Introduction

The book of Esther is grand. Its setting is the sumptuous palace and court of the ancient Persian Empire. Its characters include the most powerful man in the world, the most beautiful maiden in the world, and the most devious scoundrel in the world. Its events include a high-profile scandal involving the king and queen, a world wide beauty search, a foiled assassination plot, intrigue and defiance and revenge within the king’s court, a national program of genocide, a secret identity, and a last-minute deliverance. There are plots within plots. Life or death, victory or defeat, weal or woe hang in the balance with every turn of the page. Oh yes, the book of Esther is grand.

What makes the book of Esther so grand is its theme and message. But we must take our time. We will come to the theme bit by bit. After all, this is how the book of Esther itself reveals its theme: not all at once in the first verse or even the first chapter, but in the unfolding of the events of the whole book. In this article, then, let us note the setting and the main characters of the book. This will set us up well to come to the theme in the next article.

Let us make our way now to ancient Persia, the center of the world in its day, and hear what God has to say to us there.

Setting

The history of Esther takes place in Persia after the Jews had returned to Jerusalem from their Babylonian captivity. God had raised the Median-Persian King Cyrus the Great as his servant to overthrow the Babylonians and to send the Jews back to Jerusalem to rebuild the temple. Under the leadership of the Jewish prince Zerubbabel and the high priest Jeshua, a small remnant of the Jews returned. Most of the Jews remained behind, widely dispersed throughout the Persian Empire. The Jews who returned to Jerusalem were finally able to finish rebuilding the temple after twenty years of opposition from their enemies. Under the direction of God through the prophets Haggai and Zechariah, God’s house was built. All of this is recorded in Ezra 1–6.

The book of Esther records events some fifty years after Zerubbabel’s return and some fifteen years before Ezra’s return, recorded in Ezra 7–10. The book of Esther fits chronologically between Ezra 6 and 7. Whereas Ezra records events in Jerusalem, the book of Esther describes events far away from Jerusalem in a distant city of Persia. The whole of the book of Esther takes place in the royal Persian city of Shushan, also known as Susa, between the years 483 and 473 BC. Although no mention is made of Jerusalem in the book of Esther, everything that happened in Shushan had enormous implications for that small remnant in Jerusalem and, indeed, was for the sake of that small remnant.

The Persian Empire in those days was a wonder to the whole world. Its rise to become the dominant world power was rapid and unprecedented. Persia’s empire was vast, from India to Ethiopia. The list of conquered peoples was impressive, including Babylon and Egypt. Persia administered its empire with efficiency. Royal decrees were translated into the many languages of the empire and were sped by mules, camels, and dromedaries along a system of post stations to be disseminated throughout the empire. Persia was also wealthy, as the lavish luxuries in the palace city of Shushan attested. The book of Esther unfolds in the midst of this power and wealth, in the very court of the king who presided over it all. 

Main Characters

The first main character introduced in the book of Esther is the great King Ahasuerus, also known to history as Xerxes I. “Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:) that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace…” (Esther 1:1–2).

Ahasuerus was the embodiment of royal power. With a word, he could wipe out an entire people throughout his kingdom. With another word, he could restore them. His title was King of kings. The wonders of Persia were his wonders, so that all of the glories of his vast domain redounded to him. Still today, the remnants of Ahasuerus’ construction projects stand in Persepolis in modern-day Iran. Secular historians recognize Ahasuerus as one of the most powerful kings in the history of the world. His military campaigns and his architecture are the subject of much modern study. 

For all of that, Ahasuerus was a servant. Ahasuerus was not the true King of kings, but a servant of the King of kings, Jehovah. Though Ahasuerus was utterly unaware of Jehovah’s rule over him, the Lord sovereignly directed him to the accomplishment of his own eternal purposes. Ahasuerus stands in history alongside his grandfather Cyrus the Great as an outstanding example of Proverbs 21:1: “The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.”

The next main character introduced in the book of Esther is Mordecai the Jew. “Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite” (Esther 2:5). Mordecai had lived his entire life in Persia. His great-grandfather had been carried captive by Nebuchadnezzar in the days of King Jehoiachin of Judah.

The one and only important fact about Mordecai is that he was a Jew. He was a descendent of Abraham, Isaac, and Jacob through Benjamin. From the moment of his introduction as “a certain Jew” (2:5) to the very last verse of the book, Mordecai is “Mordecai the Jew” (10:3). In 3:4 Mordecai tells the other government officials “that he was a Jew.” In 3:6 the Jews are “the people of Mordecai.” In 6:10 he is “Mordecai the Jew.” In 6:13 Mordecai is “of the seed of the Jews.” In 9:29 he is “Mordecai the Jew.” In 9:31 he is “Mordecai the Jew.” Mordecai the Jew! Mordecai the Jew! Mordecai the Jew! This is the one thing that we must know about Mordecai: Mordecai was a Jew. 

The book of Esther is determinedly silent about the other fact that we would very much like to know—whether Mordecai was a child of God or not. Was he of the elect seed of the woman, or was he of the reprobate seed of the serpent? We are curious, and as the book unfolds, our curiosity grows. How should we interpret all of his words and deeds, which are so critical to the story? Was his refusal to bow to Haman an act of faith, or was it insubordination? Was his speech to Esther that she was come to the kingdom for such a time as this a confession of God’s providence or merely philosophical optimism? Was his law that the Jews may kill and destroy their Persian enemies the cause of God or carnal revenge? Was Mordecai a child of God living by faith in a heathen court, or was he a wicked and rebellious enemy of the living God?

Our own Protestant Reformed literature says, quite decidedly, that Mordecai was wicked. For example, the Old Testament History for Seniors catechism book: “Was it sinful for Jews like Mordecai and Esther to remain in the land of the captivity? Yes, for they showed no interest in the temple and in God’s covenant promises” (lesson 23, Q&A 9). This position is representative of our catechism material and our Bible story books.

This position is understandable. Perhaps it is even defensible. Perhaps it is even true. The fact remains, though, that the book of Esther never answers the question of Mordecai’s faith or unbelief. Our curiosity may find that question important, but the book of Esther does not. In fact, the book of Esther resolutely ignores it. For the book of Esther, Mordecai’s faith or unbelief is beside the point. The one and only fact about Mordecai that the book of Esther finds important and presses upon us again and again is this: Mordecai was a Jew!

The next main character to whom we are introduced is Esther. “And [Mordecai] brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter” (2:7).

Esther’s Hebrew name was Hadassah, which means myrtle, and her Persian name was Esther, which means star, or perhaps was a reference to the Persian goddess Ishtar. Her change of name is consistent with the Babylonian and Persian policies of assimilating conquered peoples into the conquering kingdom by giving them new names. Often these names would celebrate a Babylonian or Persian deity, as in the case of Daniel—Belteshazzar—and his three friends. Beyond this, the book of Esther has nothing to say about the significance of her Hebrew or Persian name. 

Esther was Mordecai’s younger cousin, the daughter of a deceased Benjamite named Abihail (9:29). Apparently, Esther’s parents died when she was very young, for Mordecai raised his orphaned cousin as his own daughter. Their father-daughter relationship is evident throughout the book. Esther heeded Mordecai’s instruction in all things, including the hiding of her Jewish identity. Esther deferred to Mordecai’s judgment and advice, even after she had been crowned queen, and even when Mordecai’s judgment put her own life in jeopardy.

Esther was renowned for her physical beauty. It is one of the first details we are told when she is introduced: “the maid was fair and beautiful” (2:7). From an earthly point of view, Esther’s demeanor was as lovely as her face and her form. She carried herself with grace in her dealings with Ahasuerus and his servants. Esther’s beauty plays an important role in the unfolding of events in the book of Esther, for the carnal king loved Esther above all the women and chose her as queen. And Esther’s deft and light touch with Ahasuerus in the deadly conflict with wicked Haman led to Haman’s overthrow.

As with Mordecai, the book of Esther does not tell us whether Esther was a child of God. As with Mordecai, the one important fact about Esther is that she was a Jewess. Her Jewishness is prominent in the book. It was her secret identity. No one in the kingdom, including her royal husband, knew her people. One of the most dramatic scenes in the book is when Esther, at the banquet of wine with her husband and her enemy, reveals to Ahasuerus that she is a Jewess and that Haman has conspired to kill her and her people. More than her beauty, more than her position as queen, and more than speculation about her faith, the main truth about Esther is that she was a Jewess. 

Esther is prominent in the book. The book bears her name. It is the book of Esther. Esther plays a prominent role in the book as Ahasuerus’ chosen queen. The events of the book unfold around her Jewish identity being hidden and then revealed. Esther’s importance to the story is undeniable. Nevertheless, Esther is not the principal character of the book of Esther. That honor belongs to another, whom we shall meet shortly.

The next main character, though not yet the principal character, is Haman. “After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him” (3:1).

Haman is the villain in the book of Esther. He was a wicked rascal, filled with vain pride. Haman’s single goal was his own empty honor. Ahasuerus had promoted him to his right hand, so that Haman’s authority was second only to Ahasuerus himself. Haman basked in the reverence of men that attended his position and was goaded by Mordecai’s refusal to bow to him. In a breathtaking display of small-minded, petty vindictiveness, Haman bent the king and the entire kingdom to the project of eradicating Mordecai and every last Jew for Mordecai’s slight on Haman’s meaningless honor.

The one important fact about Haman is that he was the enemy of the Jews. This is explicitly mentioned and repeated throughout the book of Esther, so that it becomes as much Haman’s identity that he was the enemy of the Jews as it is Mordecai’s identity that he was a Jew. In 3:10 Haman is “the Jews’ enemy.” In 7:6 Haman is “the adversary and enemy.” In 8:1 he is “Haman the Jews’ enemy.” In 9:10 he is “the enemy of the Jews.” In 9:24 Haman is “the enemy of all the Jews.” Haman the Jews’ enemy! Haman the Jews’ enemy! Haman the Jews’ enemy! This is the one thing that we must know about Haman: Haman was the enemy of the Jews.

Haman’s enmity against the Jews is further emphasized in the book of Esther by Haman’s race. Haman was an Agagite, the son of Hammedatha, the Agagite (3:1, 10; 8:3, 5; 9:24). Agagite is another term for an Amalekite. Agag was the title of the kings of Amalek (I Sam. 15:8), so that an Agagite is an Amalekite. Haman the Agagite was an Amalekite, and the Amalekites were inveterate enemies of the Jews. The Amalekites were the first to attack Israel in the wilderness after Israel had come through the Red Sea (Ex. 17). God himself had declared perpetual war with Amalek (v. 16). Israel and Amalek were mortal enemies. And now here in Persia, there is an Amalekite—Haman—and an Israelite—Mordecai. And Haman was the enemy of the Jews.

The last main character in the book of Esther is really the first and principal one: Jehovah God. It is well-known that the book of Esther never mentions the name of God. The book of Esther in the King James Version has 5,633 words. Not one of those 5,633 words is God, Jehovah, Lord, or any other such reference. And yet, the child of God reading the book of Esther cannot help but see God everywhere in the book! God’s will and God’s work are so obvious to faith that the book of Esther shouts God’s name without ever mentioning it. 

The book of Esther has been compared to an unsigned painting by a master artist. The artist has many other masterpieces that are signed with his own name, and there are many students who study these great works. When these students, who are experts in recognizing the master’s work, come to his unsigned masterpiece, they instantly recognize it as his. The brush strokes, the use of color, the composition, and a multitude of other details all proclaim it to be the work of the master artist. The students don’t need his signature to know his handiwork, for the painting itself is his signature. 

So it is with the book of Esther. The child of God knows his God. He is familiar with the ways and works of Jehovah, having learned those ways and works from the whole of the Bible. By faith he sees the unseen things, being united to the Creator and Savior through Jesus Christ his Lord. We might say that the child of God is an expert in recognizing the Master’s work, for he is not only a student of Jehovah, but also a child of his heavenly Father. When such a child comes to the book of Esther, he sees his God very plainly. He hardly even realizes that God’s name never appears in the book, because God certainly appears in the book. An unknown orphan raised to be queen at just the right time? Of course, that is the Master’s stroke. A king’s sleepless night leading to his learning the exact fact he needed to know? Why yes, this is looking familiar. God’s people victorious on the very day they were to be destroyed? Undeniably, this is the work of Israel’s God. God has done all these things!

Yes, the book of Esther is grand. Next time, we shall see what especially makes it so grand as we discover the theme and message of the book of Esther.