Esther — Introduction & Outline

The author of Esther was apparently a Jew who had intimate knowledge of Persian etiquette, customs, and palace life in Shushan. This suggests he lived in Persia and witnessed the events recorded. Mordecai is commonly suggested as the probable author, though chapter 10 implies this was written after his career had ended unless an editor added the conclusion. Another likely possibility is a younger contemporary of Mordecai. Others have suggested Ezra or Nehemiah, but there are too many stylistic differences with their works. The Talmud ascribed the book to the "Great Synagogue" of which Ezra was said to be president. Thus it is possible he was a collaborator.

Since chapter 10 speaks of the reign of Ahasuerus (465-435 B.C.) in the past tense, Esther was probably written shortly after this time but certainly no later than 400 B.C. because there is no trace of Greek influence in the historical detail or language.

The actual events of the book extend over a decade from the third year of Ahasuerus (1:1, 483 B.C.) to the end of his twelfth year (3:7, 473 B.C.). Ahasuerus, also known as Xerxes, was a strong king who brought the Persian empire to its zenith of power. He tried to extend his rule over Greece but suffered the devastation of his fleet at the Island of Salamis. This occurred between chapters 1 and 2 of Esther. Shushan, the setting for this story, was the summer capital of the king located about 250 miles east of Babylon. The Persians treated the dispersed Jews well allowing many to return to Jerusalem. However, many Jews chose to stay in the Persian territories and Esther forms an important biblical portrait of them.

The religious atmosphere in Jerusalem is the same as under Ezra and Nehemiah. Indifference and disillusionment ruled in large part. Jews living in the dispersion were tolerated by the Persians because dualistic Persian Zoroastrianism favored beneficent and true deities.

Historically, Esther documents the preservation of the Jews in Persia and recounts the origin of the feast of Purim. Theologically, it illustrates God's providential and unfailing preservation of His people. God is not mentioned, but He providentially guides the events of the book. Thus the story would serve to encourage the dispersed Jews and the returned remnant to be faithful to God because he is concerned for them and faithful to His covenant with them.

The book proceeds in normal story fashion. The setting is established with the selection of Esther as queen, then the threat to the Jews adds conflict to the plot. Finally, the conflict is resolved with the triumph of the Jews over their enemies.

Esther is selected as queen (1:1-2:20) after the rebelliousness of Ahasuerus' wife, Vashti, brings her removal (1:1-22). Mordecai is introduced with Esther as the one who raised her and remains her secret connection to her Jewish heritage after she is selected by the king (2:5-11,19-20).

At this point, a threat to the Jews brings a conflict to the story (2:21-4:17). But preempting this is the important notation of Mordecai's discovery and disclosure of a plot to murder the king (2:21-23). Mordecai also figures in Haman's hatred of the Jews because he refused to honor Haman (3:1-6). Thus Haman formulates a plot to exterminate the Jews and wins the king's support (3:7-15). When Mordecai learns of the plan, he appeals to Esther to use her influence (4:1-17). His appeal recognizes the providence of God in placing Esther in a position of power (4:14) and Esther's response indicates she is trusting God to find favor with the king (4:16).

The resolution of the conflict and the triumph of the Jews (5:1-10:3) begins with the personal triumph of Mordecai over Haman (5:1-8:2). As Esther plans to reveal to Ahasuerus the evil design of Haman (5:1-8), Haman is plotting to have Mordecai hanged (5:9-14). Yet divine providence keeps the king from sleeping so that he discovers Mordecai's earlier unrewarded deed and chooses Haman to honor the Jew (6:1-14). Haman's death on the gallows prepared for Mordecai (7:1-10) and Mordecai's inheritance of Haman's house (8:1-2) are the last of a series of providentially configured ironies that illustrate God's care.

The Jews eventually triumph over their enemies (8:3-9:32) because of a new royal decree allowing them to defend themselves (8:3-17). The enemies are destroyed in two days (9:1-16) and the spontaneous celebration of the Jews leads to the institution of the Feast of Purim to commemorate God's deliverance (9:17-32). The book closes by noting Mordecai's prominence in the Persian kingdom (10:1-3).

The story of Esther is an encouragement to Jews concerning God's covenant care for them. Moreover, the feast of Purim serves as a yearly reminder of God's unfailing preservation of His people.

1. The Selection of Esther as Queen 1:1-2:20

   1. The removal of Queen Vashti by Ahasuerus 1:1-22

      1. The feasts of King Ahasuerus 1:1-9
      2. The refusal by Queen Vashti 1:10-12
      3. The removal of Queen Vashti 1:13-22
      1. The counsel concerning her removal 1:13-20
      2. The decree concerning her removal 1:21-22
   2. The marriage to Esther by Ahasuerus 2:1-20

      1. The decree to gather beautiful young virgins 2:1-4
      2. The introduction to Mordecai and Esther 2:5-7
      3. The preparation of the women 2:8-14
      1. The selection of the king's harem 2:8-11
      2. The process of final the selection 2:12-14
      3. The final selection of Esther as queen 2:15-20
2. The Threat to the Jews 2:21-4:17

   1. Mordecai's discovery of a plot to kill Ahasuerus 2:21-23
   2. Haman's hatred of the Jews 3:1-6

      1. The promotion of Haman 3:1-3
      2. The hatred of Haman for Mordecai and the Jews 3:4-6
   3. Haman's plot to exterminate the Jews 3:7-15

      1. The presentation of the plot to the king 3:7-11
      2. The publication of the decree against the Jews 3:12-15
   4. Mordecai's appeal to Esther 4:1-17

      1. The grief of Mordecai and the Jews 4:1-3
      2. The communications between Mordecai and Esther 4:4-17

         1. The first communication 4:4-12
         1. The inquiry from Esther 4:4-6
         2. The appeal from Mordecai 4:7-9
         3. The answer from Esther 4:10-12
         2. The second communication 4:13-17
         1. The warning from Mordecai 4:13-14
         2. The answer from Esther 4:15-17
3. The Triumph of the Jews 5:1-10:3

   1. The triumph of Mordecai over Haman 5:1-8:2

      1. Esther holds her first banquet for the king. 5:1-8

         1. The invitation to the banquet 5:1-5
         2. The request at the banquet 5:6-8
      2. Haman plots to kill Mordecai. 5:9-14
      3. The king honors Mordecai. 6:1-14

         1. The king's plan to honor Mordecai 6:1-6
         2. Haman's plan to honor himself 6:7-9
         3. Haman's honoring of Mordecai 6:10-11
         4. Haman's humiliation 6:12-14
      4. Haman is hanged. 7:1-10

         1. Esther's disclosure at her second banquet 7:1-6
         2. The king's anger at Haman 7:7-8
         3. The execution of Haman 7:9-10
      5. Mordecai is given Haman's house. 8:1-2
   2. The triumph of the Jews over their enemies 8:3-9:32

      1. The king's decree to save the Jews 8:3-17

         1. The request of Esther to the king 8:3-6
         2. The new decree of the king and Mordecai 8:7-14
         3. The rejoicing of the Jews 8:15-17
      2. The Jews' destruction of their enemies 9:1-16

         1. The enemies destroyed on the first day 9:1-10
         2. The request of Esther for another day 9:11-13
         3. The enemies destroyed on the second day 9:14-16
      3. The Jews' celebration of their victory 9:17-32

         1. The Jews' spontaneous celebration 9:17-19
         2. Mordecai's establishment of the Feast of Purim 9:20-28
         3. Esther's confirmation of the Feast of Purim 9:29-32
   3. The prominence of Mordecai 10:1-3