The MacArthur Study Bible, NKJV

by John MacArthur

11:17 4 Or Michah

  11:18 l Neh. 11:1

  11:21 m 2 Chr. 27:3; Neh. 3:26

  11:22 5 work

  11:22 6 Temple

  11:23 n Ezra 6:8, 9; 7:20

  11:23 7 fixed share

  11:24 o Gen. 38:30

  11:24 p 1 Chr. 18:17

  11:24 8 Lit. at the king’s hand

  11:25 q Josh. 14:15

  11:35 r 1 Chr. 4:14

  Nehemiah 12

  12:1 a Ezra 2:1, 2; 7:7

  12:1 b Neh. 7:7; Matt. 1:12, 13

  12:1 c Neh. 10:2–8

  12:2 1 Melichu, v. 14

  12:3 2 Shebaniah, v. 14

  12:3 3 Harim, v. 15

  12:3 4 Meraioth, v. 15

  12:4 d Luke 1:5

  12:4 5 Ginnethon, v. 16

  12:5 6 Minjamin, v. 17

  12:5 7 Moadiah, v. 17

  12:7 e Ezra 3:2; Hag. 1:1; Zech. 3:1

  12:7 8 Sallai, v. 20

  12:8 f Neh. 11:17

  12:12 g Neh. 7:70, 71; 8:13; 11:13

  12:14 9 Malluch, v. 2

  12:14 10 Shechaniah, v. 3

  12:15 11 Rehum, v. 3

  12:15 12 Meremoth, v. 3

  12:17 13 Mijamin, v. 5

  12:17 14 Maadiah, v. 5

  12:20 15 Sallu, v. 7

  12:22 h 1 Chr. 24:6

  12:23 i 1 Chr. 9:14–22

  12:24 j Neh. 11:17

  12:24 k Ezra 3:11

  12:24 l 1 Chr. 23—26

  12:24 16 Lit. watch by watch

  12:26 m Neh. 8:9

  12:26 n Ezra 7:6, 11

  12:26 17 Jehozadak, 1 Chr. 6:14

  12:27 o Deut. 20:5; Neh. 7:1; Ps. 30:title

  12:27 p 1 Chr. 25:6; 2 Chr. 5:13; 7:6

  12:28 q 1 Chr. 9:16

  12:30 r Ezra 6:20; Neh. 13:22, 30

  12:31 s Neh. 12:38

  12:31 t Neh. 2:13; 3:13

  12:35 u Num. 10:2, 8

  12:36 v 1 Chr. 23:5

  12:36 w 2 Chr. 29:26, 27

  12:37 x Neh. 2:14; 3:15

  12:37 y Neh. 3:15

  12:37 z 2 Sam. 5:7–9

  12:37 a Neh. 3:26; 8:1, 3, 16

  12:38 b Neh. 12:31

  12:38 c Neh. 3:11

  12:38 d Neh. 3:8

  12:39 e 2 Kin. 14:13; Neh. 8:16

  12:39 f Neh. 3:6

  12:39 g Neh. 3:3

  12:39 h Neh. 3:1

  12:39 i Neh. 3:32

  12:39 j Jer. 32:2

  12:39 18 Heb. Hammeah

  12:41 19 Or Mijamin, v. 5

  12:42 20 Lit. made their voice to be heard

  12:43 k Ezra 3:13

  12:44 l 2 Chr. 31:11, 12; Neh. 13:5, 12, 13

  12:44 m Neh. 10:37–39

  12:44 21 Lit. stood

  12:45 n 1 Chr. 25; 26

  12:46 o 1 Chr. 25:1; 2 Chr. 29:30

  12:47 p Neh. 11:23

  12:47 q Num. 18:21, 24

  12:47 r Num. 18:26

  12:47 22 set apart

  Nehemiah 13

  13:1 a (Deut. 31:11, 12); 2 Kin. 23:2; Neh. 8:3, 8; 9:3; Is. 34:16

  13:1 b Deut. 23:3, 4

  13:2 c Num. 22:5; Josh. 24:9, 10

  13:2 d Num. 23:1; 24:10; Deut. 23:5

  13:3 e Neh. 9:2; 10:28

  13:4 f Neh. 12:10

  13:4 g Neh. 2:10; 4:3; 6:1

  13:5 h Neh. 12:44

  13:5 i Num. 18:21, 24

  13:6 j Neh. 5:14–16

  13:7 k Neh. 13:1, 5

  13:7 1 Temple

  13:9 l 2 Chr. 29:5, 15, 16

  13:10 m Neh. 10:37; Mal. 3:8

  13:10 n Num. 35:2

  13:11 o Neh. 13:17, 25

  13:11 p Neh. 10:39

  13:12 q Neh. 10:38; 12:44

  13:13 r 2 Chr. 31:12

  13:13 s 1 Cor. 4:2

  13:14 t Neh. 5:19; 13:22, 31

  13:15 u (Ex. 20:10)

  13:15 v Neh. 10:31; (Jer. 17:21)

  13:18 w Ezra 9:13; (Jer. 17:21)

  13:19 x Lev. 23:32

  13:19 y Jer. 17:21, 22

  13:20 2 merchandise

  13:20 3 spent the night

  13:21 4 Lit. before

  13:22 z 1 Chr. 15:12; Neh. 12:30

  13:23 a (Ex. 34:16; Deut. 7:3, 4); Ezra 9:2; Neh. 10:30

  13:23 b Neh. 4:7

  13:25 c Prov. 28:4

  13:25 d Ezra 10:5; Neh. 10:29, 30

  13:25 5 pronounced them cursed

  13:26 e 1 Kin. 11:1, 2

  13:26 f 2 Sam. 12:24, 25

  13:26 g 1 Kin. 11:4–8

  13:27 h (Ezra 10:2); Neh. 13:23

  13:28 i Neh. 12:10, 12

  13:28 j Neh. 4:1, 7; 6:1, 2

  13:29 k Neh. 6:14

  13:29 l Mal. 2:4, 11, 12

  13:30 m Neh. 10:30

  13:30 n Neh. 12:1

  13:31 o Neh. 10:34

  13:31 p Neh. 13:14, 22

  Introduction to Esther

  Title

  “Esther” serves as the title without variation through the ages. This book and the book of Ruth are the only OT books named after women. Like Song of Solomon, Obadiah, and Nahum, the NT does not quote or allude to Esther.

  “Hadassah” (2:7), meaning “myrtle,” was the Heb. name of Esther, which came either from the Persian word “star” or possibly from the name of the Babylonian love goddess, Ishtar. As the orphaned daughter of her father Abihail, Esther grew up in Persia with her older cousin, Mordecai, who raised her as if she were his own daughter (2:7, 15).

  Author and Date

  The author remains unknown, although Mordecai, Ezra, and Nehemiah have been suggested. Whoever penned Esther possessed a detailed knowledge of Persian customs, etiquette, and history, plus particular familiarity with the palace at Shushan (1:5-7). He also exhibited intimate knowledge of the Hebrew calendar and customs, while additionally showing a strong sense of Jewish nationalism. Possibly a Persian Jew, who later moved back to Israel, wrote Esther.

  Esther appears as the 17th book in the literary chronology of the OT and closes the OT historical section. Only Ezra 7–10, Nehemiah, and Malachi report later OT history than Esther. The account in Esther ends in 473 B.C. before Ahasuerus died by assassination (ca. 465 B.C.). Esther 10:2 speaks as though Ahasuerus’ reign has been completed, so the earliest possible writing date would be after his reign around mid-fifth century B.C. The latest reasonable date would be prior to 331 B.C. when Greece conquered Persia.

  Background and Setting

  Esther occurred during the Persian period of world history, ca. 539 B.C. (Dan. 5:30, 31) to ca. 331 B.C. (Dan. 8:1–27). Ahasuerus ruled from ca. 486 to 465 B.C.; Esther covers the 483–473 B.C. portion of his reign. The name Ahasuerus represents the Heb. transliteration of the Persian name “Khshayarsha,” while “Xerxes” represents his Gr. name.

  The events of Esther occurred during the wider time span between the first return of the Jews after the 70 year captivity in Babylon (Dan. 9:1–19) under Zerubbabel ca. 538 B.C. (Ezra 1–6) and the second return led by Ezra ca. 458 B.C. (Ezra 7–10). Nehemiah’s journey (the third return) from Susa to Jerusalem (Neh. 1–2) occurred later (ca. 445 B.C.).

  Esther and Exodus both chronicle how vigorously foreign powers tried to eliminate the Jewish race and how God sovereignly preserved His people in accordance with His covenant promise to Abraham ca. 2100–2075 B.C. (Gen. 12:1–3; 17:1–8). As a result of God’s prevailing, Esther 9, 10 records the beginning of Purim—a new annual festival in the 12th month (Feb.–Mar.) to celebrate the nation’s survival. Purim became one of two festivals given outside of the Mosaic legislation to still be celebrated in Israel (Hanukkah, or the Festival of Lights, is the other, cf. John 10:22).

  Historical and Theological Themes

  All 167 verses of Esther have ultimately been accepted as canonical, although the absence of God’s name anywhere has caused some to unnecessarily doubt its authenticity. The Greek Septuagint (LXX) added an extra 107 apocryphal verses which supposedly compensated for this lack. Along with Song of Solomon, Ruth, Ecclesiastes, and Lamentations, Est
her stands with the OT books of the Megilloth, or “5 scrolls.” Rabbis read these books in the synagogue on 5 special occasions during the year—Esther being read at Purim (cf. 9:20–32).

  The historical genesis for the drama played out between Mordecai (a Benjamite descendant of Saul—2:5) and Haman (an Agagite—3:1, 10; 8:3, 5; 9:24) goes back almost 1,000 years when the Jews exited from Egypt (ca. 1445 B.C.) and were attacked by the Amalekites (Ex. 17:8–16), whose lineage began with Amalek, grandson of Esau (Gen. 36:12). God pronounced His curse on the Amalekites, which resulted in their total elimination as a people (Ex. 17:14; Deut. 25:17–19). Although Saul (ca. 1030 B.C.) received orders to kill all the Amalekites, including their king Agag (1 Sam. 15:2, 3), he disobeyed (1 Sam. 15:7–9) and incurred God’s displeasure (1 Sam. 15:11, 26; 28:18). Samuel finally hacked Agag into pieces (1 Sam. 15:32, 33). Because of his lineage from Agag, Haman carried deep hostility toward the Jews.

  The time of Esther arrived 550 years after the death of Agag, but in spite of such passage of time, neither Haman the Agagite nor Mordecai the Benjamite had forgotten the tribal feud that still smoldered in their souls. This explains why Mordecai refused to bow down to Haman (3:2, 3) and why Haman so viciously attempted to exterminate the Jewish race (3:5, 6, 13). As expected, God’s prophecy to extinguish the Amalekites (Ex. 17:14; Deut. 25:17–19) and God’s promise to preserve the Jews (Gen. 17:1–8) prevailed.

  Because of God’s faithfulness to save His people, the festival of Purim (named after the Akkadian word for “lot”—3:7; 9:26), an annual, two day holiday of feasting, rejoicing, sending food to one another, and giving gifts to the poor (9:21, 22), was decreed to be celebrated in every generation, by every family, in every province and city (9:27, 28). Esther later added a new feature of fasting with lamentation (9:31). Purim is not biblically mentioned again, although it has been celebrated throughout the centuries in Israel.

  Esther could be compared to a chess game. God and Satan (as invisible players) moved real kings, queens, and nobles. When Satan put Haman into place, it was as if he announced “Check.” God then positioned Esther and Mordecai in order to put Satan into “Checkmate!” Ever since the fall of man (Gen. 3:1-19), Satan has attempted to spiritually sever God’s relationship with His human creation and disrupt God’s covenant promises with Israel. For example, Christ’s line through the tribe of Judah had been murderously reduced to Joash alone, who was rescued and preserved (2 Chr. 22:10-12). Later, Herod slaughtered the infants of Bethlehem, thinking Christ was among them (Matt. 2:16). Satan tempted Christ to denounce God and worship him (Matt. 4:9). Peter, at Satan’s insistence, tried to block Christ’s journey to Calvary (Matt. 16:22). Finally, Satan entered into Judas who then betrayed Christ to the Jews and Romans (Luke 22:3-6). While God was not mentioned in Esther, He was everywhere apparent as the One who opposed and foiled Satan’s diabolical schemes by providential intervention.

  In Esther, all of God’s unconditional covenant promises to Abraham (Gen. 17:1-8) and to David (2 Sam. 7:8-16) were jeopardized. However, God’s love for Israel is nowhere more apparent than in this dramatic rescue of His people from pending elimination. “Behold, He who keeps Israel shall neither slumber nor sleep” (Ps. 121:4).

  Interpretive Challenges

  The most obvious question raised by Esther comes from the fact that God is nowhere mentioned, as in Song of Solomon. Nor does the writer or any participant refer to the law of God, the Levitical sacrifices, worship, or prayer. The skeptic might ask, “Why would God never be mentioned when the Persian king receives over 175 references? Since God’s sovereignty prevailed to save the Jews, why does He then not receive appropriate recognition?”

  It seems satisfying to respond that if God desired to be mentioned, He could just as sovereignly have moved the author to write of Him as He acted to save Israel. This situation seems to be more of a problem at the human level than the divine, because Esther is the classic illustration of God’s providence as He, the unseen power, controls everything for His purpose. There are no miracles in Esther, but the preservation of Israel through providential control of every event and person reveals the omniscience and omnipotence of Jehovah. Whether He is named is not the issue. He is clearly the main character in the drama.

  Second, “Why were Mordecai and Esther so secular in their lifestyles?” Esther (2:6-20) does not seem to have the zeal for holiness like Daniel (Dan. 1:8-20). Mordecai kept his and Esther’s Jewish heritage secret, unlike Daniel (Dan. 6:5). The law of God was absent in contrast to Ezra (Ezra 7:10). Nehemiah had a heart for Jerusalem that seemingly eluded the affections of Esther and Mordecai (Neh. 1:1-2:5).

  The following observations help to shed some light on these issues. First, this short book does not record everything. Perhaps Mordecai and Esther actually possessed a deeper faith than becomes apparent here (cf. 4:16). Second, even godly Nehemiah did not mention his God when talking to King Artaxerxes (Neh. 2:1–8). Third, the Jewish festivals which provided structure for worship had been lost long before Esther, e.g., Passover (2 Kin. 23:22) and Tabernacles (Neh. 8:17). Fourth, possibly the anti-Jewish letter written by the Samaritans to Ahasuerus several years earlier had frightened them (ca. 486 B.C.; Ezra 4:6). Fifth, the evil intentions of Haman did not just first surface when Mordecai refused to bow down (3:1, 2). Most likely they were long before shared by others which would have intimidated the Jewish population. Sixth, Esther did identify with her Jewish heritage at a most appropriate time (7:3, 4). And yet, the nagging question of why Esther and Mordecai did not seem to have the same kind of open devotion to God as did Daniel remains. Further, Nehemiah’s prayer (Neh. 1:5–11, esp. v. 7) seems to indicate a spiritual lethargy among the Jewish exiles in Susa. So this issue must ultimately be resolved by God since He alone knows human hearts.

  Outline

  I. Esther Replaces Vashti (1:1-2:18)

  A. Vashti’s Insubordination (1:1-22)

  B. Esther’s Coronation (2:1-18)

  II. Mordecai Overcomes Haman (2:19-7:10)

  A. Mordecai’s Loyalty (2:19-23)

  B. Haman’s Promotion and Decree (3:1-15)

  C. Esther’s Intervention (4:1-5:14)

  D. Mordecai’s Recognition (6:1-13)

  E. Haman’s Fall (6:14-7:10)

  III. Israel Survives Haman’s Genocide Attempt (8:1-10:3)

  A. Esther and Mordecai’s Advocacy (8:1-17)

  B. The Jews’ Victory (9:1-19)

  C. Purim’s Beginning (9:20-32)

  D. Mordecai’s Fame (10:1-3)

  The Book of

  ESTHER

  Esther 1

  The King Dethrones Queen Vashti

  1Now it came to pass in the days of aAhasuerus1 (this was the Ahasuerus who reigned bover one hundred and twenty-seven provinces, cfrom India to Ethiopia),

  2in those days when King Ahasuerus dsat on the throne of his kingdom, which was in eShushan2 the 3citadel,

  3that in the third year of his reign he fmade a feast for all his officials and servants—the powers of Persia and Media, the nobles, and the princes of the provinces being before him—

  4when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all.

  5And when these days were completed, the king made a feast lasting seven days for all the people who were present in 4Shushan the 5citadel, from great to small, in the court of the garden of the king’s palace.

  6There were white and blue linen curtains fastened with cords of fine linen and purple on silver rods and marble pillars; and the gcouches were of gold and silver on a mosaic pavement of alabaster, turquoise, and white and black marble.

  7And they served drinks in golden vessels, each vessel being different from the other, with royal wine in abundance, haccording to the 6generosity of the king.

  8In accordance with the law, the drinking was not compulsory; for so the king had ordered all the officers of his household, that they should do according to each man’s pleasur
e.

  9Queen Vashti also made a feast for the women in the royal palace which belonged to King Ahasuerus.

  10On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, iHarbona, Bigtha, Abagtha, Zethar, and Carcas, seven eunuchs who served in the presence of King Ahasuerus,

  11to bring Queen Vashti before the king, wearing her royal crown, in order to show her beauty to the people and the officials, for she was beautiful to behold.

  12But Queen Vashti refused to come at the king’s command brought by his eunuchs; therefore the king was furious, and his anger burned within him.

  13Then the king said to the jwise men kwho understood the times (for this was the king’s manner toward all who knew law and justice,

  14those closest to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the lseven princes of Persia and Media, mwho had access to the king’s presence, and who 7ranked highest in the kingdom):

  15“What shall we do to Queen Vashti, according to law, because she did not obey the command of King Ahasuerus brought to her by the eunuchs?”

  16And Memucan answered before the king and the princes: “Queen Vashti has not only wronged the king, but also all the princes, and all the people who are in all the provinces of King Ahasuerus.

  17“For the queen’s behavior will become known to all women, so that they will ndespise their husbands in their eyes, when they report, ‘King Ahasuerus commanded Queen Vashti to be brought in before him, but she did not come.’

  18“This very day the noble ladies of Persia and Media will say to all the king’s officials that they have heard of the behavior of the queen. Thus there will be excessive contempt and wrath.

  19“If it pleases the king, let a royal 8decree go out from him, and let it be recorded in the laws of the Persians and the Medes, so that it will onot 9be altered, that Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she.

  20“When the king’s decree which he will make is proclaimed throughout all his empire (for it is great), all wives will phonor their husbands, both great and small.”

  21And the reply pleased the king and the princes, and the king did according to the word of Memucan.

  22Then he sent letters to all the king’s provinces, qto each province in its own script, and to every people in their own language, that each man should rbe master in his own house, and speak in the language of his own people.