Esther Chapter 1
Introduction to the Book of Esther
A. Place of the Book in Scripture
The Book of Esther is found among the historical books of the Old Testament and records events that took place during the Persian period, after the Babylonian captivity. Unlike Ezra and Nehemiah, which describe Jews who returned to Jerusalem, Esther focuses on Jews who remained scattered throughout the Persian Empire. The book explains how God preserved His covenant people from annihilation while they were living in exile, even when His name is not explicitly mentioned. Esther provides historical continuity by showing that God’s promises to Abraham were still being upheld during the dispersion, ensuring the survival of Israel through whom the Messiah would come.
B. Authorship and Date
The author of the Book of Esther is not named in the text. Jewish tradition has sometimes suggested Mordecai, while others have proposed Ezra or an unknown Jewish historian familiar with Persian customs and court life. The detailed knowledge of Persian administration, names, feasts, and laws strongly indicates an eyewitness or someone very close to the events. The events of the book occurred during the reign of King Ahasuerus, commonly identified with Xerxes I of Persia, who reigned from approximately 486 to 465 B.C. The events recorded likely took place between about 483 and 473 B.C., placing Esther chronologically between Ezra chapters 6 and 7.
C. Historical Setting
The Book of Esther is set primarily in Shushan, also called Susa, one of the royal capitals of the Persian Empire. The Persian Empire at this time stretched from India to Ethiopia, encompassing 127 provinces. The Jews living in Persia were descendants of those who had not returned to Jerusalem after Cyrus issued the decree allowing the exiles to go home. They lived under Gentile rule, subject to pagan laws, and vulnerable to political hostility. This setting highlights the precarious position of the Jewish people and magnifies the significance of God’s providential protection.
D. Purpose of the Book
The primary purpose of the Book of Esther is to demonstrate God’s sovereign preservation of Israel in the midst of mortal danger. The book explains the origin of the Jewish feast of Purim, which commemorates deliverance from Haman’s genocidal decree. Scripture records this purpose explicitly.
Esther 9:26–28 (KJV)
“Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year, And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.”
Beyond the institution of Purim, the book teaches that God’s covenant promises remain intact even when His people are disobedient, dispersed, or living under foreign rule.
E. The Absence of God’s Name
One of the most notable features of Esther is that the name of God does not appear anywhere in the Hebrew text. This omission is intentional and theological, not accidental. God is never named, yet His hand is evident throughout every event. Coincidences pile upon coincidences in such a way that they can only be understood as divine providence. The absence of God’s name reflects the spiritual condition of the Jews in Persia, many of whom were living compromised lives, yet it also underscores that God remains faithful even when He seems hidden.
This theme aligns with God’s promises elsewhere in Scripture.
Deuteronomy 31:18 (KJV)
“And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.”
Though God may hide His face, He does not abandon His covenant people.
F. Major Themes
The Book of Esther emphasizes several key theological themes. First is divine providence, showing that God governs events behind the scenes to accomplish His purposes. Second is covenant preservation, demonstrating that Satan’s repeated attempts to destroy the Jewish people always fail because God has decreed their survival. Third is human responsibility, as Esther and Mordecai must act courageously and wisely within God’s plan. Finally, the book highlights reversal, where the proud are humbled and the humble are exalted, most clearly seen in the downfall of Haman and the exaltation of Mordecai.
G. Key Verse
A key verse that captures the heart of the book is Mordecai’s challenge to Esther.
Esther 4:14 (KJV)
“For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?”
This verse affirms both God’s sovereignty and human accountability. Deliverance is certain because God has promised it, yet individuals are still responsible for obedience and courage.
H. Theological Significance
From a Baptist and dispensational perspective, Esther reinforces the doctrine that Israel remains God’s chosen nation and that His promises to them are unconditional. The events of Esther are not about the Church, but about ethnic Israel preserved among the nations. The book looks forward to God’s future dealings with Israel, including their ultimate national restoration. Esther stands as historical proof that no decree, empire, or conspiracy can thwart the purposes of God concerning His people.
A Queen Is Deposed
The Book of Esther stands as the final historical book of the Old Testament, and its placement is not accidental. Historically, it closes the narrative record of Israel’s national life before the long prophetic silence. Symbolically, its central figure bears the name Esther, commonly associated with the idea of a star, often linked to Venus, the morning star. Just as the morning star shines in the darkest part of the night shortly before dawn, Esther’s life and actions cast a forward beam of hope into Israel’s history during a period of exile, dispersion, and spiritual dimness. Though Israel was scattered among the Gentiles and outwardly powerless, God was quietly preparing deliverance. Esther’s account assures the reader that even when prophetic voices are silent and God’s name is unspoken, His covenant purposes continue to advance.
A. King Ahasuerus Holds a Grand Feast
1. (Esther 1:1–2) King Ahasuerus and His Domain
“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,”
a. It came to pass in the days of Ahasuerus. The king identified here is well known to secular history, more commonly by his Greek name Xerxes. He inherited the Persian Empire from his father Darius I, a ruler also mentioned repeatedly in Scripture. Darius appears in Ezra 4:24, Ezra 5:5–7, Ezra 6:1–15, Daniel 6:1, Daniel 6:25, Haggai 1:15, and Haggai 2:10, establishing a strong biblical and historical continuity between the Persian kings and the restoration era of Israel. The historical reality of Ahasuerus is beyond serious dispute, as archaeological discoveries have uncovered the remains of the palace complex at Shushan where these events occurred, confirming the biblical record with remarkable precision.
b. When King Ahasuerus sat on the throne of his kingdom. The timing of these events is approximately 483 B.C., a period when Ahasuerus was consolidating power and preparing for a massive military campaign against Greece. This invasion would ultimately fail several years later, but at this moment the empire was at its height. While Persia was reaching the peak of its power, Greece was entering its classical golden age, and the Greeks were celebrating the seventy ninth Olympic Games. Scripture quietly sets God’s covenant people within the flow of world history, reminding the reader that Israel’s story unfolds alongside, and often beneath, the rise and fall of empires.
i. At this time the Persian Empire was the largest the world had yet seen. It encompassed regions corresponding to modern Turkey, Iraq, Iran, Pakistan, Jordan, Lebanon, and Israel, along with parts of Egypt, Sudan, Libya, and Arabia. The sheer scale of the empire magnifies the danger later posed to the Jewish people and highlights the impossibility of their survival apart from divine intervention.
ii. During this same general period, Ezra had already returned to Jerusalem following the Babylonian captivity. The temple had been rebuilt roughly thirty years earlier, though it lacked the splendor and magnificence of Solomon’s temple. Israel was restored physically to the land, yet spiritually and politically remained weak.
iii. Approximately forty years later, during the reign of Ahasuerus’ successor Artaxerxes I, Nehemiah would return to Jerusalem to rebuild the city walls. Esther therefore fits neatly into the historical gap between the rebuilding of the temple and the rebuilding of the walls, focusing not on the Jews in the land, but on those still scattered throughout the empire.
2. (Esther 1:3–9) Three Royal Feasts
“In the third year of his reign, he made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him: When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days. And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king’s palace; Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble. And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king. And the drinking was according to the law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.”
a. He made a feast for all his officials and servants. The first feast was a gathering of the military leaders, nobles, and provincial officials of the empire. For one hundred and eighty days, Ahasuerus displayed the wealth, power, and splendor of his kingdom. This extended celebration was likely connected to political strategy, as the king sought to impress, unify, and secure loyalty from the leadership of his vast empire in preparation for future military campaigns.
b. The king made a feast lasting seven days for all the people who were present in Shushan the palace. The second feast extended beyond the ruling class and included all the residents of the capital city, from the greatest to the least. This seven day celebration was held in the garden court of the palace and was marked by extraordinary luxury.
i. The underlying motive behind these feasts was pride. Ahasuerus desired to magnify his own glory through public displays of wealth, generosity, and power. Scripture elsewhere describes this pattern among Gentile rulers. “But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.” Matthew 20:25 (KJV). There is little doubt that the cost of these feasts was borne by the people through taxation, illustrating how worldly power often feeds personal vanity at public expense.
c. There were white and blue linen curtains. The Hebrew text describes the white fabric in very plain terms, literally calling it “white stuff.” This seemingly casual description suggests the account was written from a practical, observational perspective, emphasizing factual detail rather than artistic flourish. The focus is not on aesthetic admiration, but on recording the excess and extravagance of the scene.
d. The drinking was not compulsory. In many ancient banquets, guests were required to drink according to the pace of the host or the group. Here, the king specifically decreed that no one was forced to drink, allowing each man to act according to his own desire. Ironically, this supposed freedom likely led to greater excess, setting the stage for the moral failure that soon followed.
e. Queen Vashti also made a feast for the women. The third feast occurred simultaneously within the royal palace and was hosted by Queen Vashti for the women of the court. This detail prepares the reader for the coming conflict. While the king indulged in public display and excess, the queen exercised her own authority within the royal household, a fact that would soon challenge the king’s pride and trigger dramatic consequences.
B. Queen Vashti Is Deposed
1. (Esther 1:10–11) King Ahasuerus demands that Vashti display her beauty before the guests at the feast
“On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, seven eunuchs that served in the presence of Ahasuerus the king, To bring Vashti the queen before the king with the crown royal, to shew the people and the princes her beauty: for she was fair to look on.”
a. When the heart of the king was merry with wine. The language of Scripture makes the condition of the king clear. Ahasuerus was intoxicated, his judgment impaired by alcohol. What began as a political display of wealth and power had devolved into indulgence and excess. Scripture consistently associates drunkenness with a loss of restraint and wisdom, and this moment illustrates how unchecked indulgence often precedes moral failure and public humiliation.
b. To bring Vashti the queen before the king, wearing her royal crown. Jewish tradition records that this command arose from a boastful argument among the men at the feast regarding which nation possessed the most beautiful women. In a moment of pride and intoxication, Ahasuerus sought to settle the dispute by putting his own wife on display before a room filled with drunken nobles and officials. The request stripped Vashti of dignity, reducing her from queen to spectacle, and revealed the king’s willingness to use his authority to gratify his own ego.
c. For she was fair to look on. While the text does not explicitly describe the nature of the display demanded, the implication is clear. The emphasis on her beauty, the drunken state of the king, and the exclusively male audience strongly suggest that Vashti was expected to appear in an immodest and degrading manner. The command was not about honoring the queen, but about flaunting her body for the pleasure and admiration of others.
2. (Esther 1:12) Queen Vashti refuses to appear before the drunken guests of the feast
“But the queen Vashti refused to come at the king’s commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him.”
a. But Queen Vashti refused to come. Though Vashti was not a worshiper of the true God, she demonstrated a measure of moral clarity and personal restraint. She understood that obedience in this moment would require her to violate modesty and dignity. Her refusal shows that submission to authority has limits, even within marriage, when obedience would result in moral wrongdoing.
i. Scripture teaches that wives are to submit to their husbands, but never in a way that requires sin. “Wives, submit yourselves unto your own husbands, as unto the Lord.” Ephesians 5:22 (KJV). The phrase “as unto the Lord” establishes the boundary of submission. A wife is never required to obey a command that contradicts righteousness or God’s moral order.
ii. This principle is reinforced elsewhere in Scripture. “Then Peter and the other apostles answered and said, We ought to obey God rather than men.” Acts 5:29 (KJV). All human authority is subordinate to God’s authority. When the two conflict, obedience to God must take precedence.
iii. At the same time, Scripture teaches that even rightful disobedience should be carried out with a respectful and submissive spirit. It is possible to refuse an unlawful or immoral command without adopting a rebellious or contemptuous attitude. The text does not tell us the manner in which Vashti refused, and it is impossible to determine whether her refusal was expressed respectfully or defiantly.
iv. Jewish tradition offers imaginative explanations for her refusal, claiming she was willing to appear immodestly but was suddenly afflicted with leprosy. Such accounts are fanciful and unsupported by Scripture, and they distract from the clear biblical emphasis on her refusal as a moral turning point in the narrative.
b. Therefore the king was furious, and his anger burned. Vashti’s refusal ignited the uncontrolled rage of a proud and intoxicated ruler. She was placed in extreme danger, not because she sought trouble, but because she was summoned into a situation fueled by alcohol, pride, and power. The king’s reaction exposes the fragility of human authority when challenged and reveals how quickly pride turns to wrath.
i. While Vashti did not place herself in this dangerous situation, Scripture’s wisdom still applies broadly. Many today recklessly place themselves in environments dominated by alcohol and moral compromise, increasing vulnerability and risk. Such foolishness never justifies sin by others, but it does underscore the importance of wisdom and discernment.
ii. As one commentator observed, Vashti’s refusal stands as an example of courage joined with modesty. Faced with humiliation or punishment, she chose integrity over safety. Her decision set in motion events that would eventually lead to Esther’s rise and Israel’s deliverance, demonstrating once again that God often uses even flawed individuals to advance His sovereign purposes.
