had we been sold as male and female slaves, I would have held my tongue, although the enemy could never compensate for the king's loss."

a. Let my life be given me at my petition, and my people at my request: Esther, even when she finally made her request, showed great tact. She did not immediately identify herself as a Jew, targeted for massacre - even as Haman also hid the identity of the group he targeted when he made his request (Esther 3:8).

b. Let my life be given me at my petition: Esther also showed wisdom in how she framed her request. She appealed on a personal basis, knowing that she has never done anything but please the king.

2. (5) The king's reaction: who is this wicked man?

So King Ahasuerus answered and said to Queen Esther, "Who is he, and where is he, who would dare presume in his heart to do such a thing?"

a. Who is he, and where is he, who would dare presume in his heart to do such a thing? Ahasuerus perhaps should have known that it was actually he himself who authorized such a plan. He was the one who gave authorization to Haman to carry out this plot (Esther 3:10-11), though he did it in ignorance.

3. (6) Esther identifies the guilty party.

And Esther said, "The adversary and enemy is this wicked Haman!" So Haman was terrified before the king and queen.

a. The adversary and enemy is this wicked Haman! 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.

b. So Haman was terrified before the king and queen: Haman never imagined that Esther was a Jew; now he stood before the king being rightly accused of plotting the murder of the king's wife.

i. Now the wisdom of Esther's strange request to invite Haman to these banquets can be seen; it maximized the impact upon both the king and upon Haman himself.

B. Haman's wretched end.

1. (7-8) Haman's doom is sealed.

Then the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman stood before Queen Esther, pleading for his life, for he saw that evil was determined against him by the king. When the king returned from the palace garden to the place of the banquet of wine, Haman had fallen across the couch where Esther was. Then the king said, "Will he also assault the queen while I am in the house?" As the word left the king's mouth, they covered Haman's face.

a. Then the king arose in his wrath: The king was filled with wrath; probably because he now realized that Haman had played him for a dupe in getting this decree to kill the Jews in effect.

b. Will he also assault the queen while I am in the house? For all of Haman's pleading, he only got himself into deeper trouble - now he was accused of personally assaulting Esther!

i. A Jewish writing says that the angel Gabriel pushed Haman so he fell on Esther's couch just as king Ahasuerus was coming back into the room.

c. They covered Haman's face: Haman's head was covered as a preparation for execution.

2. (9-10) The execution of Haman.

Now Harbonah, one of the eunuchs, said to the king, "Look! The gallows, fifty cubits high, which Haman made for Mordecai, who spoke good on the king's behalf, is standing at the house of Haman." Then the king said, "Hang him on it!" So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king's wrath subsided.

a. Look! The gallows, fifty cubits high: As in the case of the people executed in Esther 2:23, Haman was probably not hanged with a rope around his neck; he was impaled on a huge stake in an ancient precursor of crucifixion.

b. Which Haman made for Mordecai: Haman found his end on the same instrument he had intended for the death of Mordecai; he was caught in his own trap against Mordecai.

i. God often works this way and we should pray as the Psalmist did: Behold, the wicked brings forth iniquity; Yes, he conceives trouble and brings forth falsehood. He made a pit and dug it out, and has fallen into the ditch which he made. His trouble shall return upon his own head, and his violent dealing shall come down on his own crown. (Psalms 7:14-16)

ii. Perhaps the greatest example of this was when Satan thought that he won by getting the crowd to crucify Jesus, but the cross turned out to be the instrument of his defeat.

c. So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king's wrath subsided: The death of a substitute satisfied the wrath of the king. In the case of Mordecai and Haman, it was the guilty dying in the place of the innocent; in the case of us and Jesus, it is a matter of the innocent dying in the place of guilty.

© 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 7 (Chapter Introduction)

Overview

Est 7:1, Esther, entertaining the king and Haman, makes suit for her own life, and her people’s; Est 7:5, She accuses Haman; Est 7:7, The king in his anger, understanding of the gallows which Haman had made for Mordecai, causes him to be hanged thereon.

Poole: Esther 7 (Chapter Introduction)

CHAPTER 7

Esther maketh a petition for her own and her people’ s life, Est 7:1-4 . She accuseth Haman, who had determined to destroy the Jews, Est 7:5,6 . Haman is afraid, Est 7:6 . The king in his anger, Est 7:7,8 , being informed of the gallows which Haman had built for Mordecai, causeth him to be hanged thereon, Est 7:9,10 .

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 7 (Chapter Introduction)

(Est 7:1-6) Esther accuses Haman.

(Est 7:7-10) Haman hanged on his own gallows.

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 7 (Chapter Introduction)

We are now to attend the second banquet to which the king and Haman were invited: and there, I. Esther presents her petition to the king for her life and the life of her people (Est 7:1-4). II. She plainly tells the king that Haman is the man who designed her ruin and the ruin of all her friends (Est 7:5, Est 7:6). III. The king thereupon gave orders for the hanging of Haman upon the gallows that he had prepared for Mordecai, which was done accordingly (Est 7:7-10). And thus, by the destruction of the plotter, a good step was taken towards the defeating of the plot.

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

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. Esther: For Such a Time as This. Chicago: Moody Press, 1955.

Baker, Carl A. "An Investigation of the Spirituality of Esther." M.Div. thesis, Grace Theological Seminary, 1977.

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.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Bush, Frederic W. Ruth, Esther. Word Biblical Commentary series. Dallas: Word Books, 1996.

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.

Cohan, A. The Five Megilloth. London: Soncino Press, 1946.

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.

Cowper, William. Olney Hymns, 35. In The Oxford Dictionary of Quotations. 2nd ed. New York: Oxford University Press, 1955.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Fox, Michael V. Character and Ideology in the Book of Esther. Columbia, S.C.: University of South Carolina, 1991.

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

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gordis, Robert. "Studies in the Esther Narrative." Journal of Biblical Literature 95:1 (March 1976):43-58.

Hallo, W. W. "The First Purim." Biblical Archaeologist 46:1 (1983):19-27.

Hayes, J. H., and J. M. Miller, eds. Israelite and Judean History. London: SCM, 1977.

Henry, Matthew. "An Exposition, with Practical Observations, of the Book of Esther." In Commentary on the Whole Bible. New One Volume Edition. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1974.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Horine, Steven. "Esther's Organizing Metaphor: The Feasting Motif." A paper presented to the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2000, Nashville, Tenn.

Horn, Siegfried H. "Mordecai, A Historical Problem." Biblical Research 9 (1964):14-25.

Huey, F. B., Jr. "Esther." In 1 Kings--Job. Vol. 4 of The Expositor's BibleCommentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

International Standard Bible Encyclopedia, 1949 ed. S.v. "Esther, Book of," by John Urquhart.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whitson. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Knight, G. A. F. Esther, Song of Songs, Lamentations. London: SCM Press, 1955.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles-Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Littman, Robert J. "The Religious Policy of Xerxes and the Book of Esther." Jewish Quarterly Review NS65:3 (January 1975):145-55.

Martin, John A. "Esther." In The Bible Knowledge Commentary: Old Testament, pp. 699-713. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McConville, J. G. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

McGee, J. Vernon. Exposition in the Book of Esther. Wheaton: Van Kampen Press, 1951.

Merrill, Eugene H. "A Theology of Ezra-Nehemiah and Esther." In A Biblical Theology of the Old Testament, pp. 189-205. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Moore, Carey A. "Archaeology and the Book of Esther." Biblical Archaeologist 38:3&4 (September, December 1975):62-79.

_____. "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.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

New Bible Dictionary, 1962 ed. S.v. "Magic and Sorcery, 2. Egyptian and Assyro-Babylonian," by Kenneth A. Kitchen.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago, 1948.

Parker, R. A., and W. H. Dubberstein. Babylonian Chronology 626 B.C.-A.D. 75. Providence, R.I.: Brown University Press, 1956.

Paton, Lewis B. A Critical and Exegetical Commentary on the Book of Esther. International Critical Commentary series. Edinburgh: T. & T. Clark, 1908.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Rossow, Francis C. "Literary Artistry in the Book of Esther and Its Theological Significance." Concordia Journal 13:3 (July 1987):219-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Esther and History." Andrews University Seminary Studies14:1 (Spring 1976):227-46.

Sternberg, M. The Poetics of Biblical Narrative. Bloomington: Indiana University Press, 1987.

Streane, A. W. The Book of Esther. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1907.

Van Sickle, C. E. A Political and Cultural History of the Ancient World. 2 vols. N.C.: Houghton Mifflin Co., 1947 & 1948.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series.Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1987.

Wechsler, Michael G. "Shadow and Fulfillment in the Book of Esther." Bibliotheca Sacra 154:615 (July-September 1997):275-84.

Weiland, Forrest S. "Historicity, Genre, and Narrative Design in the Book of Esther." Bibliotheca Sacra 159:634 (April-June 2002):151-65.

Whitcomb, John C. "Esther." In The Wycliffe Bible Commentary, pp. 447-57. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Esther: Triumph of God's Sovereignty. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, J. Stafford. "The Historicity of Esther." In New Perspective on the Old Testament, pp. 37-47. Edited by J. Barton Payne. Waco: Word Books, 1970.

Yamauchi, Edwin M. "The Achaemenid Capitals." Near East Archaeology Society Bulletin. NS8 (1976):5-81.

_____. "The Archaeological Background of Esther." Bibliotheca Sacra 137:546 (April-June 1980):99-117.

Young, Edward J. An Introduction to the Old Testament. 1949; revised ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

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 7 (Chapter Introduction)

INTRODUCTION TO ESTHER 7

Esther, being solicited by the king to tell him her petition, asks for her life and the lives of her people, who were sold to be destroyed, Est 7:1, the king, amazed at her request, inquires who was the person that dared to do so vile a thing; and was told by her it was Haman there present, Est 7:5 on which the king went out into the garden in wrath, and, returning, found Haman on Esther's bed, which still more incensed him; and being told that Haman had prepared a gallows for Mordecai, the king ordered that he himself should be hanged upon it, which was done accordingly, Est 7:7.