Text -- Esther 6:1-9 (NET)

The Turning Point: The King Honors Mordecai

6:1 Throughout that night the king was unable to sleep, so he asked for the book containing the historical records to be brought. As the records were being read in the king’s presence, 6:2 it was found written that Mordecai had disclosed that Bigthana and Teresh, two of the king’s eunuchs who guarded the entrance, had plotted to assassinate King Ahasuerus. 6:3 The king asked, “What great honor was bestowed on Mordecai because of this?” The king’s attendants who served him responded, “Not a thing was done for him.” 6:4 Then the king said, “Who is that in the courtyard?” Now Haman had come to the outer courtyard of the palace to suggest that the king hang Mordecai on the gallows that he had constructed for him. 6:5 The king’s attendants said to him, “It is Haman who is standing in the courtyard.” The king said, “Let him enter.” 6:6 So Haman came in, and the king said to him, “What should be done for the man whom the king wishes to honor?” Haman thought to himself, “Who is it that the king would want to honor more than me?” 6:7 So Haman said to the king, “For the man whom the king wishes to honor, 6:8 let them bring royal attire which the king himself has worn and a horse on which the king himself has ridden– one bearing the royal insignia! 6:9 Then let this clothing and this horse be given to one of the king’s noble officials. Let him then clothe the man whom the king wishes to honor, and let him lead him about through the plaza of the city on the horse, calling before him, ‘So shall it be done to the man whom the king wishes to honor!’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Est 6:1

How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects.

Wesley: Est 6:1

His mind being troubled he knew not how, nor why, he chuses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of musick, which were far more agreeable to his temper.

Wesley: Est 6:3

He hath had no recompence for this great and good service. Which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.

Wesley: Est 6:4

Early in the morning, because his malice would not suffer him to sleep; and he was impatient 'till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters.

Wesley: Est 6:4

Where he waited; because it was dangerous to come into the inner court without special license, Est 4:11.

Wesley: Est 6:6

He names none, because he would have the more impartial answer. And probably knew nothing of the difference between Haman and Mordecai.

Wesley: Est 6:6

As he had great reason to do, because of the favour which the king had shewed to him above all others.

Wesley: Est 6:8

His outward garment, which was made of purple, interwoven with gold, as Justin and Cartius relate.

JFB: Est 6:1

In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.

JFB: Est 6:4

This was early in the morning. It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.

JFB: Est 6:6

In bestowing tokens of their favor, the kings of Persia do not at once, and as it were by their own will, determine the kind of honor that shall be awarded; but they turn to the courtier standing next in rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued.

JFB: Est 6:8

A coat which has been on the back of a king or prince is reckoned a most honorable gift, and is given with great ceremony.

JFB: Est 6:8

Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.

JFB: Est 6:8

Either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.

JFB: Est 6:9

On grand and public occasions, the royal steed is led by the highest subject through the principal streets of the city, a ceremony which may occupy several hours.

Clarke: Est 6:1

On that night could not the king sleep - The Targum says the king had a dream, which was as follows: - "And the king saw one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honor the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride.

Clarke: Est 6:1

The records of the chronicles - It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years’ labor, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished a.d. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.

Clarke: Est 6:3

What honor and dignity hath been done to Mordecai - It is certain he found nothing in the record; and had any thing been done, that was the most likely place to find it.

Clarke: Est 6:4

Who is in the court? - This accords with the dream mentioned by the Targum; and given above

Clarke: Est 6:4

Now Haman was come - This must have been very early in the morning. Haman’ s pride and revenge were both on the tenters to be gratified.

Clarke: Est 6:6

The king said unto him - He did not give him time to make his request; and put a question to him which, at the first view, promised him all that his heart could wish.

Clarke: Est 6:8

Let the royal apparel be brought - Pride and folly ever go hand in hand. What he asked would have been in any ordinary case against his own life: but he wished to reach the pinnacle of honor: never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had lain them aside, it was death to put them on. The Targum has purple robes

Clarke: Est 6:8

And the horse - and the crown royal - Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favor the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?

Clarke: Est 6:9

One of the king’ s most noble princes - Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled. Thou didst gape at the shadow, and didst lose the substance.

Defender: Est 6:5

The remarkable sixth and seventh chapters of Esther contain one of the most incisively ironical narratives in all literature, not to mention an amazing testimony of providential ordering of events. Haman, swollen with both pride and hatred for those who refused to pander to his pride, appears at the king's court just as the king is preparing special honor for the very man Haman is preparing to hang. He is then forced to proclaim publicly for Mordecai the ritual of honor he had composed with himself in mind. Finally, he was hanged on his own gallows, and the Jewish nation he almost annihilated was stronger and more unified than ever, even making many new converts (Est 8:17). In accord with Persian practice, the hanging on gallows probably meant impaling on a stake."

TSK: Est 6:1

that night : Est 5:8; Gen 22:14; 1Sa 23:26, 1Sa 23:27; Isa 41:17; Rom 11:33

could not the king sleep : Heb. the king’ s sleep fled away, Dan 2:1, Dan 6:18

the book of records : As chronicles were composed among the Persians, a more instructive and interesting work could not be brought before the king; because they were all written in verse, and were generally the work of the most eminent poets of the empire. Est 2:23; Mal 3:16

TSK: Est 6:2

Bigthana : Est 2:21, Bigthan

door : Heb. threshold

TSK: Est 6:3

What honour : Jdg 1:12, Jdg 1:13; 1Sa 17:25, 1Sa 17:26; 1Ch 11:6; Dan 5:7, Dan 5:16, Dan 5:29; Act 28:8-10

There is nothing : Gen 40:23; Psa 118:8, Psa 118:9; Ecc 9:15

TSK: Est 6:4

Who is in the court : Pro 3:27, Pro 3:28; Ecc 9:10

the outward : Est 4:11, Est 5:1

to speak : Est 3:8-11, Est 5:14, Est 7:9; Job 5:13; Psa 2:4, Psa 33:19

TSK: Est 6:6

whom the king : etc. Heb. in whose honour the king delighteth, Psa 35:27; Isa 42:1, Isa 62:4, Isa 62:5; Jer 32:41; Mat 3:17; Joh 5:23

To whom : Est 3:2, Est 3:3, Est 5:11; Pro 1:32, Pro 16:18, Pro 18:12, Pro 30:13; Oba 1:3

TSK: Est 6:7

whom the king : etc. Heb. in whose honour the king delighteth, Est 6:9, Est 6:11

TSK: Est 6:8

Let the royal : etc. Heb. Let them bring the royal apparel, wherewith the king clotheth himself. 1Sa 18:4; Luk 15:22

the horse : Herodotus relates, that the kings of Persia had horses peculiar to themselves, which were brought from Armenia, and were remarkable for their beauty; and if the same law prevailed in Persia as in Judea, no man, under the penalty of death, might ride on the king’ s horse, any more than sit on his throne, wear his crown, or hold his sceptre. 1Ki 1:33

TSK: Est 6:9

bring him : Heb. cause him to ride

proclaim : Gen 41:43; 1Ki 1:33, 1Ki 1:34; Zec 9:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 6:3

It was a settled principle of the Persian government that "Royal Benefactors"were to receive an adequate reward. The names of such persons were placed on a special roll, and care was taken that they should be properly recompensed, though they sometimes waited for months or years before they were rewarded.

Barnes: Est 6:8

The honors here proposed by Haman were such as Persian monarchs rarely allowed to subjects. Each act would have been a capital offence if done without permission. Still, we find Persian monarchs allowing their subjects in these or similar acts under certain circumstances.

Poole: Est 6:1

he commanded to bring the book of records of the chronicles he chooseth this for a divertisement, God putting this thought and inclination to him, for otherwise he might have diverted himself, as he used to do at other times, with his wives or concubines, or voices and instruments of music, which was far more agreeable to his temper.

And they were read before the king until the morning, when he intended to rise out of his bed.

Poole: Est 6:3

He hath had no recompence for this great and good service; which might happen, either through the king’ s forgetfulness, or through the envy of the courtiers, or because he was a Jew, and therefore odious and contemptible.

Poole: Est 6:4

Haman was come early in the morning, because his malice probably would not suffer him to sleep; and he was impatient till he had executed his desired revenge; and he was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters.

Into the outward court of the king’ s house where he waited, because it was dangerous to come into the inner court without special license, Est 4:11 .

Poole: Est 6:6

The king names none, because he would have the more impartial answer. And probably he knew nothing of the difference between Haman and Mordecai.

Haman thought in his heart as indeed he had great reason to presume, because he had not yet forfeited that favour which the king had showed to him above all others.

Poole: Est 6:8

The royal apparel his outward garment, which was made of purple, interwoven with gold, as Justin and Curtius relate. The horse that the king rideth upon usually; which was well known, both by his excellency, and especially by his peculiar trappings and ornaments: compare 1Ki 1:33 .

Upon his head either,

1. Upon the king’ s head; or,

2. Upon the horse’ s head; which seems best to agree,

1. With that ancient Chaldee interpreter, and other Jews, who take it thus.

2. With the signification and order of the Hebrew words.

3. With the following verses, in which there is no further mention of this crown, but only of the apparel, and of the horse, to which the crown belonged, as one of his ornaments.

4. With the custom of the Persians, which some affirm to have been this, to put the crown upon the head of that horse upon which the king rode.

Poole: Est 6:9

Proclaim before him i.e. cause this to be proclaimed, to wit, by some public officer appointed for that service. Compare Gen 41:43 .

Haydock: Est 6:1

As. Thus from morning till noon, (Tirinus) or night, had this petty god (Haydock) been forced to stoop to the meanest offices, and durst not say a word in opposition. (Tirinus) ---

He would gladly have now absented himself from the feast, (Menochius) with the idea of which he had been enraptured. (Haydock)

Haydock: Est 6:1

Sleep. Anxious what Esther could desire. Septuagint, "But the Lord removed sleep from the king that night." (Haydock) ---

Providence watched over the welfare of his people. ---

Chronicles. The king took particular care (Calmet) to have their benefactors mentioned in history and rewarded. (Herodotus viii. 85.) Assuerus had not recourse to musicians, &c., wisely (Tirinus) reflecting that history is the most pleasing and useful amusement. (Cicero, &c.) (Tirinus) ---

God directed him on this occasion, as his eye never sleepeth. (Josephus) (Worthington)

Haydock: Est 6:3

No reward at all. He received some presents from the king; (chap. xii. 5.) but these were so inconsiderable in the opinion of the courtiers, that they esteemed them as nothing at all; (Challoner) and they were not specified in the history. (Calmet)

Haydock: Est 6:4

Inner court. To which only such favourites and noblemen had access. (Herodotus iii. 72., and 84.) This king had himself come thither with six others, when they conspired to destroy Smerdis. Hebrew, &c., read, "the outward court," in which Aman was, till he heard the king was awake, and called for him. (Calmet)

Haydock: Est 6:8

Apparel. Greek, "of byssus," which was very superb, chap. xv. 9. The king alone could wear the tiara upright. The nobles wore it hanging backwards. Cyrus allowed his nobility to appear in purple, but he would have only his own robes striped with white. (Cyrop. viii.; Curtius iii.) ---

The kings often made presents of garments, &c., to ambassadors, and to those who were styled "their relations." ---

Horse: 200 such appeared in the train of Cyrus, with golden bits, which none were permitted to use without special leave. ---

Head. Greek seems to refer this to the horse, which might indeed have a sort of crown. But the golden one was more probably worn by the person honoured, chap. viii. 15.

Haydock: Est 6:9

Nobles. Literally, "tyrants." (Haydock) ---

But this word was not formerly odious; as it only denoted "a prince." Pars mihi pacis erit dextram tetigisse tyranni. (Vigil, Æneid vii.) ---

Abuse of power caused it to become hateful. (Tirinus)

Gill: Est 6:1

On that night could not the king sleep,.... The night after he had been at Esther's banquet, which it might be thought would rather have caused sleep; and therefore Jarchi calls it a miracle; and no doubt it was owing to the overruling providence of God, and not to anxious thoughts about his neglect of Esther so long, nor what should be her request to him, nor jealousy of any amorous intrigue with Haman, nor of any conspiracy of theirs against his life:

and he commanded to bring the book of records of the chronicles; the diaries or journal, in which memorable facts were recorded; this he did to divert himself, and pass away time; though here also the providence of God was specially concerned; for otherwise he might have sent for any of his wives and concubines, or singing men and women, to have diverted him:

and they were read before the king; until the morning, until it was time to rise, as appears by what follows.

Gill: Est 6:2

And it was found written,.... Upon reading, and in which there was also a peculiar hand of Providence, directing to the reading of that part of them in which the affair of Mordecai was registered: and if what the latter Targum says is true, it was the more remarkable, that when Shimshai the scribe, who was ordered to bring the book and read, and who, according to the former Targum, was Haman's son, seeing what was recorded of Mordecai, turned over the leaves of the book, being unwilling to read it; but the leaves rolled back again, and he was obliged to read it:

that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the King Ahasuerus; see Est 2:21, and it was usual in such diaries to record the names of persons, who, by any actions, had deserved well of the king, that they might be rewarded as there was an opportunity for it; and such, in the Persian language, were called Orosangae, as Herodotus relates ^o.

Gill: Est 6:3

And the king said, what honour and dignity hath been done to Mordecai for this?.... He judged it an action worthy of regard, and what ought to be rewarded, as it was the saving of his life; but had forgot whether any royal favour had been shown to the person for it:

then said the king's servants that ministered unto him; the lords of his bedchamber then in waiting:

there is nothing done for him; not on that account, nothing more than what he had; he had an office at court before, but was not advanced to anything higher on this account.

Gill: Est 6:4

And the king said, who is in the court?.... Being in haste to confer some honour on Mordecai for what he had done:

now Haman was come into the outward court of the king's house; though it was early in the morning, being eager to get to the speech of the king before he was engaged in any business, to obtain a grant from him:

to hang Mordecai on the gallows that he had prepared for him; of which he made no doubt of having, and therefore had prepared for it.

Gill: Est 6:5

And the king's servants said unto him, behold, Haman standeth in the court,.... In the outward court; for into the inward court none might enter without being called, for which he was waiting:

and the king said, let him come in; into his bedchamber; and it was of God, no doubt, that Haman should be on the spot at this very time, when the king was in the humour to do honour to Mordecai, and by him.

Gill: Est 6:6

So Haman came in,.... But was prevented speaking to the king about the business he came upon by the following speech of the king:

what shall be done unto the man whom the king delighteth to honour? he mentions not the name of any man, that he might the more freely, and unbiasedly, and disinterestedly give his advice; nor might the king know of any resentment of Haman to Mordecai:

(now Haman thought in his heart, to whom would the king delight to do honour more than to myself?) who had been advanced above all the princes and nobles of the realm, and was now in such high honour both with the king and queen, with whom he was to be at a banquet that day; and he might conclude, that by putting this question to him, he could have in view none but himself: Aben Ezra observes, that some from hence gather, that this book was written by the spirit of prophecy, because none could know the thoughts of the heart but God; but though he believes it to be written by the Holy Ghost, yet, as he observes, Haman might disclose this thought of his heart to his friends afterwards.

Gill: Est 6:7

And Haman answered the king,.... At once, being very prompt to suggest the honours he hoped to have done to himself:

for the man whom the king delighteth to honour; let the following things be done.

Gill: Est 6:8

Let the royal apparel be brought which the king useth to wear,.... Not a whole suit of clothes, but a single garment; the purple robe, as both the Targums, such as kings wore; that which Cyrus appeared in public in was half purple, and half white, and no other person besides might wear such an one ^p; it was a capital crime with the Persians to wear any of the king's apparel; Trebazus, an intimate of Artaxerxes, having begged an old gown of him, it was granted, on condition that he would not wear it, it being contrary to the laws of Persia; but he, regardless of the order, appeared in it at court; which affront to the king was so resented by the Persians, that they were for punishing him rigorously, according to the law, had not Artaxerxes declared, that he had ordered him to appear in that dress as his fool ^q; hence Artabanus, though uncle to Xerxes, was very unwilling to obey his orders, to put on his royal robes, sit on his throne, and sleep on his bed ^r; so that this was a daring proposal in Haman, which he would never have ventured to have made, had it not been for the great confidence he had in the king's favour:

and the horse that the king rideth upon: the kings of Persia, as Herodotus ^s relates, had horses peculiar to them, and those were Nisaean horses, which were brought from Armenia, as Strabo says ^t, and were remarkable for their beauty ^u; and if the same law obtained in Persia as did in Judea, no man might ride on the king's horse any more than sit on his throne, or hold his sceptre ^w and perhaps this horse here was not proposed for the person to ride on, but to be led in state before him; and though it is afterwards said that Mordecai rode on horseback, yet it might not be on the king's horse, which might be only led; and what follows seems to confirm it:

and the crown royal which is set upon his head; or, "let it be set", &c. not the head of the man, but on the head of the horse; and so Aben Ezra; and which sense is countenanced by the Targum, and by the Syriac version, and is approved of by Vatablus and De Dieu; and which the order of the words requires, the horse being the immediate antecedent; and no mention is made of the crown afterwards, as set on the head of Mordecai; nor would Haman have dared to advise to that, nor could it be granted; but this was what was wont to be done, to put the royal crown on the head of a horse led in state; and this we are assured was a custom in Persia ^x, as it is with the Ethiopians to this day ^y; and so, with the Romans, horses drawing triumphal chariots were crowned ^z which Tertullian calls ^a public horses with their crowns.

Gill: Est 6:9

And let this apparel and horse be delivered to the hand of one of the king's most noble princes,.... The one:

that they may array the man withal whom the king delighteth to honour; and the other to be led in state before him:

and bring him on horseback through the street of the city; on another horse, that all might see what honour was done him:

and proclaim before him; as before Joseph, when advanced next to Pharaoh, Gen 41:43 this was not to be done by an herald, but by a nobleman, to whom the apparel and horse were to be delivered, and was done by Haman, Est 6:11,

thus shall it be done to the man whom the king delighteth to honour; these were the words said in the proclamation, signifying this was the man the king delighted to honour, and this the manner in which he would have it done.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 6:1

¹ tn Heb “and the sleep of the king fled.” In place of the rather innocuous comment of the Hebrew text, the LXX reads here, “And the Lord removed the sleep from the king.” The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God’s providence at work in this matter. After all, this event is crucial to the later reversal of Haman’s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.

² tn Heb “the book of the remembrances of the accounts of the days”; NAB “the chronicle of notable events.”

³ tn Heb “they”; the referent (the records) has been specified in the translation for clarity.

NET Notes: Est 6:2

¹ tn This individual is referred to as “Bigthan,” a variant spelling of the name, in Esth 2:21.

² tn Heb “to send a hand against”; NASB “had sought to lay hands on.”

NET Notes: Est 6:3

¹ tn Heb “honor and greatness.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure).

NET Notes: Est 6:6

¹ tn Heb “said in his heart” (so ASV); NASB, NRSV “said to himself.”

NET Notes: Est 6:8

¹ tc The final comment (“one on whose head the royal crown has been”) is not included in the LXX.

tn Heb “a royal crown on his head.” The reference is to an official decoration or headdress for horses in royal service. See HALOT 506 s.v. כֶּתֶר; DCH 4:477 s.v. כֶּתֶר. Cf. TEV “a royal ornament”; CEV “a fancy headdress.”

NET Notes: Est 6:9

¹ tc The present translation reads with the LXX וְהִלְבִּישׁוֹ (vÿhilbisho, “and he will clothe him”) rather than the reading of the MT וְהִלְבִּישׁוּ (vÿhilbishu, “and they will clothe”). The reading of the LXX is also followed by NAB, NRSV, TEV, CEV, and NLT. Likewise, the later verbs in this verse (“cause him to ride” and “call”) are better taken as singulars rather than plurals.

² tn Heb “and let them call” (see the previous note).

Geneva Bible: Est 6:3

And the king said, What honour and dignity hath been done to Mordecai ^{( a )} for this? Then said the king's servants that ministered unto him, There is nothing done for him.

^{( a )} For he thought it unworthy of his estate to receive a benefit and not reward it.

Geneva Bible: Est 6:4

And the king said, Who [is] in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to ^{( b )} hang Mordecai on the gallows that he had prepared for him.

^{( b )} Thus while the wicked imagine the destruction of others, they themselves fall into the same pit.

Geneva Bible: Est 6:8

Let the royal apparel be brought which the king [useth] to wear, and the ^{( c )} horse that the king rideth upon, and the crown royal which is set upon his head:

^{( c )} Meaning by this that the king should make him next to himself as Joseph was known to be next to Pharaoh in (Gen 41:43).

Commentary -- Verse Range Notes

TSK Synopsis: Est 6:1-14

1 Ahasuerus, reading in the chronicles of the good service done by Mordecai, takes care for his reward.

4 Haman, coming to sue that Mordecai might be hanged, gives counsel that he might do him honour.

12 Complaining of this, his friends tell him of his final destiny.

MHCC: Est 6:1-3

The providence of God rules over the smallest concerns of men. Not a sparrow falls to the ground without him. Trace the steps which Providence took towards the advancement of Mordecai. The king could not sleep when Providence had a design to serve, in keeping him awake. We read of no illness that broke his sleep, but God, whose gift sleep is, withheld it from him. He who commanded a hundred and twenty-seven provinces, could not command one hour's sleep.

MHCC: Est 6:4-11

See how men's pride deceives them. The deceitfulness of our own hearts appears in nothing more than in the conceit we have of ourselves and our own performances: against which we should constantly watch and pray. Haman thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us, is not so great as it seems to be, that we may not think too well of ourselves, nor trust too much in others. How Haman is struck, when the king bids him do honour to Mordecai the Jew, the very man whom he hated above all men, whose ruin he was now designing!

Matthew Henry: Est 6:1-3

Now Satan put it into the heart of Haman to contrive Mordecai's death we read in the foregoing chapter; how God put it into the heart of the king to contrive Mordecai's honour we are here told. Now, if the king's word will prevail above Haman's (for, though Haman be a great man, the king in the throne must be above him), much more will the counsel of God stand, whatever devices there are in men's hearts. It is to no purpose therefore for Haman to oppose it, when both God and the king will have Mordecai honoured, and in this juncture too, when his preferment, and Haman's disappointment, would help to ripen the great affair of the Jewish deliverance for the effort that Esther was to make towards it the next day. Sometimes delay may prove to have been good conduct. Stay awhile, and we may have done the sooner. Cunctando restituit rem - He conquered by delay. Let us trace the steps which Providence took towards the advancement of Mordecai.

I. On that night could not the king sleep. His sleep fled away (so the word is); and perhaps, like a shadow, the more carefully he pursued it the further it went from him. Sometimes we cannot sleep because we fain would sleep. Even after a banquet of wine he could not sleep when Providence had a design to serve in keeping him waking. We read of no bodily indisposition he was under, that might break his sleep; but God, whose gift sleep is, withheld it from him. Those that are ever so much resolved to cast away care cannot always do it; they find it in their pillows when they neither expect nor welcome it. He that commanded 127 provinces could not command one hour's sleep. Perhaps the charms of Esther's conversation the day before gave occasion to his heart to reproach him for neglecting her, and banishing her from his presence, though she was the wife of his bosom, for above thirty days; and that might keep him waking. An offended conscience can find a time to speak when it will be heard.

II. When he could not sleep he called to have the book of records, the Journals of his reign, read to him, Est 6:1. Surely he did not design that that should lull him asleep; it would rather fill his head with cares, and drive away sleep. But God put it into his heart to call for it, rather than for music or songs, which the Persian kings used to be attended with (Dan 6:18) and which would have been more likely to compose him to rest. When men do that which is unaccountable we know not what God intends by it. Perhaps he would have this book of business read to him that he might improve time and be forming some useful projects. Had it been king David's case, he would have found some other entertainment for his thoughts; when he could not sleep he would have remembered God and meditated upon him (Psa 64:6), and, if he would have had any book read to him, it would have been his Bible; for in that law did he meditate day and night.

III. The servant that read to him either lighted first on that article which concerned Mordecai, or, reading long, came to it at length. Among other things it was found written that Mordecai had discovered a plot against the life of the king which prevented the execution of it, Est 6:2. Mordecai was not in such favour at court that the reader should designedly pitch upon that place; but Providence directed him to it; nay, if we may believe the Jews' tradition (as bishop Patrick relates it), opening the book at this place he turned over the leaves, and would have read another part of the book, but the leaves flew back again to the same place where he opened it; so that he was forced to read that paragraph. How Mordecai's good service was recorded we read Est 2:23, and here it is found upon record.

IV. The king enquired what honour and dignity had been done to Mordecai for this, suspecting that this good service had gone unrewarded, and, like Pharaoh's butler, remembering it as his fault this day, Gen 41:9. Note, The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them. Two rules of gratitude may be gathered from the king's enquiry here: - 1. Better honour than nothing. If we cannot, or need not, make recompence to those who have been kind to us, yet let us do them honour by acknowledging their kindnesses and owning our obligations to them. 2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.

V. The servants informed him that nothing had been done to Mordecai for that eminent service; in the king's gate he sat before, and there he still sat. Note, 1. It is common for great men to take little notice of their inferiors. The king knew not whether Mordecai was preferred or no till his servants informed him. High spirits take a pride in being careless and unconcerned about those that are below them and ignorant of their state. The great God takes cognizance of the meanest of his servants, knows what dignity is done them and what disgrace. 2. Humility, modesty, and self-denial, though in God's account of great price, yet commonly hinder men's preferment in the world. Mordecai rises no higher than the king's gate, while proud ambitious Haman gets the king's ear and heart; but, though the aspiring rise fast, the humble stand fast. Honour makes proud men giddy, but upholds the humble in spirit, Pro 29:23. 3. Honour and dignity are rated high in the king's books. He does not ask, What reward has been given Mordecai? what money? what estate? but only, What honour? - a poor thing, and which, if he had not wherewith to support it, would be but a burden. 4. The greatest merits and the best services are often overlooked and go unrewarded among men. Little honour is done to those who best deserve it, and fittest for it, and would do most good with it. See Ecc 9:14-16. The acquisition of wealth and honour is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Nay, 5. Good services are sometimes so far from being a man's preferment that they will not be his protection. Mordecai is at this time, by the king's edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve God need not fear being thus ill paid.

Matthew Henry: Est 6:4-11

It is now morning, and people begin to stir.

I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (Est 6:4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.

II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, Est 6:5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.

III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? Est 6:6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.

IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I,"thinks Haman, "nor stands so fair for it."See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, Est 6:8, Est 6:9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?

V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, Est 6:10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Pro 25:3), but it is not unchangeable.

VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, Est 6:11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.

Keil-Delitzsch: Est 6:1-11

An unexpected turn of affairs. Est 6:1. On that night betweenEsther's first and second banquet, the king's sleep fled, and he commandedto bring the book of records of the chronicles and to read therefrom. On הזּכרנות ספר , comp. Ezr 4:15. The title is here moreparticularly stated than in Est 2:23, where the book is briefly called: Thebook of the chronicles. נקראים ויּהיוּ , and they (thechronicles) were read before the king. The participle denotes the longcontinuance of this reading.

Est 6:2

And it was found written therein among other matters, thatMordochai had given information concerning the two courtiers who wereplotting against the king's life. This is the conspiracy related Est 2:21-23. The name Bigthana is in Est 2:21 written Bigthan.

Est 6:3

On this occasion the king asked: What honour and greatness hathbeen done to Mordochai for this? על־זה , for giving this information. Andthe king's servants answered: Nothing has been shown him. עם עשׂה , to show any one something, e.g., favour; comp. 2Sa 2:6;2Sa 3:8, and elsewhere. גּדוּלה , greatness, i.e., promotion to honour.

Est 6:4

To repair this deficiency, and to do honour to the man who haddone good service to the king - as the Persian monarchs were accustomed,comp. Brisson, de reg. Pers. princ. i. c. 135 - he asked, "who is in thecourt?"i.e., whether some minister or state functionary were there withwhom he might consult concerning the honour due to Mordochai. Thosewho desired an audience with the king were accustomed to appear andwait in the outer court, until they were summoned into the inner court topresent themselves before the monarch. From this question of the king itappears that it was already morning. And Haman, it is parentheticallyremarked, was come into the outer court to speak to the king, to hangMordochai on the tree which he had prepared.

Est 6:5

The attendants inform the king that Haman is in the court;whereupon the king commands: יבוא , let him come in.

Est 6:6-9

As soon as he enters the king asks: What is to be done to theman in whose honour the king delighteth? i.e., whom he delights to honour. And Haman, thinking ( בּלבּו אמר , to say in one's heart,i.e., to think) to whom will the king delight to show honour more than tome ( ממּבּי יותר , projecting before me, surpassing me,hence adverbially, beyond me, e.g., Ecc 12:12, comp. Ecc 2:15; Ecc 7:11, Ecc 7:16)?votes immediately for the greatest possible mark of honour, and says, Est 6:7.: "As for the man in whose honour the king delighteth, let them bringthe royal apparel with which the king has been clothed, and a horse onwhich the king has ridden, and the king's crown upon his head, and letthem deliver this apparel and horse to one of the chief princes of the king,and let them array (i.e., with the royal apparel) the man in whose honourthe king delighteth, and cause him to ride upon the horse through thestreets of the city, and proclaim before him: Thus shall it be done to theman in whose honour the king delighteth." וגו אשׁר אישׁ ,Est 6:7, precedes absolutely, and the predicate does not follow till והלבּישׁוּ , Est 6:9, where the preceding subject is now by ananacoluthon taken up in the accusative ( את־האישׁ ). Several clauses are inserted between, for the purpose of enumeratingbeforehand all that appertains to such a token of honour: a royal garment,a royal steed, a crown on the head, and one of the chief princes for thecarrying out of the honour awarded. The royal garment is not only, asBertheau justly remarks, such a one as the king is accustomed to wear, but,as is shown by the perf. לבשׁ , one which the king has himselfalready put on or worn. Hence it is not an ordinary state-robe, the so-called Median apparel which the king himself, the chief princes among thePersians, and those on whom the king bestowed such raiment were wontto appear in (Herod. 3.84, 7.116; Xenoph. Cyrop . 8.3.1, comp. with thenote of Baehr on Her. 3.84), but a costly garment, the property of thesovereign himself. This was the highest mark of honour that could beshown to a subject. So too was the riding upon a horse on which the kinghad ridden, and whose head was adorned with a royal crown. נתּן is perf. Niph., not 1st pers. pl. imperf. Kal, as Maurer insists; and בּראשׁו אשׁר refers to the head of the horse, not to the head of theman to be honoured, as Clericus, Rambach, and most ancient expositorsexplain the words, in opposition to the natural sense of - בּראשׁו נתּן אשׁר . We do not indeed find among classical writersany testimony to such an adornment of the royal steed; but thecircumstance is not at all improbable, and seems to be corroborated byancient remains, certain Assyrian and ancient Persian sculptures,representing the horses of the king, and apparently those of princes, withornaments on their heads terminating in three points, which may beregarded as a kind of crown. The infin. absol. ונתון is acontinuation of the preceding jussive יביאוּ : and they shallgive, let them give the garment - to the hand of a man, i.e., hand or deliver tohim. The garment and horse are to be delivered to one of the noblestprinces, that he may bring them to the individual to be honoured, mayarray him in the garment, set him on the horse, and proclaim before him ashe rides through the city, etc. On הפּרתּמים , comp. Est 1:4, andon the matter itself, Gen 41:43. רחוב is either an open square,the place of public assemblage, the forum, or a collective signifying thewide streets of the city. יעשׂה כּכה as in Deu 25:9and elsewhere.

Est 6:10-11

This honour, then, the haughty Haman was now compelledto pay to the hated Jew. The king commanded him: "Make haste, take theapparel and the horse, as thou hast said,"i.e., in the manner proposed bythee, "and do even so to Mordochai the Jew, that sitteth at the king's gate;let nothing fail of all that thou hast spoken,"i.e., carry out your proposalexactly. How the king knew that Mordochai was a Jew, and that he sat inthe king's gate, is not indeed expressly stated, but may easily be suppliedfrom the conversation of the king with his servants concerningMordochai's discovery of the conspiracy, Est 6:1-3. On this occasion theservants of the king would certainly give him particulars concerningMordochai, who by daily frequenting the king's gate, Est 2:19; Est 5:9, wouldcertainly have attracted the attention of all the king's suite. Nor can doubtbe case upon the historical truth of the fact related in this verse by thequestion: whether the king had forgotten that all Jews were doomed todestruction, and that he had delivered them up to Haman for that purpose(J. D. Mich.). Such forgetfulness in the case of such a monarch as Xerxescannot surprise us.

Constable: Est 6:1-3

Ahasuerus' insomnia 6:1-3

The reading of the equivalent of the Congressional Record would have put the king to sleep under normal circumstances as it probably had done on many previous occasions (cf. Mal. 3:16). Normally the king rewarded people who did him special services quickly.⁸⁴ Consequently when he discovered that he had overlooked Mordecai's favor, the king moved speedily to rectify the oversight.

Constable: Est 6:4-10

Haman's recommendation 6:4-10

"Here the early bird is gotten by the worm."⁸⁵

Haman's pride preceded his fall (v. 6; cf. Prov. 16:18). He wanted to appear as much like the king himself as possible in the honors he recommended for the person he thought would be himself (v. 8; cf. Gen. 41:39-45; 1 Sam. 18:4; 1 Kings 1:33). The crown was on the head of the horse, not its rider (v. 8; cf. v. 9).

It was evidently "a special arrangement of the horse's hair to form a topknot between the ears."⁸⁶

The king knew by now that Mordecai was a Jew (v. 10). However the writer did not say Ahasuerus understood that Haman had aimed his pogrom against the Jews until Esther revealed that fact (7:4). Of course he may have known it already. It seems incredible that Ahasuerus would issue such a decree without finding out whom it would eliminate. Perhaps he planned to make Mordecai an exception and spare his life.

Guzik: Est 6:1-14

Esther 6 - Honor for Mordecai

A. The king's question.

1. (1-3) A sleepless night.

That night the king could not sleep. So one was commanded to bring the book of the records of the chronicles; and they were read before the king. And it was found written that Mordecai had told of Bigthana and Teresh, two of the king's eunuchs, the doorkeepers who had sought to lay hands on King Ahasuerus. Then the king said, "What honor or dignity has been bestowed on Mordecai for this?" And the king's servants who attended him said, "Nothing has been done for him."

a. The king could not sleep. So one was commanded to bring the book of the records of the chronicles: King Ahasuerus did what many do when they cannot sleep. He brought out a book and used it to fill the sleepless night, hoping that the reading will make him sleepy again.

i. "Ahasuerus is master of one hundred and twenty and seven provinces, but not master of ten minutes' sleep." (Spurgeon)

b. And it was found written: This was a remarkable example of Providence in action. King Ahasuerus can not sleep, and he can choose 20 different diversions to fill his sleepless night - but he commands that a book be brought to him and read. The one commanded to bring the book could have brought any one book of the records of the chronicles, but he brought one particular book. The book could be opened to any page, but it was opened to the exact page telling the story of Mordecai and how he saved the King from assassination. God guided every step along the way.

i. Even as king Ahasuerus had a book of the records of the chronicles (literally a book of remembrance), so God also has a book of remembrance: Then those who feared the LORD spoke to one another, and the LORD listened and heard them; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name. (Malachi 3:16)

c. What honor or dignity has been bestowed on Mordecai for this? Showing rare concern for a common subject, King Ahasuerus considered a reward for Mordecai.

2. (4-5) Haman in the courts of the king.

So the king said, "Who is in the court?" Now Haman had just entered the outer court of the king's palace to suggest that the king hang Mordecai on the gallows that he had prepared for him. The king's servants said to him, "Haman is there, standing in the court." And the king said, "Let him come in."

a. Now Haman had just entered the outer court: It was no coincidence that Haman entered the king's court at just that moment; it was no coincidence that Haman came at that moment to ask for the execution of Mordecai; it was no coincidence that king Ahasuerus wanted to honor Mordecai at just that moment.

b. Haman is there, standing in the court: If this Book of Esther shows us anything, it shows us that God manages the affairs of men, even without their knowledge. God knows what He is doing and in the courts of heaven there are no coincidences or surprises.

i. Esther wasn't lucky to be queen; Mordecai wasn't lucky to have overheard the assassination plot; it wasn't luck or chance that made Haman enter the royal courts at this time with this heart. All of these events were orchestrated by God and not by luck.

ii. This becomes difficult, of course, when bad things happen to us. It is easy to see God's management of all things when we see good things happen. But what about the bad? Even then, we must trust God's total plan, realizing that all things work together for god to those who love God, to those who are the called according to His purpose (Romans 8:28). We understand that Paul says all things work together; any one event, taken in isolation may seem to make no sense, but when we see all things working together we then see the ultimate wisdom of God's plan.

3. (6) King Ahasuerus asks a question of Haman.

So Haman came in, and the king asked him, "What shall be done for the man whom the king delights to honor?" Now Haman thought in his heart, "Whom would the king delight to honor more than me?"

a. What shall be done for the man whom the king delights to honor? God arranged all things, so that not only will all the Jews be ultimately protected, but also so that both Mordecai and Haman would get what was coming to them.

b. Whom would the king delight to honor more than me? God often allows fallen man to set his own trap; allowing Haman to make his pride and arrogance be the cause of his ultimate humiliation.

4. (7-9) Haman's answer on how the king should honor the man who pleases the king.

And Haman answered the king, "For the man whom the king delights to honor, let a royal robe be brought which the king has worn, and a horse on which the king has ridden, which has a royal crest placed on its head. Then let this robe and horse be delivered to the hand of one of the king's most noble princes, that he may array the man whom the king delights to honor. Then parade him on horseback through the city square, and proclaim before him: 'Thus shall it be done to the man whom the king delights to honor!'"

a. For the man whom the king delights to honor, let a royal robe be brought which the king has worn . . .: Haman, in his childish desire to be praised and honored by all, asked for things that really mattered very little, except to puff one up with pride.

b. Thus shall it be done to the man whom the king delights to honor! Haman was a tragic man who can only believe he has done well when he heard applause. It is a good and sometimes appropriate thing to have applause here on earth, but it is tragic to live your life seeking for it. We should instead seek and be satisfied with the applause from heaven.

B. The king's command.

1. (10-11) Haman must lead the chorus of praise for Mordecai.

Then the king said to Haman, "Hurry, take the robe and the horse, as you have suggested, and do so for Mordecai the Jew who sits within the king's gate! Leave nothing undone of all that you have spoken." So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square, and proclaimed before him, "Thus shall it be done to the man whom the king delights to honor!"

a. Hurry, take the robe and the horse, as you have suggested, and do so for Mordecai the Jew: It would have been something to see the face of Haman at that moment; to see that the king took his advice completely, but gave the honor to his arch enemy - the man that Haman came to ask for his execution.

b. So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square: The ultimate humiliation was for Haman to honor Mordecai in such a public way; humiliation is only really humiliation when it is public.

2. (12-14) Mourning, warning, and a hasty departure to Esther's banquet.

Afterward Mordecai went back to the king's gate. But Haman hurried to his house, mourning and with his head covered. When Haman told his wife Zeresh and all his friends everything that had happened to him, his wise men and his wife Zeresh said to him, "If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him but will surely fall before him." While they were still talking with him, the king's eunuchs came, and hastened to bring Haman to the banquet which Esther had prepared.

a. Mourning, and with his head covered: This means that Haman acted as if someone dear to him had died. In fact, his pride had been dealt a death-blow.

b. You will not prevail against him but will surely fall before him: Haman's wife and his advisors could see the future well enough. Haman would not prevail against Mordecai, but Mordecai would prevail over Haman.

© 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 6 (Chapter Introduction)

Overview

Est 6:1, Ahasuerus, reading in the chronicles of the good service done by Mordecai, takes care for his reward; Est 6:4, Haman, coming to sue that Mordecai might be hanged, gives counsel that he might do him honour; Est 6:12, Complaining of this, his friends tell him of his final destiny.

Poole: Esther 6 (Chapter Introduction)

CHAPTER 6

Ahasuerus’ s sleep being taken from him, he commands the chronicles to be read, Est 6:1 . And reading of Mordecai’ s discovery of the plot against his life, asks what honour had been done to him, Est 6:2,3 . Haman coming to the king to have Mordecai hanged, unawares gives counsel to honour him, Est 6:4-11 . Haman telling his friends what had befallen him, is foretold of his final ruin, Est 6:12,13 . He is called to Esther’ s banquet, Est 6:14 .

How vain are all the contrivances and endeavours of this foolish, impotent man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his dispose, and can by such trivial accidents (as they are accounted) change their minds, and produce such momentous and terrible effects! The king’ s mind being troubled, He knew not how, nor why,

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 6 (Chapter Introduction)

(Est 6:1-3) Providence recommends Mordecai to the king's favour.

(Est 6:4-11) Haman's counsel honours Mordecai.

(Est 6:12-14) Haman's friends tell him of his danger.

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 6 (Chapter Introduction)

It is a very surprising scene that opens in this chapter. Haman, when he hoped to be Mordecai's judge, was made his page, to his great confusion and mortification; and thus way was made for the defeat of Haman's plot and the deliverance of the Jews. I. The providence of God recommends Mordecai in the night to the king's favour (Est 6:1-3). II. Haman, who came to incense the king against him, is employed as an instrument of the king's favour to him (Est 6:4-11). III. From this his friends read him his doom, which is executed in the next chapter (Est 6:12-14). And now it appears that Esther's intercession for her people was happily adjourned, " De die in diem" - from day to day.

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

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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 6 (Chapter Introduction)

INTRODUCTION TO ESTHER 6

Ahasuerus, not being able to sleep in the night, ordered the book of records to be brought and read to him, where a fact of Mordecai's was registered, and, upon inquiry, it appeared that nothing had been done to him for it, Est 6:1 and Haman being in the outward court, was ordered in, with whom the king consulted what should be done to the man the king delighted to honour; to which Haman gave answer, and was bid to do as he said, Est 6:4, which he did, but went home after it confounded and sorrowful, and told his mournful case to his wife and friends, who plainly foresaw his downfall, Est 6:11.