Text -- Esther 5:12-14 (NET)

5:12 Haman said, “Furthermore, Queen Esther invited only me to accompany the king to the banquet that she prepared! And also tomorrow I am invited along with the king. 5:13 Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.” 5:14 Haman’s wife Zeresh and all his friends said to him, “Have a gallows seventy-five feet high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.” It seemed like a good idea to Haman, so he had the gallows built.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Est 5:12

Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.

Wesley: Est 5:13

Gives me no content. Such torment did his envy and malice bring upon him.

Wesley: Est 5:13

Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king's command. Thus tho' proud men have much to their mind, if they have not all to their mind, it is nothing. The thousandth part of what Haman had, would give a modest, humble man, as much happiness as he expects to receive from anything under the sun. And Haman as passionately complains, as if he was in the lowest depth of poverty!

Wesley: Est 5:14

That it may be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Haman's enemies with a greater dread of despising or opposing him.

Clarke: Est 5:13

Yet all this availeth me nothing - Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage which he conceives to be his due

The soul was made for God, and nothing but God can fill it and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire which was only an indication of his having been unfaithful to his God. Solomon, in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth, but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched because he cannot have a bow from that man whom his heart even despised. O, how distressing are the inquietudes of vanity. And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith!

Clarke: Est 5:14

Let a gallows be made of fifty cubits high - The word עץ ets , which we translate gallows, signifies simply wood, a tree, or pole; and this was to be seventy-five feet high, that he might suffer the greater ignominy, and be a more public spectacle. I believe impaling is here also meant. See the note, Est 2:23 (note)

In former times the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was, in fact, to deride the Christian religion. The emperors, Justinian and Theodosius, abolished it by their edicts; and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author.

TSK: Est 5:12

Esther : Plutarch, in his life of Artaxerxes, informs us, that none but the king’ s mother, and his real wife, were permitted to sit at his table; and therefore he mentions it as a condescension in that prince, that he sometimes invited his brothers. Haman, therefore, had some reason to be proud of this favour.

to morrow : Job 8:12, Job 8:13, Job 20:5-8; Psa 37:35, Psa 37:36; Pro 7:22, Pro 7:23, Pro 27:1; Luk 21:34, Luk 21:35; 1Th 5:3

TSK: Est 5:13

Yet all this : Pride will ever render its possessor unhappy. Haman, though possessed of immense riches, glory, and honour, and the prime favourite of his king, is wretched, because he could not have the homage of that man whom his heart even despised! Oh, how distressing are the inquietudes of pride and vanity. 1Ki 21:4-6; Job 15:20, Job 18:4; Ecc 1:2, Ecc 1:14; Phi 4:11, Phi 4:12

TSK: Est 5:14

said Zeresh : 2Sa 13:3-5; 1Ki 21:7, 1Ki 21:25; 2Ch 22:3, 2Ch 22:4; Mar 6:19-24

Let a gallows : Heb. Let a tree, Est 7:9

speak thou : Est 3:8-15, Est 6:4

go thou in : Est 3:15; 1Ki 21:7; Amo 6:4-6; Rev 11:10

the thing : 2Sa 16:21-23, 2Sa 17:1-4; Mar 14:10, Mar 14:11; Act 23:14, Act 23:15; Rom 1:32

he caused : Est 7:10; Psa 7:13-16, Psa 9:15, Psa 37:14, Psa 37:32; Pro 1:18, Pro 4:16; Rom 3:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 5:14

A gallows, in the ordinary sense, is scarcely intended, since hanging was not a Persian punishment. The intention, no doubt, was to crucify (see the Est 2:23 note) or impale Mordecai; and the pale or cross was to be 75 feet high, to make the punishment more conspicuous.

Speak thou unto the king ... - Requests for leave to put persons to death were often made to Persian kings by their near relatives, but only rarely by others.

Poole: Est 5:12

Thus he makes that matter of glorying which was designed for and the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes; rejoicing when they have most cause of fear and grief, and sorrowing for those things which tend to joy and comfort.

Poole: Est 5:13

Availeth me nothing i.e. gives me no content. Such torment did his envy and malice bring upon him.

Sitting at the king’ s gate enjoying that honour and privilege without disturbance, and denying me the worship due to me by my place, and by the king’ s command; though this last and the chief cause of his rage he was somewhat ashamed to express. Either Mordecai was come, having laid by his sackcloth for this time, that he might be in a capacity of coming thither, and so of understanding how matters proceeded. Besides, this was a private fast, and so he was not obliged always to wear his sackcloth in public, during the whole time of the fast, though he did once come abroad with it, that the cause of it might be publicly known, and so come to Esther’ s ears.

Poole: Est 5:14

Fifty cubits high that it might be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Haman’ s enemies with the great dread of despising or opposing him.

Haydock: Est 5:12

But me. It was thought very singular, when Artaxerxes invited his own brothers. (Plutarch) ---

But when he also admitted a foreigner, the nobility became jealous, as that honour was reserved for the king's relations. (Atheneus i.) ---

Dine, or feast. Only one meal was taken, (Herodotus vii. 120.) and that in the evening. (Calmet)

Haydock: Est 5:13

Whereas. Septuagint, "all these things do not satisfy me, while I behold," &c. Such is the insatiable nature of ambition! (Haydock) ---

Gate. He does not clearly mention that he wanted to be adored. (Menochius)

Haydock: Est 5:14

High. This was to increase the shame. Hence Galba condemned a Roman citizen to be hung on a high white cross. (Suetonius ix.) ---

The Jews formerly burned a man in effigy with a cross, pretending to do it in detestation of Aman, but in reality to deride our Saviour, till the emperors forbade the custom, chap. ix. 21. (Calmet) (Just. and Theodos.) (Calmet)

Gill: Est 5:12

Haman said, moreover,.... To all which he added, and what seemed to delight him most of all, or however was a new additional honour done him:

yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; which he judged was doing him singular honour; and, by the joint affection of the king and queen to him, he thought himself established in his dignity and grandeur:

and tomorrow am I invited unto her also with the king; had been invited, not by a messenger, but by the queen herself, which was a double honour.

Gill: Est 5:13

Yet all this availeth me nothing,.... Is not equal or sufficient for me; it gives me no satisfaction and contentment:

so long as I see Mordecai the Jew sitting at the king's gate: not rising up to bow unto him; this single circumstance spoiled all his joy and pleasure.

Gill: Est 5:14

Then said Zeresh his wife, and all his friends, unto him,.... His wife very probably first moved it, and all his friends present approved of it and united in it:

let a gallows be made, of fifty cubits, high; that the person hanged thereon might be seen at a distance, and so be a greater reproach to him, and a terror to others, to take care they were not guilty of the same offence: Cartalo was ordered by his father to be fixed to the highest cross in the sight of the city ^l; and it was usual for crosses to be erected very high ^m both for that purpose, and for greater infamy and disgrace ⁿ:

and tomorrow speak thou unto the king that Mordecai may be hanged thereon; get a grant from him for it; of which they made no doubt, since Haman had such an interest in him, and had already obtained an order to destroy all Jews in his dominions:

then go thou in merrily with the king unto the banquet; eased of the burden of his mind, and honoured to be a guest with the royal pair:

and the thing pleased Haman, and he caused the gallows to be made; but it was for himself, as it proved in the issue. See Est 7:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 5:12

¹ tn Heb “caused to come”; KJV “did let no man come in…but myself.”

² tn Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”

NET Notes: Est 5:14

¹ tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.

² tn Heb “fifty cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about seventy-five feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”

³ tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”

Geneva Bible: Est 5:14

Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty ^{( g )} cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

^{( g )} Meaning, the highest that could be found.

Commentary -- Verse Range Notes

TSK Synopsis: Est 5:1-14

1 Esther, adventuring on the king's favour, obtains the grace of the golden sceptre, and invites the king and Haman to a banquet.

6 She, being encouraged by the king in her suit, invites them to another banquet the next day.

9 Haman, proud of his advancement, repines at the contempt of Mordecai.

14 By the counsel of Zeresh he prepares for him a gallows.

MHCC: Est 5:9-14

This account of Haman is a comment upon Pro 21:24. Self-admirers and self-flatterers are really self-deceivers. Haman, the higher he is lifted up, the more impatient he is of contempt, and the more enraged at it. The affront from Mordecai spoiled all. A slight affront, which a humble man would scarcely notice, will torment a proud man, even to madness, and will mar all his comforts. Those disposed to be uneasy, will never want something to be uneasy at. Such are proud men; though they have much to their mind, if they have not all to their mind, it is as nothing to them. Many call the proud happy, who display pomp and make a show; but this is a mistaken thought. Many poor cottagers feel far less uneasiness than the rich, with all their fancied advantages around them. The man who knows not Christ, is poor though he be rich, because he is utterly destitute of that which alone is true riches.

Matthew Henry: Est 5:9-14

This account here given of Haman is a comment upon that of Solomon, Pro 21:24. Proud and haughty scorner is his name that deals in proud wrath. Never did any man more answer that name than Haman, in whom pride and wrath had so much the ascendant. See him,

I. Puffed up with the honour of being invited to Esther's feast. He was joyful and glad of heart at it, Est 5:9. Observe with what a high gust he speaks of it (Est 5:12), how he values himself upon it, and how near he thinks it brings him to the perfection of felicity, that Esther the queen did let no man come with the king to the banquet but his mighty self, and he thought it was because she was exceedingly charmed with his conversation that the next day she had invited him also to come with the king; none so fit as he to bear the king company. Note, Self-admirers and self-flatterers are really self-deceivers. Haman pleased himself with the fancy that the queen, by this repeated invitation, designed to honour him, whereas really she designed to accuse him, and, in calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the pride of their heart deceive them! Oba 1:3.

II. Vexing and fretting at the slight that Mordecai put upon him, and thereby made uneasy to himself and to all about him. 1. Mordecai was as determined as ever: He stood not up, nor moved for him, Est 5:9. What he did was from a principle of conscience, and therefore he persevered in it, and would not cringe to Haman, no, not when he had reason to fear him and Esther herself complimented him. He knew God could and would deliver him and his people from the rage of Haman, without any such mean and sneaking expedients to mollify him. Those that walk in holy sincerity may walk in holy security, and go on in their work, not fearing what man can do unto them. He that walks uprightly walks surely. 2. Haman can as ill bear it as ever; nay, the higher he is lifted up, the more impatient is her of contempt and the more enraged at it. (1.) It made his own spirit restless, and put him into a grievous agitation. He was full of indignation (Est 5:9) and yet refrained himself, Est 5:10. Gladly would he have drawn his sword and run Mordecai through for affronting him thus; but he hoped shortly to see him fall with all the Jews, and therefore with much ado prevailed with himself to forbear stabbing him. What a struggle had he in his own bosom between his anger, which required Mordecai's death immediately ( O that I had of his flesh! I cannot be satisfied! Job 31:31), and his malice, which had determined to wait for the general massacre! Thus thorns and snares are in the way of the froward. (2.) It made all his enjoyments sapless. This little affront which he received from Mordecai was the dead fly which spoiled all his pot of precious ointment; he himself owned in the presence of his wife and friends, to the everlasting reproach of a proud and discontented mind, that he had no comfort in his estate, preferment, and family, as long as Mordecai lived and had a place in the king's gate, Est 5:10-13. He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and disgrace.

III. Meditating revenge, and assisted therein by his wife and his friends, Est 5:14. They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone. 1. For the pleasing of his fancy they advise him to get a gallows ready, and have it set up before his own door, that, as soon as ever he could get the warrant signed, there might be no delay of the execution; he would not need so much as to stay the making of the gallows. This is very agreeable to Haman, who has the gallows made and fixed immediately; it must be fifty cubits high, or as near that as might be, for the greater disgrace of Mordecai and to make him a spectacle to every one that passed by; and it must be before Haman's door, that all men might take notice it was to the idol of his revenge that Mordecai was sacrificed and that he might feed his eyes with the sight. 2. For the gaining of his point they advise him to go early in the morning to the king, and get an order from him for the hanging of Mordecai, which, they doubted not, would be readily granted to one who was so much the king's favourite and who had so easily obtained an edict for the destruction of the whole nation of the Jews. There needed no feigned suggestion; it was enough if he let the king know that Mordecai, in contempt of the king's command, refused to reverence him. And now we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.

Keil-Delitzsch: Est 5:9-14

Haman went forth from the palace satisfied and with a joyful heart. When,however, he saw Mordochai in the king's gate, who neither stood up nortrembled before him, he was full of indignation against him. וגו קם ולא are circumstantial clauses following the principal clausewithout a copula. קם and זע are perfects, and ולא - ולא are used in the sense of neque - neque . זוּע constructed with מן means to tremble before any one, to bedisquieted.

Est 5:10

Haman, however, refrained himself; and without immediatelygiving vent to his rage at Mordochai, went home and sent for his friendsand his wife Zeresh, that he might unburden himself before them, and takecounsel with them for Mordochai's destruction.

Est 5:11-12

He first spoke to them of his wealth and domestic happiness,of the "glory of his riches and the multitude of his children."From Est 9:7-10 we learn that Haman had ten sons; and many sons were not lookedupon as a great blessing from God by the Israelites only, but were alsoesteemed a signal prosperity among the Persians, the king annually sendingpresents to him who had the greatest number of sons.

(Note: Herod. says, i. 136: Ἀνδραγαθίη δ ̓ αὕτη ἀποδέδεκται, μετὰ τὸ μάχεσθαι εἶναι ἀγαθὸν ὅς ἂν πολλοὺς ἀποδέξῃ παῖδας τῷ δὲ τοὺς πλείστους ἀποδεικνύντι δῶρα ἐκπέμπει ὁ βασιλεὺς ἀνὰ πᾶν ἔτος . Comp. Strabo. xv. 3. 17.)

Haman next recounted to them the great honours he had attained; כּל־אשׁר את , all how the king had made him great, and how he had advancedhim above the princes; comp. Est 3:1. אשׁר is a second accusativeof the means by which something is brought to pass. Finally, Est 5:12, whathigh distinction had just been accorded him, by the queen having invitedhim alone to come to her banquet with the king. "Yea, Esther the queen didlet no man come in with the king unto the banquet which she had preparedbut myself; and to-morrow am I also invited unto her with the king." אף enhances the meaning: even this honour is shown me. קרוּא־להּ אני , I am her invited guest = I am invited to her and by her; comp. Ew. §295, c .

Est 5:13

And yet all his good fortune is embittered to him as often as hesees the hated Jew Mordochai. "And all this availeth me not at every timewhen I see the Jew Mordochai sitting in the king's gate." לי שׁוה is, not being equalled to me, i.e., not answering my desires,not affording me satisfaction. אשׁר בּכל־עת , at all time when = as oftenas. The fortune and honour he enjoys fail to satisfy him, when he sees theJew Mordochai refuse to show him the reverence which he claims.

Est 5:14

His wife and all his friends advise: "Let a tree be made (set up)fifty cubits high, and to-morrow speak to the king, that Mordochai may behanged thereon (i.e., impaled; see on תּלה Est 2:23); and then goin merrily with the king to the banquet."The counsellors take it forgranted that the king will without hesitation agree to Haman's proposal toexecute Mordochai, and therefore advise him at once to make thenecessary preparations, so that the hated Jew may be hanged on themorrow before the banquet, and Haman may then go with the king to thefeast prepared by the queen, free from all annoyance. גב עץ עשׂה , to make, i.e., to erect a high tree. The higher the stake, thefarther would it be seen. The 3rd pers. plur. יעשׂוּ stands insteadof the passive: let them make = let ... be made. So too יתלוּ forlet ... be hanged. This speech pleased Haman, and he caused the stake to beerected.

Constable: Est 5:1-14

1. Esther's preparations ch. 5

Chapters 5-7 carry us to the climax of our story. They show how God providentially preserved and protected His people.

Constable: Est 5:9-14

Haman's reaction 5:9-14

God had obviously kept Haman from discovering Esther's relationship to Mordecai.

"It was an unusual honor to be invited to a banquet with the queen, for Persian officials were protective of their wives."⁸⁰

The Persians placed great value on having many sons (v. 11).⁸¹ A person of good character overlooks slights against himself or herself, but a man or woman of inferior character magnifies them (v. 13). Haman may have erected his 75 foot gallows (or stake) on the top of a hill or building to make its total height 75 feet tall. On the other hand it may have been that high itself so everyone could see it.

"This is a fascinating example of the deceived sinner, glorying in self and hating both the true God and His people."⁸²

"Haman is a case study in that inordinate pride and arrogance that conceals a vast and tender ego' (Fox, 179). . . .

"Haman's plans are about to run head on into the providence of God."⁸³

Guzik: Est 5:1-14

Esther 5 - Esther's Bold Request

A. The first banquet.

1. (1-5) Esther invites both king Ahasuerus and Haman to this banquet.

Now it happened on the third day that Esther put on her royal robes and stood in the inner court of the king's palace, across from the king's house, while the king sat on his royal throne in the royal house, facing the entrance of the house. So it was, when the king saw Queen Esther standing in the court, that she found favor in his sight, and the king held out to Esther the golden scepter that was in his hand. Then Esther went near and touched the top of the scepter. And the king said to her, "What do you wish, Queen Esther? What is your request? It shall be given to you; up to half the kingdom!" So Esther answered, "If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him." Then the king said, "Bring Haman quickly, that he may do as Esther has said." So the king and Haman went to the banquet that Esther had prepared.

a. Esther put on her royal robes and stood in the inner court of the king's palace: Esther showed courage in her willingness to appear before the king without being summoned by him. This took special courage because King Ahasuerus did not have a good reputation for treating his queens well.

b. If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him: Esther also showed tact by not blurting out her ultimate request right away. She wanted to first win the king's confidence in her - and she wanted Haman at the banquet to ultimately expose his wickedness.

2. (6-8) Esther's request at the first banquet.

At the banquet of wine the king said to Esther, "What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done!" Then Esther answered and said, "My petition and request is this: If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, then let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said."

a. What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done! King Ahasuerus repeated this offer to Queen Esther. It was more of a proverbial expression than a literal offer for anything up to half of the kingdom.

b. Let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said: Esther put off the request for one more day, promising to reveal her petition at a second banquet on the next day.

i. It may be that Esther could not find the courage to present her request, and used the successive banquets as a delaying tactic. "Some of us are very unaccountable, but on that woman's unaccountable silence far more was hanging than appears at first sight. Doubtless she longed to bring out her secret, but the words came not. God was in it; it was not the right time to speak, and therefore she was led to put off her disclosure. I dare say she regretted it, and wondered when she should be able to come to the point, but the Lord knew best." (Spurgeon)

B. Haman's plot against Mordecai.

1. (9-13) Haman's frustration with Mordecai.

So Haman went out that day joyful and with a glad heart; but when Haman saw Mordecai in the king's gate, and that he did not stand or tremble before him, he was filled with indignation against Mordecai. Nevertheless Haman restrained himself and went home, and he sent and called for his friends and his wife Zeresh. Then Haman told them of his great riches, the multitude of his children, everything in which the king had promoted him, and how he had advanced him above the officials and servants of the king. Moreover Haman said, "Besides, Queen Esther invited no one but me to come in with the king to the banquet that she prepared; and tomorrow I am again invited by her, along with the king. Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king's gate."

a. He was filled with indignation against Mordecai: Miserable Haman! Honored by both the King and Queen of Persia, the disapproval of one man makes him feel worthless. This is an accurate description of how empty the rewards of this world are.

i. Haman's deep seated insecurities and need to be honored by everybody means that he can never be happy; God meant this hunger for acceptance in each of us to be ultimately fulfilled in Jesus Christ - because we are accepted in the Beloved (Ephesians 1:6), accepted before God because of who we are in Jesus.

b. Nevertheless Haman restrained himself: This is a remarkable evidence of the hand of God. God would not allow the fury of Haman to take action until all the proper pieces were set in place to ultimately defeat his plan.

c. Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king's gate: Haman's problem wasn't Mordecai, it was the emptiness in his own heart. Even if he solved the "Mordecai problem," it would not fill the emptiness in his heart.

i. "The soul was made for God, and nothing but God can fill it and make it happy." (Clarke)

2. (14) Haman happily receives counsel to ask for Mordecai's execution the next day at the second feast.

Then his wife Zeresh and all his friends said to him, "Let a gallows be made, fifty cubits high, and in the morning suggest to the king that Mordecai be hanged on it; then go merrily with the king to the banquet." And the thing pleased Haman; so he had the gallows made.

a. Let a gallows be made, fifty cubits high, and in the morning suggest to the king that Mordecai be hanged on it: For these friends of Haman, it wasn't enough to just punish Mordecai's people (remember the genocide against the Jews is already set in motion), or merely to kill Mordecai. They wanted Haman to ask for a public, humiliating execution of Mordecai on gallows 75 feet (25 meters) high.

i. The gallows mentioned here was not for hanging a victim, but for violently killing and displaying the victim. "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)

b. And the thing pleased Haman; so he had the gallows made: We should never underestimate the destructive and distorting power of hatred. The same irrational, violent hatred that made Haman want to see Mordecai hang to his death is the same irrational, violent hatred that made man want to hang Jesus on a cross.

© 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 5 (Chapter Introduction)

Overview

Est 5:1, Esther, adventuring on the king’s favour, obtains the grace of the golden sceptre, and invites the king and Haman to a banquet; Est 5:6, She, being encouraged by the king in her suit, invites them to another banquet the next day; Est 5:9, Haman, proud of his advancement, repines at the contempt of Mordecai; Est 5:14, By the counsel of Zeresh he prepares for him a gallows.

Poole: Esther 5 (Chapter Introduction)

CHAPTER 5

Esther, venturing on the king’ s favour, hath the golden sceptre held out to her, Est 5:1-3 . She inviteth the king and Haman to a banquet, Est 5:4,5 ; and being encouraged by the king in her petition, Est 5:6 , invites them to another banquet, Est 5:7,8 . Haman’ s joy, but angry with Mordecai for contemning him, Est 5:9-13 . By the counsel of his wife he builds a gallows for him, Est 5:14 .

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 5 (Chapter Introduction)

(Est 5:1-8) Esther's application received.

(Est 5:9-14) Haman prepares to hang Mordecai.

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 5 (Chapter Introduction)

The last news we had of Haman left him in his cups, Est 3:15. Our last news of queen Esther left her in tears, fasting and praying. Now this chapter brings in, I. Esther in her joys, smiled upon by the king and honoured with his company at her banquet of wine (Est 5:1-8). II. Haman upon the fret, because he had not Mordecai's cap and knee, and with great indignation setting up a gallows for him (Est 5:9-14). Thus those that sow in tears shall reap in joy, but the triumphing of the wicked is short.

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

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

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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 5 (Chapter Introduction)

INTRODUCTION TO ESTHER 5

This chapter gives an account of Esther's going in to the king, and of his holding out the golden sceptre to her, on which she invited him and Haman to a banquet of wine that day, and to another the next day, Est 5:1, which highly delighted Haman; and he went to his house and family with great joy, and yet chagrined at Mordecai's not bowing to him; wherefore, at the advice of his wife and friends, he erected a gallows to hang him upon, proposing to get a grant for it from the king the next day, Est 5:9.