Download a free teaching series from James HERE!
Esther answers the question of what happened to the Jews who didn’t return from the exile (with Ezra and Nehemiah). It shows God’s sovereign protection over the evil enemies who try to destroy God’s people.
Authorship
It is difficult to know who wrote the book of Esther. The author must’ve had access to the chronicles of Xerxes in the royal palace (Esther 10:2). This means it would need to be Esther, Mordecai, or someone close to them:
Esther? This is certainly possible. However, Huey writes, “No one has seriously argued that Esther herself was the author.”[1] We aren’t exactly sure why this isn’t seriously considered.
Mordecai? Josephus and Clement of Alexandria believed that Mordecai was the author.[2] Commentators argue that Mordecai cannot be the author because of Esther 10:3 (“For Mordecai the Jew was second only to King Ahasuerus, and great among the Jews and in favor with his many kinsmen”).[3]
Men of the Great Synagogue? The Baba Bathra (15a) holds that “the men of the Great Synagogue” wrote Esther. Jobes writes that these men were “believed to be anonymous teachers who lived in the period between the last prophets and the later rabbinical scholars.”[4]
Anonymous authorship? Because the author never identifies him or herself, most commentators remain agnostic in regards to Esther’s authorship. Archer holds to anonymous authorship,[5] as does Huey,[6] Jobes,[7] as well as Hill and Walton.[8] We agree that it isn’t possible to know who wrote this book. R. Laird Harris writes, “We do not know the author of Esther, Chronicles, or Job, but they are found among the Prophets, and there is no reason to object to claiming their authors also as prophets.”[9]
Date
The events in the book take place during the reign of Xerxes (486-465 BC), and the internal evidence of the book favors this general dating. The Hebrew of the book is unlike late Palestinian writing, and it is most similar to the Hebrew found in “Ezekiel, Ezra-Nehemiah, and other compositions of the sixth and fifth centuries.”[10] While the book contains many Persian terms, we should expect this because it takes place in Persia! By contrast, the book contains no Greek words, which implies an early date—not a late one.[11]
Why doesn’t Esther mention God’s name?
It’s odd, but Esther never mentions God’s name. Later authors solved this problem by adding and interpolating many references to God, prayer, and angels, but these additions are apocryphal and not in the original book (see Non-canonical Additions to Esther). There are a number of observations that can be made regarding this difficulty:
First, Esther isn’t the only book to omit the term “God.” Song of Songs also does not use the term God, though it does use the name “Yahweh” in 8:6. So this isn’t strictly analogous. Moreover, Song of Songs is also criticized for its canonicity, so this doesn’t help answer the question very much.
Second, the author may have omitted God’s name for stylistic reasons. The Jews in Persia were not inheriting the covenant God made with his people. The Jews who returned with Ezra and Nehemiah inherited the covenant, but the Jews of the Persian exile “were no longer in the Theocratic line, so to speak, the Name of the covenant God is not associated with them.”[12] Because the Jews were in Persia—not the Promised Land—the author could be showing that God appears to be absent to them—even though he is still sovereign in all nations (Esther 4:14).
Third, the author may have omitted God’s name because this document was written for the Persian records. The mention of Persian annals and documents resounds throughout the book, and the author may have intended this book to enter into their records.
Fourth, God’s name might exist in a hidden acronym in the book. Geisler and Nix write,
Others have thought the omission of God’s name to be an intentional one, to protect the book from pagan plagiarization and the substitution of the name of a heathen god.[13]
In support of that contention is the observation of W. G. Scroggie, who indicates that the name of Jehovah (YHWH) may be seen four times in acrostic form in the book, in such a way and in such places that would place it beyond the realm of mere probability. In any event, the absence of God’s name is more than compensated for by the presence of His power and grace in the deliverance of His people, a fact which gives canonical worth to the book (cf. Esther 4:14; 9:20-22).[14]
Other scholars reject this explanation.[15]
Canonicity of Esther
First, the apocryphal additions to Esther could explain why its canonicity wasn’t widely accepted. Since the Septuagint included apocryphal additions to Esther (see “Non-Canonical Additions to Esther”), this could’ve thrown the book into disrepute. Harris writes,
The best explanation is that since in the Septuagint, Esther begins with apocryphal additions, Melito, probably reading only the first verses of each book, could not recognize it among the books which the Jews told him were canonical—Jewish books were named by their first words.[16]
Athanasius gives the clue to the difficulty about Esther which was mentioned above. He says, ‘Esther is noncanonical and begins with Mordecai’s dream.’ He refers, thus, to the Apocryphal addition with which Esther begins in the Septuagint copies. But, he continues, ‘Esther is canonical among the Hebrews; and as Ruth is reckoned as one book with Judges, so Esther with some other book.’ Perhaps Athanasius is wrong about details, but he probably gives the reason for Esther’s curious omission from a few of these lists. We may add the testimony of Basil the Great of Cappadocia, who speaks of the twenty-two Old Testament books, and the great Chrysostom, who declares himself for the Hebrew canon.[17]
Beckwith believes that Esther was accepted in the Western Christian church from the beginning. But because of Melito’s rejection, this could’ve resulted in “mixed reception for it in Eastern Christendom.”[18]
Second, Josephus includes Esther in his canonical list. Beckwith writes, “Josephus’s attestation of Esther is direct. He tells us that the 22 canonical books trace the course of history from the Creation to the time of Artaxerxes the successor of Xerxes, whom he identifies with the Ahasuerus who married Esther.”[19] Josephus also refers to the events in Esther as a work of God: “God hath made that day a day of salvation, instead of a day of destruction to them” (The Antiquities of the Jews, 11.282, cf. 11.247, 259, 268, 280).
Third, Aquila (~AD 135) includes Esther in his canonical list. According to Jerome (Commentary on Isaiah, on 8:11ff), Aquila was a Jewish proselyte and a pupil of Rabbi Akiba. Epiphanius claims that Aquila made a literal translation of the Hebrew Scriptures around AD 128 (De Mensuris et Ponderibus, 113-16).[20] In the surviving fragments, there is “no hint of it including any apocryphal book” and it “included all five of the disputed books.”[21] He cites Esther in Greek which is found in a midrash of Esther (Rabbah 2.7). Beckwith claims that Aquila’s “rabbinical credentials are unimpeachable.”[22]
Fourth, the Mishnah includes Esther as canonical. Beckwith writes, “It is quoted in the Mishnah and the other tannaitic literature, in the latter case with standard formulas for citing Scripture, in the former case only to mark the extent of the reading of Esther at Purim (M. Megillah 2.3). However, there is no doubt that the Mishnah also regards Esther as Scripture, since it includes a whole tractate (Megillah) on the duty of reading the book at Purim. By contrast, the similar minor festival of the Rededication of the Temple has no tractate devoted to it, and there was no duty to read any of the books of Maccabees at it.”[23]
Fifth, the rabbis at Jamnia (~AD 90) includes Esther as canonical. While the rabbis at Jamnia originally disputed Esther, they eventually held that it was, in fact, inspired (see “The Council of Jamnia”).
Sixth, multiple early Christian theologians considered the book to be canonical. Clement of Rome cites the book as early AD 95 (1 Clement 55). Clement of Alexandria cites Esther by AD 250 (Pedagogue 3.12.5; Stromata 1.21). Hippolytus includes the book in the canon by AD 231, when he wrote his Commentary on the Psalms 1-25.[24] Beckwith comments, “Clearly Esther was used from the earliest times at Rome, and if in the capital city, then probably elsewhere in the western world.”[25]
Themes of Esther
God’s Sovereignty. This book demonstrates the sovereignty of God, as he works through horrible circumstances.
Anti-Semitism. Ever since God chose the Jewish people, Satan has worked to oppose and persecute them—just as he did with Jesus and Christian believers. The Abrahamic covenant, however, is still in effect (Gen. 12:1-3). God will curse anyone who hates the Jewish people.
Irony. Haman goes in to ask the king how to kill Mordecai, and the king asks Haman how he should honor Mordecai instead. Haman seeks to kill the Jews, but he ends up begging for his life from Esther—a Jewish woman. At the beginning of the account, it’s dangerous to be a Jew—by the end, it’s dangerous to not be a Jew!
Purim. This annual festival of the Jewish people originates from this book (Esther 3:7; 9:26). Jewish people still read Esther every year at the Feast of Purim (“lots”).[26]
Who was Xerxes?
The Persian king Xerxes reigned from 486-465 BC. He was the grandson of Cyrus (550-530 BC) and the son of Darius I (520-486 BC). Xerxes referred to himself as “the great King, the King of Kings, the King of the lands occupied by many races, the King of this great world.”[27] His vizier Artabanus assassinated himself and installed Artaxerxes on the throne after him.
History
This entire account takes place after Daniel 1:1, when Nebuchadnezzar looted and pillaged Jerusalem. Mordecai—as well as the rest of the Jews in Persia—were in Exile during this time (Esther 2:5-6).
Commentary on Esther
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Esther 1 (Xerxes banishes Queen Vashti)
Summary: This story takes place during the reign of Xerxes (v.1). He threw a banquet for the nobles of Media and Persia (v.3), so that he could show off (v.4). It lasted six months (v.4). He poured the wine liberally (vv.7-8). He told his wife—Queen Vashti—to come and show off her beauty (v.11), but she refused (v.12). He was angry and asked for wisdom from counselors. They warned him that all women would rebel like her, if he didn’t do anything (vv.17-18). They called on him not to allow her to come in his presence (v.19), and Xerxes agreed (v.21).
(1:1) “Ahasuerus” is thought to be the Persian King Xerxes according to commentators. The name Ahasuerus “is considered a variant of Xerxes’ name.”[28] Other translations render the name as “Xerxes” (NIV, NLT).
Some scholars think that the “127 provinces” is an exaggeration of the author, because Herodotus states that Xerxes only ruled over 20 (to 31?) satrapies. Satrapies can be defined as provinces ruled by a local governor, but this is not necessarily the same as a province. The author may be using the word provinces differently than Herodotus’ understanding of satrapies.
(1:2) “Susa” was a winter palace for the king, because it was too hot in the summer. Huey writes, “Strabo, the Greek geographer (63 b.c.–a.d. 24?) said Susa was so hot that lizards and snakes burned to death if they crossed the street at noon and that cold water placed in the sun could be used for a bath immediately!”[29]
(1:3) Persian banquets were absolutely massive. Ctesias—the court physician of Artaxerxes—claimed that the king entertained 15,000 guests, and Assurnasirpal of Assyria entertained ~70,000 over a ten day period![30]
Herodotus records that Xerxes had a private ten thousand man guard of “Immortals” (Histories, 7.83).
(1:4) This party didn’t necessarily last for half a year. Rather, Xerxes displayed his wealth to the people for this long (i.e. opening up his courts).
(1:5) The display ended with a weeklong banquet for all of the people of Susa.
(1:6) Herodotus confirms this historical detail of “gold and silver” during the invasion of the Greeks, who looted all of these precious metals (Herodotus, 9.82). Furthermore, Huey writes that “archaeologists have found the remains of Xerxes’ palace and have verified the accuracy of the opulence described in this verse.”[31]
(1:7-8) The wine was flowing liberally at this party. Because it was an “open bar” celebration, it must have been a drunk tank. There were “no restrictions were placed on what a guest could consume.”[32]
Queen Vashti holds her own banquet
(1:9) Extrabiblical history states that Xerxes wife was Amestris—not “Vashti.”[33] In fact, we have no record a Vashti besides this text. It’s possible that (1) Xerxes had multiple wives or that (2) Vashti is another name for Amestris.
(1:10-11) Xerxes wanted to show off his money, power, and resources at the banquet. As a narcissistic tyrant, it’s no wonder that he wanted to show off his woman as well. Huey writes, “Some Jewish sources interpreted the order to mean that she was to appear nude, except for her crown.”[34] This would explain why Vashti was so angry about coming.
(1:12) She didn’t want to be shown off like an objectified trophy to a bunch of drunken men.
(1:13-14) The men who “understood the times” refer to the king’s cabinet of astrologers. Huey writes, “Like their Babylonian counterparts, these wise men were astrologers and magicians who gave counsel according to their reading of celestial phenomena (cf. 1 Chronicles 12:32; Isa 44:25; 47:13; Jer 50:35–36; Dan 2:27; 5:15).”[35]
(1:15) Why is Xerxes concerned about the law? Since the law was decreed from him (the ultimate authority), it could be that he didn’t want to go against an earlier decree and thus contradict himself. The decree of the king was thought to be irrevocable (cf. Dan. 6:14-15).
(1:16-18) “Memucan” was likely the lead astrologer. He argued that Vashti’s disobedience would lead the other women to disobey their husbands. Remember, this was a time of incredible misogyny.
(1:19-20) Memucan suggested that Xerxes replace Vashti with a new queen. Effectively, this would be throwing away this defective queen for a “new model,” treating her like an object—not a person.
(1:21-22) Xerxes agreed with this decree, and he had decree sent out to all the men in their own language. The Persian postal system was quite advanced, so this decree would’ve reached the provinces relatively quickly.[36]
Esther 2 (Esther becomes Queen)
Summary: Later, when Xerxes cooled off (v.1), he had his men bring young virgins for him (v.2). There would be a beauty contest, and the winner would be the new queen (v.4). Mordecai was a captive from Israel (v.6). He had taken in Esther as an adopted daughter (v.7). Esther won the approval of Xerxes (v.9). Esther didn’t reveal that she was Jewish (v.10, 20). They prepped the women for six months with beauty treatments (v.12). Xerxes’ fell for her and made her queen (v.18). Bigthana and Teresh tried to lead a coup (v.21). Esther gave the credit for finding this out to Mordecai (v.22). The men were killed, and this led to Mordecai getting in good with Xerxes.
Collecting beautiful women for Xerxes
(2:1) The account began in the third year of Xerxes’ reign (Esther 1:3), and he doesn’t marry Esther until the seventh year of his reign (Esther 2:16). This means that four years transpire between the two events.
In this time gap, Xerxes tried to take over Greece, but it ended in disaster.[37] Perhaps he returned home looking to comfort himself.
(2:2) The term “virgins” literally translates “a young woman, a virgin, good of appearance.”[38] The “king’s attendants” were the ones to suggest having Vashti banished, so this may explain why they made this suggestion—namely, they didn’t want Vashti to return and experience her wrath, or perhaps they didn’t want an unhappy king.
(2:3-4) This sounds like modern day rock concerts, where the manager of the band will give out backstage passes to attractive women to “meet” the band. This is basically headhunting for attractive women for the king, objectifying these women. It doesn’t sound like the women or the parents were involved at all: these women were just taken for Xerxes (with or without their will).
Enter Mordecai
(2:5-6) “Mordecai” is a Hebrew version of the Babylonian deity Marduk.[39] Since Mordecai had come from the “exile,” it would make sense that he had been renamed by his captors.
Mordecai was not take captive under the reign of Jeconiah (~597 BC). This would make him 120 years old! Instead, this passage refers to his grandfather “Kish.”
(2:7) “Esther” comes from the Persian word for “star” or from “the name of the Babylonian deity Ishtar (known in Hebrew as Ashtoreth).”[40] Her Hebrew name (“Hadassah”) means “myrtle.”[41]
Mordecai and Esther were cousins, and Mordecai basically took her in as a father after the death of her parents.
(Esther 2:8-9) Does the Bible condone Esther “pleasing” Xerxes in the harem?
(2:8) Josephus claims that there were 400 women for Xerxes to choose from (Antiquities, 6.200). The Hebrew word for “taken” (lāqaḥ.) can mean to be “taken by force.”[42] Under the weight of the largest empire of the world (i.e. Persia), Esther was either forcefully taken or coercively taken by the Persians.
(2:9) Hegai (the king’s eunuch) gave Esther special treatment. And yet, she was still in the king’s “harem.”
(2:10) Why did Mordecai tell Esther not to reveal that she was Jewish? It probably would’ve resulted in her being treated shamefully, coming from a conquered and exiled people. She was in a harem of women, and she would’ve been treated very poorly.
(2:11) Mordecai viewed Esther as a daughter. So, he kept a close eye on her, daily visiting her in the harem.
(2:12-13) The women of the harem were “beautified,” wanting to be the next queen of Persia. They had access to jewels, clothing, and adornments. But remember, this wasn’t for them at all; it was for the amusement of Xerxes.
(2:14) This is hedonism and power at their worst. Xerxes would sleep with one woman per night, and then send them back to the harem, having them take the “walk of shame.” Huey notes, “Parallels with a story in The Arabian Nights have been noted by many commentators. In that story King Shehriyar had a new bride each evening but had her executed the next day. Finally Scheherazade won his heart and became queen.”[43]
(2:15-17) Esther didn’t rely on cosmetics to win the king’s heart. Instead, she came with the bare necessities given to her from Hegai. This modesty must have impressed Xerxes, because he took her into his palace after her visitation. (Did Esther sleep with Xerxes as one of many prostitutes? Or did Xerxes officially marry her? Or both?)
(2:18) The king celebrated his marriage by throwing a banquet for Esther and passing out gifts to the provinces. In other words, this marriage would’ve made national news.
(2:19-20) Mordecai must have heard the news, but the text doesn’t give us his reaction. It only tells us that Esther kept her Jewish ethnicity a secret. Persian kings needed to take wives from one of the noble families of Persia (Herodotus, The Histories, 3.84).
(2:21-23) Mordecai overheard that two of the king’s eunuch’s (Bigthan and Teresh) were trying to assassinate Xerxes. This was not uncommon. This event occurred in 479 BC (see Esther 2:16), and fourteen years later (465 BC), Xerxes was assassinated “by his chiliarch Artabanus.”[44]
Mordecai told this inside information to Esther who warned Xerxes. Xerxes had the men “hanged on the gallows,” and the event was recorded in the Persian annals. This method of execution “refers to the ancient custom of impalement, not the later Roman practice of crucifixion.”[45] The tree was an impaling beam that would kill the victim and leave their body in plain view of the public (Herodotus, Histories, 3.125, 129; 4.43).
Esther 3 (Haman moves to kill the Jews)
Summary: Xerxes commanded that the men kneel before Haman (vv.1-2). Mordecai refused to kneel (v.2), and Haman was enraged (v.5). Haman used this as an excuse to kill all of the Jews (v.6). He called on Xerxes to exterminate the Jews (vv.8-9), and he promised to bribe him. Xerxes consented without taking the money (v.11), calling on the Jews to be killed all at once (v.13). The chapter ends on the brink of genocide, where the evil Haman and Xerxes were drinking and being ready to watch a massacre. Haman was an Agagite, who were from the Amalekites. If Saul had killed these people, then this never would’ve happened (1 Sam. 15).
(3:1) The Agagites were Israel’s enemies in Saul’s day (1 Sam. 15:7-33). Huey writes, “The author may be informing the reader subtly that the ancient feud between the Amalekites and the Israelites has been inherited by Haman, a descendant of Agag, and Mordecai, a descendant of Saul.”[46]
(3:2-4) Why did Mordecai refuse to bow to Haman? It could be that he would consider this idolatry, but there are many cases of faithful Jews bowing to kings (Gen. 23:7; 27:29; 1 Sam. 24:8; 2 Sam. 14:4; 1 Kings 1:16). It’s possible that Mordecai knew Haman’s reputation as being anti-Semitic; therefore, he thought that he didn’t deserve honor. It’s also possible that Mordecai didn’t want to bow before an ancient enemy of Israel.[47]
(3:5-6) Haman was enraged with Mordecai. But he used this act of disobedience as a political maneuver to wipe out all of the Jews—not just Mordecai.
Haman hatches his plot
(3:7) This takes place in March-April of 474 BC. This would be five years after Esther had become queen (Esther 2:16). The Hebrew word “Pur” (pûr) is where the festival of Purim derives its name (see Esther 9).[48]
(3:8) Haman doesn’t make his ploy based on the disrespect of Haman. Instead, he focuses on the Jewish people and their practices. He charges the Jewish people with being different from the others and not obeying the national laws.
(3:9) “Ten thousand talents” is equivalent to 375 tons, which may have been roughly 2/3 of the Persian Empire’s income.[49] Huey notes, “Perhaps Haman planned to acquire such a large sum by confiscating the Jews’ property.”[50]
(3:10) The “signet ring” symbolized “royal authority and in ancient times was used instead of a written signature to seal official documents. Thus Haman was given unlimited authority to carry out his plan.”[51]
(3:11) Xerxes refused the money.
(3:12) Haman took the signet ring—and the authority that came with it—to write a royal decree to all of the authorities in the provinces.
(3:13) This decree would be like the horror film The Purge. The Persians would have free and legal right to kill and plunder every Jewish person.
This would happen in the month of “Adar.” It’s odd that Haman would give the Jews a full year’s warning before having them annihilated.
(3:14-15) Xerxes and Haman seem like close friends, drinking together and having mutual trust with one another. It would be terrifying to live under a regime like this. Now that the law was decreed there was no taking it back under the Persian system.
The people living in Susa didn’t seem to share Haman’s anti-Semitism, because they were in “confusion” of the decree.
Concluding insights
Were Mordecai’s actions righteous? Would it just have been better to bow down to Haman? When we’re in a secular context, shouldn’t we concede with the customs to a certain degree? Was this pride that caused Mordecai to stand tall? This is something to ponder and discuss.
You can look back later in your life and see all of the problems that were terrifying you at the time, but then you get to see God’s plan and protection only in retrospect. God is our shield and rock.
Esther 4 (Esther plans a solution)
Summary: Mordecai mourns over this genocidal decree (v.1). Esther tried to get him to stop mourning, but Mordecai refused (v.4). Esther told Mordecai that she might be able to influence Xerxes, because he had summoned her recently (v.11). Mordecai wonders if she was put into royalty for this very purpose (v.14). Was this a coincidence, or was it because of God!? Esther was willing to go and risk her life to plead with Xerxes.
(4:1-2) The act of putting on “sackcloth and ashes” was a common practice of mourning (Gen. 37:29; 1 Sam. 4:12; 2 Sam. 1:2; 3:31; 13:19; 1 Kings 20:31; 2 Kings 6:30; Job 1:20). It’s interesting that he did this publicly “in the midst of the city.” He didn’t mourn privately, but out in the open. It’s possible that he went to the “king’s gate” to get Esther’s attention.
(4:3) Mordecai wasn’t the only one mourning in this way. Many of the Jews were mourning in the same way.
(4:4) Mordecai refused the clothes because he wasn’t just having personal depression, but was expressing true grief over the state of his people.
(4:5) Esther may not have wanted to meet with Mordecai personally, because it could’ve blown her cover.
(4:6-7) How did Mordecai know how much money Haman had promised to make this happen?
(4:8) Before Mordecai asked for Esther to keep her Jewish identity a secret. Here, he asks her to tell Xerxes about her Jewish ethnicity.
(4:9-11) Esther couldn’t come into the king’s presence without a summons from the king. The punishment was death! This practice is supported by Herodotus (Histories, 3.118). She may have been more concerned about her own life than the life of the Jewish people. After all, she was the queen, and she had a lot to lose.
(4:12-14) Mordecai argues that Esther’s life is in danger either way. His reference to “deliverance… from another place” could be a reference to God rescuing the Jews in some other way.[52] Regardless, Mordecai implores Esther to consider why God placed her in this exact situation to save the Jewish people. He didn’t pressure her to think that she was the only hope for Israel, but he didn’t charge her to consider her role in human agency in this situation.
(4:15-17) Esther realizes that she will die either way, so she might as well take a risk. She asks the people to fast for her. It’s interesting that she doesn’t mention prayer—only fasting. (For thoughts on this absence, see the Introduction above).
Concluding insights
This passage speaks about the sovereignty of God (v.14). Was it really a coincidence that Esther would be in the right place at the right time? Doubtful. God set this up for her to act out in faith.
Esther was willing to step out in faith based on the right circumstances. God didn’t command her to go, but she saw an opportunity, and she took it.
Esther 5 (Haman plans to kill Mordecai)
Summary: Esther stands before the king (v.1). Xerxes was willing to give her half of the kingdom (v.3). Esther asks for Xerxes and Haman to come to a banquet (v.4). Publicly, she asks for them to come to a banquet the next day together. Haman leaves the banquet, and he sees Mordecai. Haman gets angry again, because Mordecai wasn’t afraid of him—despite his threats and power (v.9). He plans to build a gallows to impale Mordecai on the following day! (v.14)
(5:1) Esther waited for the “third day,” because she wanted to wait for the Jewish people to fast for three days (Esther 4:16). This was the moment of truth: Would Xerxes have Esther immediately killed for coming into his presence?
(5:2) Xerxes lifted his scepter to her, which was a symbol of her “having a pass” to come to him (Herodotus, Histories, 3.118).
(5:3) Xerxes realized that Esther’s need must be urgent; otherwise, she wouldn’t have risked her life to come to see him. His promise of giving her “half of the kingdom” could be a case of hyperbole or “Oriental courtesy”—not a literal promise (cf. Mk. 6:23).[53]
(5:4) We would expect Esther to make her claim clear from the start. Instead, she must have planned this idea of a banquet for three days (v.1) in order to trap Haman and warm up the king to the idea of rescuing the Jews. After all, she was already at a deficit by coming into the king’s presence without a summons. She probably didn’t want to make a big request on these terms.
(5:5-6) Again, Xerxes must have really liked Haman, because he invited him to the banquet. Xerxes also knew that Esther had more to ask of him, and he asked her immediately what she wanted.
(5:7-8) Again, we would expect Esther to ask Xerxes to protect the Jews. But she invites him to another banquet. Perhaps she was “buttering him up,” or maybe she didn’t have enough time to plan how she would execute her plan. Or she may have been afraid and wanted to procrastinate.
(5:9-10) Haman left the banquet with a belly full of wine. But he was instantly angered by Mordecai’s courage and conviction in his presence. Haman was angry that Mordecai wasn’t afraid of him.
(5:11-13) Haman bragged about his power, money, and standing in the king’s inner circle (Prov. 16:18). But none of this was enough for him: He wanted Mordecai to fear him. Huey writes, “Haman’s wealth and honors could not satisfy him when he thought of one Jew who failed to show him the proper respect he felt he deserved!”[54] This implies that Haman was a tremendously insecure man.
(5:14) Zaresh—Haman’s wife—was just as evil as her husband. She invented the idea of having Mordecai impaled on a 75 foot pole.
Esther 6 (Mordecai honored)
Summary: Xerxes couldn’t sleep so he had his chronicles read to him (v.1). In the chronicles, Xerxes remembered that Mordecai had saved his life (v.2). This reminded Xerxes about Mordecai’s faithfulness, and he wondered how he could repay him (v.3). Xerxes tells Haman that he wants to honor a man, and Haman says that they should bring out the royal robe and praise him. But who is it? Xerxes tells him that he wants to honor Mordecai the Jew! (v.10) This was incredibly embarrassing (v.12). Haman went home and cried to his wife about it (v.13).
(6:1) While God’s name never appears in this chapter (or in this entire book!), we can see his fingerprints all over this story: Xerxes just so happened to have insomnia, just so happened to ask for the chronicles to be read, just so happened to read the part about Mordecai, and just so happened to be in the palace with Haman. These coincidences stack on top of each other to form a matrix of God’s sovereignty.
(6:2-3) Xerxes realized that he had never rewarded Mordecai for saving his life (Esther 2:21). Herodotus notes that Persian kings held these types of rewards as a form of upholding their own honor.[55]
(6:4-5) Here is another “coincidence.” Haman just so happened to come to Xerxes in the middle of the night to tell Xerxes about his plan to impale Mordecai.
(6:6) This is a divine comedy at its best: Haman was so self-absorbed that he thought Xerxes was talking about him. This is sort of like when a girl says to a guy, “I like this guy, but I’m not sure if he likes me and I’m scared to ask him out.” When the guy tells her that he likes her too, the girl says, “No, not you! I’m talking about your best friend!”
(6:7-9) It seems odd that the horses a “royal crown” on their heads, but “horses wearing crowns or head ornaments are depicted on both Assyrian and Persian reliefs.”[56] Haman didn’t need any money; he only wanted honor.
(6:10) Why would Xerxes enact this order if he knew that Haman wanted all of the Jews to be killed?
(6:11) Just imagine how Haman must have felt crowning, robing, and leading Mordecai through the streets! Haman must have been gritting his teeth as he honored Mordecai in the public square. Huey writes, “One wonders what brought the greatest enjoyment to Mordecai—remembrance by the king, the people’s adulation, or Haman’s humiliation!”[57]
(6:12) Haman went back to cry to his wife and friends (v.12). Instead of being encouraged by them, his wife and friends side with Mordecai (v.13). They must have realized that some mysterious power was at work that was protecting Mordecai (God!).
(6:14) While they were still talking, Haman was told to come to Esther’s banquet. He may have been too humiliated or depressed to remember. Haman might have been thinking, “How could this day get any worse… Hey, what am I up to tonight? Oh yeah! A banquet with Esther… At least fate isn’t entirely against me!”
Concluding insights
This shows that we need to wait for God’s timing to be honored and protected. This shows God’s sovereignty that the king would “just so happen” to read the chronicles this particular night, and “just so happen” to ask Haman advice, and “just so happen” to honor Mordecai.
Esther 7 (Haman killed)
Summary: They have the banquet, and Esther finally asks her petition (vv.3-4). She asks for Xerxes to spare the Jews. Xerxes asks who did this (v.5). Esther rats out Haman (v.6)! Haman begs Esther for his life (v.8). They impale Haman on the pole that Haman had created for Mordecai (vv.9-10).
(7:1-2) Esther finally holds her banquet to make her request. Remember, Xerxes was willing to give Esther just about anything that she asked (Esther 5:3, 6).
(7:3-4) Xerxes must have been stunned on at least three counts: (1) Esther was Jewish, (2) Xerxes had ordered the Jews to be killed, including his wife, and (3) Haman—his dear friend—was responsible.
Esther makes a political argument: If the Jews were merely sold as slaves, then this would have helped Xerxes economically. But to kill them? This would annihilate Xerxes’ free slave labor.
(7:5) Huey wisely comments, “A careful reading of chapter 3 shows that Haman did not mention the Jews by name; so perhaps the king was unaware of the full contents of the decree he had signed.”[58]
(7:6) Esther had been beating around the bush, but not now! She ousts Haman by name calling him a “foe” and an “enemy” and “wicked.” She doesn’t hold back. This is her chance to challenge Haman, and she doesn’t pull any punches. At this point, she might as well go all the way in accusing him.
(7:7) Xerxes left to the palace garden to think through his next move. Remember, Xerxes couldn’t rescind his order to kill the Jews, because this would make him look like a weakling. Xerxes must have been thinking about how to navigate through this delicate situation.
Meanwhile, Haman knew that he was in trouble. The one who offered no mercy was asking Esther for mercy.
(7:8) He is another “coincidence” in the account: Haman tripped and fell on the queen, and Xerxes entered the room to see Haman on top of his wife! Xerxes instantly has him bagged and tagged and taken away for execution.
(7:9-10) The 75 foot pole was created for Mordecai. This would’ve been the last straw for Xerxes: Haman had tried to kill Mordecai—a man who saved the king’s life. Consequently, Haman was hoisted on his own petard.
Concluding insights
Esther’s (and God’s!) timing was just right. If she had asked the favor earlier, it wouldn’t have worked.
Haman “just so happened” to fall on top of Esther at the wrong time—just as Xerxes walked in (v.8). Haman probably looked shocked: “Wait! Let me explain!” This feels like a Ben Stiller movie, where there is awful timing, where the protagonist gets caught with his pants down.
Esther was very tactful in how she operated. This shows a balance between God’s sovereignty and human agency. She sets up the petition for protecting herself—not the whole Jewish nation. This was a slick way of navigating this situation.
Esther 8 (The Jews are protected)
Summary: Esther inherits Haman’s estate (v.1). She pleads for the lives of the Jews (v.5). The king protected the Jews’ right to assemble and defend themselves (v.11). They held a celebration as a result (vv.15-16). This had an evangelistic effect on the nations (v.17). The people were probably afraid of what happened to Haman, so they caused them to turn to become Jewish. This entire edict of killing the Jews on a certain day feels like the plot to the movie The Purge. Now that the tables were turned, some people may have been repentant for their murderous rage.
(8:1) Persian law held that the state could confiscate a criminal’s property (Herodotus, Histories, 3.128-29; Josephus Antiquities, 11.17).
(8:2) The signet ring originally belonged to Haman (Esther 3:10). This is a complete reversal of the story. Originally, Haman had all of the money, power, and favor of Xerxes. Now, this shifted completely over to Esther and Mordecai.
(8:3-4) Esther pleaded that Xerxes would rescind his command to have the Jews killed.
(8:5-6) Esther is careful to blame Haman—not Xerxes—for the edict.
(8:7-8) Again, according to Persian law, a king could not take back his own edict. Since the king was the standard of law, this would contradict his authority and status as a lawgiver (i.e. contradicting himself). Instead, Xerxes’ solution is clever: He tells Esther and Mordecai to issue another edict for the Jews to defend themselves, counterbalancing the initial decree.
(Esther 8:9-11) Does the Bible command genocide?
(8:9) Mordecai wrote this edict two and a half months after Haman’s initial decree (Esther 3:12).[59] This gave ample time for the message to be spread throughout the 127 provinces.
(8:10) Mordecai had the signet ring, so his orders were backed by Xerxes and spread by the royal couriers.
(8:11-12) This is a command of self-defense, and it is almost identical to Haman’s decree (Esther 3:13). The Jews were in the minority in the empire, so this cannot be considered in any way an act of genocide. This was self-defense.
(8:13) Everyone knew about this new governmental order, so people would think twice about attacking the Jewish people. Again, this is almost identical to Haman’s decree (Esther 3:14).
(8:14) This is similar to Esther 3:15.
(8:15) It seems that the Jewish population of Susa was the one who rejoiced based on verses 16-17.
(8:16-17) Many of the inhabitants must have seen that God was behind what was happening, and they became Jewish as a result. This may mean “that they pretended to be Jews or took the side of the Jews. The tables had turned so completely that it was now dangerous not to be a Jew.”[60]
Concluding insights
Esther’s job wasn’t done with this dramatic event. She may have remembered the king’s tendency to forget important events. This shows that she needed to finish the job, and not just let events play out.
There is another level of irony here: In the previous chapter, it was dangerous to be a Jew; now it is dangerous not to be a Jew! (v.17)
Esther 9 (The Jews defend themselves)
Summary: The Jewish people successfully defended themselves (vv.1-5). They killed the people who were going to be aggressive (v.2). Moreover, Xerxes allowed the Jewish people to take plunder (Esther 8:11), but they refused (v.10, 15, 16). Esther asked for Haman’s sons to be killed as well (v.13). This is where the feast of Purim originates (v.26).
(9:1) Nine months pass. We have arrived at the day for both edicts to be carried out (Esther 3:7, 13; 8:12).
(9:2) The Jewish people were galvanized by their decree, and the Persian “ethnic cleansers” were stopped.
(9:3-4) Mordecai had only been prime minister for nine months, but this was long enough for the local governors to realize that they should support the Jewish contingent.
(9:5) The Jewish people killed all of those who were intent on killing them. Huey writes, “Their fury can only be understood by those who have experienced a long history of unjustified persecution.”[61]
(9:6-10) The motive for this war was not to get wealthy. The Jewish people didn’t plunder any of the Persian money—even though Xerxes had allowed for this (v.10; Esther 8:11).
(9:11-12) Xerxes cared more about Esther’s happiness than the deaths of 510 of his own people—not to mention any others who died in the other provinces.
(9:13) Esther asked for one more day of fighting and for Haman’s ten sons to be publicly hanged. This may have been a “deterrent” for future Jewish persecution.[62]
(9:14-15) Xerxes agreed, and 3,000 more died. There must have been a considerable anti-Semitic faction in Susa. Again, the Jewish people didn’t take any of the money (v.15), even though they were legally allowed to (Esther 8:11).
(9:16-17) 75,000 died in the provinces! This must have been an intense battle.
(9:18-19) The reason why they celebrated Purim on different days was because Esther asked for an extra day in Susa. So, their celebration was a day later.
(9:20-21) Mordecai recorded these events: Does this refer to the recent events of the fighting or to the entire book of Esther? Huey[63] understands this to only refer to the recent events.
(9:22) Purim was a time of celebration, and also taking care of the poor among them. There was probably a lot of generosity because the Jews were formerly going to be killed and have all of their property plundered.
(9:23-25) This might be Mordecai’s summary of the events.
(9:26-27) The author explains where the name for the festival of Purim came from. “Purim” is the plural word for “pur” (i.e. the cast lots).
(9:28) Even though this festival arrived later than those prescribed in the Pentateuch, it was no less inspired.
(9:29) What is this “second letter” from Esther? Huey is undecided.[64] Perhaps it means that the Queen and the Prime Minister wrote together in order to show solidarity.
(9:30-31) The festival showed the end of civil war. It was to remember that they were in a time of peace.
(9:32) What is “the book” mentioned here? Could it refer to the text itself being included in the OT Scriptures? If so, this would raise the self-identity of this book as Scripture.
Esther 10 (Mordecai in charge)
(10:1) This shows that Mordecai was an effective prime minister under Xerxes.
(10:2) The “Book of the Chronicles of the Kings of Media and Persia” is a non-extant historical work.
(10:3) The book closes by extolling Mordecai’s selfless bravery and courage for the Jewish people.
[1] Huey, F. B., Jr. Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4). Grand Rapids, MI: Zondervan Publishing House. 1988. 776.
[2] Jobes, Karen. The NIV Application Commentary: Esther. Grand Rapids, MI: Zondervan Pub. House, 1999. 29.
[3] Huey, F. B., Jr. Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4). Grand Rapids, MI: Zondervan Publishing House. 1988. 776.
[4] Jobes, Karen. The NIV Application Commentary: Esther. Grand Rapids, MI: Zondervan Pub. House, 1999. 29.
[5] Archer, Gleason. A survey of Old Testament introduction (3rd. ed. Chicago: Moody Press. 464.
[6] Huey, F. B., Jr. Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4). Grand Rapids, MI: Zondervan Publishing House. 1988. 776.
[7] Jobes, Karen. The NIV Application Commentary: Esther. Grand Rapids, MI: Zondervan Pub. House, 1999. 28.
[8] Hill, Andrew, & Walton, John. A Survey of Old Testament Introduction (2nd Ed.). Grand Rapids, MI. Zondervan. 2000. 282.
[9] Harris, R. Laird. Inspiration and Canonicity of the Scriptures. Greenville, SC, 1995. 169.
[10] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 358.
[11] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 358.
[12] Geisler, Norman & Nix, William. A General Introduction to the Bible: Revised and Expanded. Chicago, IL. Moody Press. 1986. 260.
[13] Geisler, Norman & Nix, William. A General Introduction to the Bible: Revised and Expanded. Chicago, IL. Moody Press. 1986. 260.
[14] Geisler, Norman & Nix, William. A General Introduction to the Bible: Revised and Expanded. Chicago, IL. Moody Press. 1986. 260.
[15] Huey writes, “Some scribes claimed to find the divine name YHWH (“The Lord”) in acrostics based on the initial and final letters of successive words in 1:20; 5:4, 13; and 7:7. The four letters YHWH are written larger than others in some MSS to reveal the “hidden name” (cf. Browne, p. 381; Moore, Esther, p. 56; Paton, Esther, p. 8). However no one today takes these rabbinic devices seriously.” Huey, F. B., Jr. Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4). Grand Rapids, MI: Zondervan Publishing House. 1988. 784-785.
[16] Harris, R. Laird. Inspiration and Canonicity of the Scriptures. Greenville, SC, 1995. 184.
[17] Harris, R. Laird. Inspiration and Canonicity of the Scriptures. Greenville, SC, 1995. 184.
[18] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 322-223.
[19] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 322.
[20] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 277.
[21] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 277.
[22] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 277.
[23] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 322-223.
[24] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 296.
[25] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 296.
[26] Hill, Andrew, & Walton, John. A Survey of Old Testament Introduction (2nd Ed.). Grand Rapids, MI. Zondervan. 2000. 285.
[27] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 797). Grand Rapids, MI: Zondervan Publishing House.
[28] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 797). Grand Rapids, MI: Zondervan Publishing House.
[29] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 798). Grand Rapids, MI: Zondervan Publishing House.
[30] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 798). Grand Rapids, MI: Zondervan Publishing House.
[31] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 799). Grand Rapids, MI: Zondervan Publishing House.
[32] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 799). Grand Rapids, MI: Zondervan Publishing House.
[33] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 799). Grand Rapids, MI: Zondervan Publishing House.
[34] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 800). Grand Rapids, MI: Zondervan Publishing House.
[35] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 801). Grand Rapids, MI: Zondervan Publishing House.
[36] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 802). Grand Rapids, MI: Zondervan Publishing House.
[37] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 804). Grand Rapids, MI: Zondervan Publishing House.
[38] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 804). Grand Rapids, MI: Zondervan Publishing House.
[39] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 805). Grand Rapids, MI: Zondervan Publishing House.
[40] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 806). Grand Rapids, MI: Zondervan Publishing House.
[41] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 806). Grand Rapids, MI: Zondervan Publishing House.
[42] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 806). Grand Rapids, MI: Zondervan Publishing House.
[43] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 808). Grand Rapids, MI: Zondervan Publishing House.
[44] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 810). Grand Rapids, MI: Zondervan Publishing House.
[45] Laniak, T. S. (2012). Esther. In W. W. Gasque, R. L. Hubbard, & R. K. Johnston (Eds.), Ezra, Nehemiah, Esther (p. 213). Grand Rapids, MI: Baker Books.
[46] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 811). Grand Rapids, MI: Zondervan Publishing House.
[47] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 812). Grand Rapids, MI: Zondervan Publishing House.
[48] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 813). Grand Rapids, MI: Zondervan Publishing House.
[49] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 813). Grand Rapids, MI: Zondervan Publishing House.
[50] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 813). Grand Rapids, MI: Zondervan Publishing House.
[51] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 813). Grand Rapids, MI: Zondervan Publishing House.
[52] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 817). Grand Rapids, MI: Zondervan Publishing House.
[53] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 819). Grand Rapids, MI: Zondervan Publishing House.
[54] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 820). Grand Rapids, MI: Zondervan Publishing House.
[55] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 822). Grand Rapids, MI: Zondervan Publishing House.
[56] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 823). Grand Rapids, MI: Zondervan Publishing House.
[57] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 823). Grand Rapids, MI: Zondervan Publishing House.
[58] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 826). Grand Rapids, MI: Zondervan Publishing House.
[59] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 830). Grand Rapids, MI: Zondervan Publishing House.
[60] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 832). Grand Rapids, MI: Zondervan Publishing House.
[61] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 833). Grand Rapids, MI: Zondervan Publishing House.
[62] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 834). Grand Rapids, MI: Zondervan Publishing House.
[63] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 836). Grand Rapids, MI: Zondervan Publishing House.
[64] Huey, F. B., Jr. (1988). Esther. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 838). Grand Rapids, MI: Zondervan Publishing House.