Bible Commentaries
Esther 1

Verses 1-23

The Elevation of Esther (1:1-2:23)

From the outset the story of Esther evidences a blend of historical fact and fictional elements. On the one hand there is the reference to Ahasuerus, the Hebrew name for the Persian monarch known in history by the Greek form, Xerxes. The extent of his rule, his reign in Susa, which although not the chief capital was a royal residence and a likely place for a royal banquet, the practice of holding such banquets — all these indicate familiarity with the actual situation of the Persian court. On the other hand, the magnitude of the banquet points to the idealized character of the narrative. The inclusion of "the army" as guests (vs. 3, see margin) and the duration for six months recall similar situations in the Apocrypha and also the kind of exaggerated idealization found in the Prologue to the Book of Job.

The name of the queen whose presence was demanded by Ahasuerus, Vashti, does not appear in extra-biblical sources; in fact, Xerxes’ queen is known to have been Amestris. The tradition which the author of the story in its present form was using must have been at fault here, or it is possible that the name is correct and the incident was incorrectly associated with the reign of Xerxes.

It is characteristic of the author that he does not engage in extensive character development. Vashti’s reason for refusing the royal demand is not stated. The action is swift and conclusive, and the very lack of psychological details amid the manifold elements of physical description has its own literary effectiveness and power.

The deposition of Vashti is recommended by "the seven princes of Persia and Media," a reference to the seven councillors whose attendance on the king is confirmed by historical record. The motivation for the decree strikes the modem reader as somewhat strained, and the conclusion of the matter with the king’s order that husbands rule their homes is surely the mark of the storyteller rather than historical fact.

The second chapter initiates the search for a substitute for the deposed Vashti. Although it was apparently the practice of the Persian rulers to choose wives only from the leading families of Persia, this story speaks of a widespread search for a new royal consort.

Esther is introduced through her cousin, Mordecai. The latter is identified as one of the captives in the deportation under Nebuchadnezzar in 597 B.C. This would clearly imply that Mordecai was a person of high rank, but it is difficult to reconcile the date with the fact that Xerxes’ reign came more than a hundred years later. Once again it appears that the author was more familiar with the physical aspects of life in Persia than with the chronological succession of events.

Esther’s name is given in its Hebrew and Persian forms. The choice of Esther among the maidens, and especially the way she received first approval and then special and favored treatment, is strongly reminiscent of the Hebrew youths in the story of Daniel (Daniel 1). Esther’s partaking of the food of the palace and her later marriage to a foreigner form a great contrast to the insistence on ritual purity that so strongly marks the Book of Daniel and, in a different way, the Books of Ezra and Nehemiah and the apocryphal Book of Judith. It is difficult to say whether the author was actually indifferent to the dietary laws and similar restrictions, or whether the requirements of his story led him to ignore them.

The story of the king’s choice of Esther as queen, her coronation, and the customary gifts to celebrate the occasion is told with frankness and heightening interest. Mordecai’s part in the venture is not entirely clear, for it is difficult to tell when he had charged Esther not to make her nationality known (Esther 2:10) or how he managed to keep up with her situation (Esther 2:11). But that he was regarded by the author as a chief character is indicated by the obedience of Esther to his charges, even after she is made queen of Persia (Esther 2:20).

Verse 10, which seems to introduce the next event in the story, is a confusing translation of a difficult Hebrew text. The Greek version leaves out this verse. The main interest in the section falls on a plot against the life of Ahasuerus, about which Mordecai was able to supply information. The notice here is anticipation of the turning point of the story in chapter 6. The author makes good use of suspense, as he remarks on the fact that Mordecai’s deed was recorded but leaves the reader to puzzle out why no further notice was taken of it.