Introduction to the Book of Esther

“For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” (Esther 4:14, ESV)

Mordecai speaking to Esther

The author of this book is unknown, many believe it may have been written by Mordecai, one of the primary characters in the book. A supposition that is easily supported since the author was not only Jewish, as they possessed a strong desire to preserve Judaism, but also they had first-hand knowledge of the king and his palace in Susa. Since the author refers to the reign of King Ahasuerus (also known as Xerxes) in the past tense (see Esther 10:2-3), it is believed that the book was written around 465 B.C.

The events of this book appear to cover an approximately ten-year period (483–473 B.C.) within the reign of King Xerxes (486–465 B.C.) Ahasuerus is the Hebrew form of his name, equivalent to the Persian name Khshayarsha, and the Greek Xerxes. These events more than likely occurred between those recorded in the sixth chapter of the book of Ezra (after the decree of Darius issued and the completion of the Temple) and seventh chapter (before Ezra comes to Jerusalem during the reign of Artaxerxes).

Many scholars through the years, including Martin Luther, have voiced their dislike for this book since God is never mentioned. However, God’s sovereignty and providence are obvious and evident throughout. Vashti’s dismissal, Esther’s regal position, Ahasuerus’ indebtedness to Mordecai discovered during a sleepless night, and the miraculous deliverance of the Jews all demonstrate God’s control and care for His people (see Psalms 121:4). The book also explains the origin of the Jewish Feast of Purim on the thirteenth and fourteenth days of Adar (between late February and early March on our calendar), celebrating the deliverance from Haman. “And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month–which is called A’dar in the Aramaic language–the day before Mordecai’s day” (from the apocryphal book 2 Maccabees 15:36 NRSV)

Objections have also been raised about the historicity of Esther. Some of these objections include: 1) Secular history fails to mention Vashti or Esther as queens during the reign of Xerxes. Herodotus, the primary source of history during this time, often omitted mention of important people, such as Belshazzar from Daniel chapter five. However, Herodotus does report that Xerxes “sought consolation in his harem”^[1] after his defeat at Salamis, which was in the year Esther was made queen (see Esther 2:16-17 and Herodotus, The Histories 9.108); 2) Some believe that Esther 2:5-6 states that Mordecai was deported by Nebuchadnezzar (605-562 B.C.) an event that history records as occurring in 597 B.C. So how could he still living during the reign of Xerxes (486-465 B.C.)? However, upon closer examination of the text, the predecessor is not Mordecai but Kish, his great-grandfather; 3) Objection is raised concerning the account of the slaying of 75,000 enemies of the Jews in one day, and without apparent interference from the Persians (see Esther 9:16-17). Though unusual, this would not be impossible, especially in light of what we know about Persian callousness toward human life; and 4) Some question the existence of Mordecai as secular history does not mention that name. However, Babylonian history does record several similar sounding names. These are just a few often-asked questions about the book of Esther, there are several other objections to this book, but like every objection to Scripture, the issues can be explained, as long as the ‘objector’ is willing to listen.

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[1] Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 465). Moody Press.