Job 2:2

“Satan’s” attitude is unchanged from Job 1:7.

Job 2:3

THOUGH YOU INCITED ME AGAINST HIM: To this agree the words of Job himself: “God’s hand has touched me” (Job 19:21; 42:11).

Job 2:4

“Job will suffer the loss of family and possessions, but will desire above all else, and will do anything necessary, to save his own skin.”

SKIN: That which is nearest and most precious, ie one’s life: Job 7:5; 10:11; 18:13; 19:20,26; 30:30; 41:7; cp Mic 3:2,3.

Job 2:6

In the life of a righteous man (as in the life of Jesus), God must answer the question of “Satan”: He must discover (1) if a man really has faith, and (2) why he chooses to serve God. (It may not be so much that GOD needs to know, as that the “satans” of life need to be shown, and the man himself needs to find out.)

Job 2:7

PAINFUL SORES: “Shechim” = boils of leprosy: Lev 13:1-20,23. “Botch of Egypt”: Deu 28:27,35; Exo 9:9,11. Hezekiah was afflicted with such (Isa 38:21; 2Ki 20:7), as was the Lazarus of Christ’s parable (Luk 16:21).

Prob elephantiasis, characterized by black, corrugated skin and swollen limbs. It attacks limbs first, then spreads to rest of the body (though Job is smitten all at once). Symptoms: excruciating itch (Job 2:8), disfigurements (Job 2:12), internal ulcers, causing loathsome smell and breath (Job 19:17,20). The sores breed worms (Job 7:5), alternately closing and opening. Characterized by, alternately, bloating and emaciation (Job 16:18), high fever, horrible dreams (Job 7:14), unearthly terrors (Job 3:25), sensation of choking (Job 7:15), incessant pain (Job 12:1-4). The disease was incurable, but allowed for long years of suffering before death (EMS 9).

“Job has now lost his wealth (Job 1:14-17), his family (Job 1:18,19), and his health (Job 2:7). Three massive hits, all of which arrive within an unnaturally short period of time. Three amazing calamities that are just so dreadful, so painful and so extensive in their damage, that Job is instantly crippled by them. He is given no time to recover between each one, so his reaction is spontaneous…

“What a remarkable parallel with Christ, in every particular. How appropriate that his adversaries attacked three specific aspects of his life — wealth, family and health: (a) ‘You have no money,’ said the Pharisees, ‘therefore you are nothing.’ ‘But here is a coin for the taxes,’ he replied, ‘and my real treasure is in heaven, where yours should be also.’ (b) ‘You have no father,’ said the Pharisees, ‘therefore you are nobody.’ ‘But my Father is God,’ he replied, ‘and my brothers and sisters are those who keep His commandments.’ (c) ‘You are mortal,’ said the Pharisees, ‘and therefore you can be killed.’ ‘But I lay down my own life so that I might take it up again,’ he replied, ‘and I will give new life to all those who die with me’ ” (David Burke).

Job 2:8

ASHES: “Epher” = animal dung. Accumulated in dung hill, used for fuel.

Job 2:9

“Satan” is mentioned no more from this point forward, having served his purpose of introducing the problem of Job.

CURSE GOD AND DIE: Superstitious idea that if one get God angry enough, then He will slay him — thus ending his suffering.

Job 2:10

GOOD… AND NOT TROUBLE?: Both good and “evil” have their origin in God: Isa 45:7; Amo 3:6.

IN ALL THIS, JOB DID NOT SIN IN WHAT HE SAID: “It is almost an instant reaction to any kind of suffering — especially pain — to unthinkingly utter some sort of curse. As an engineer I hear it in the workshop all the time when things go wrong. That seems to be the moment to automatically blaspheme or swear. I think James said it well when he said that no man can tame his tongue. It is a very small part of the body, but very unruly with it!

“Job, however, was a different story. He appears to have been in full control of his tongue even though his sufferings were so intense. He had lost his family, friends and possessions and now his body was covered with painful boils from head to foot. Instead of turning from God, he worshipped; instead of cursing, he praised. He said, ‘Shall we accept good from God and not trouble?’

“Job appears to have had complete control over his whole thoughts and word during his entire horrible ordeal. Job’s heart was right with God.

“Jesus said, ‘Out of the overflow of his (a man’s) heart his mouth speaks.’ Our mouths show what is in our hearts and sometimes that may surprise us. Let us get our hearts right with God so that we can be more like Job. If we can do that, then in all our trials and sufferings we will not sin in what we say” (RP).

Job 2:11

ELIPHAZ THE TEMANITE: Teman is related to Edom (Gen 36:4,11; 1Ch 1:35,36,53; Jer 49:7,20; Eze 25:13; Amo 1:12; Oba 1:9; Hab 3:3). The Temanites were noted for their “wisdom” (1Ki 4:30).

BILDAD THE SHUHITE: Prob of Shuah, the youngest son of Abraham by Keturah (Gen 25:2).

ZOPHAR: Poss the Zepho or Zephi, the grandson of Esau (Gen 36:11; 1Ch 1:36).

THE NAAMATHITE: Uncertain derivation. Prob an area east of Jordan River.

THEY SET OUT FROM THEIR HOMES AND MET TOGETHER: Since these 3 lived great distances from each other and great distances from Job, there must have passed a considerable period of suffering for Job.

Job 2:12

“His appearance was so disfigured beyond that of any man and his form marred beyond human likeness” (Isa 52:14).

Job 3:1

JOB OPENED HIS MOUTH: Breaking a week’s silence (Job 2:13).

Job 3:4

CARE ABOUT IT: Or, “inquire after it” (RV mg).

Job 3:5

“May it be a day of eclipse.”

Job 3:6

“Let it be a day set apart completely.”

Job 3:7

“Let it be a barren day, with no joy of new life.”

Job 3:8

THOSE WHO ARE READY TO ROUSE LEVIATHAN: Job wishes that the mythological “Leviathan” or such a creature of chaos could be summoned by the mourners to swallow up that day. Job, in a cursing mood, employs the most vivid and forceful proverbial language available to call for the obliteration of that day. The figure then is of an awakened monster of chaos who could swallow that day. According to some mythological notions, such swallowing of the sun and moon brought about an eclipse! Of course, since Job believed in One God only, and rejected the current superstitious and idolatrous concepts of the sun (Job 31:26-28), it may be safely assumed that he is merely using a common figure of speech — not endorsing belief in such a false god!

LEVIATHAN: Poss reference to “eclipses” — great creatures that blot out the sun (v 5). [AV has “their mourning” in place of “Leviathan”.] Elsewhere, sig a mythological 7-headed sea god, with poss connections with Babylon and Egypt: see Lesson, Leviathan.

Job 3:12

KNEES TO RECEIVE ME: By which the father acknowledged his paternity: Gen 50:2; Isa 66:2.

Job 3:20

WHY IS LIGHT GIVEN TO THOSE IN MISERY, AND LIFE TO THE BITTER OF SOUL?: “Why must I live even now?”

Job 3:23

“Why must I continue living when I have lost the meaning of life?”

Job 3:24

Sighing/groans = Job’s food/drink.

Job 3:25

A nervous tension, imagining all sorts of fears.

Job 4:1

Eliphaz (who speaks in Job 4; 5; 15; 23) rests his philosophy on general observation and special revelation (Job 4:8; 5:3,27; 15:17; 4:12-16; 15:18,19). He is committed to a fixed theory, with a much too narrow view of providence (Job 5:3-16; 15:20-35): that is, that no innocent man suffers or perishes (Job 4:7). Therefore, according to Eliphaz, Job suffers because he sinned.

Job 4:2

Poss Job had previously preached this very doctrine.

Job 4:3

Vv 3,4: Many years later these ideas are taken up by Isa (Isa 35:3,4) and then by the writer to the Hebrews (Heb 12:12).

Job 4:7

WHO, BEING INNOCENT, HAS EVER PERISHED?: But ct Isa 57:1: “The righteous perish, and no one ponders it in his heart; devout men are taken away, and no one understands that the righteous are taken away to be spared from evil.”

Job 4:15

A SPIRIT: Probably an “angel” (Heb 1:14).

Job 4:18

“Servants” parallel with “angels”.

Time: c 460 BC

Summary

Esther tells the story of the plot of Haman, the prime minister to the Persian king, to exterminate the Jewish race. This plot is foiled by Esther, the queen of Persia, who is a Jew. This book gives us the origin of the Feast of Purim.

Author

The writer did not identify himself in the text. References in the book show that he was familiar with Persian culture and literature (Est 2:23; 10:2). The writer also wrote as though he was an eyewitness of the events he recorded. He was pro-Jewish and was probably a Jew. It is possible, though not certain, that Mordecai himself wrote the book.

Chronology

The events of the Book of Esther took place during the Persian period of ancient history (539-331 BC) and during the reign of King Ahasuerus in particular (486-464 BC).

483: Ahasuerus’ military planning session in Susa 482: The deposition of Vashti 481: The beginning of Ahasuerus’ unsuccessful expedition against Greece 480: Esther’s arrival in Susa 479: Ahasuerus’ return to Susa; Esther’s coronation 474: The issuing of Ahasuerus’ decrees affecting the Jews 473: The Jews’ defense of themselves; the establishment of the Feast of Purim

The first historical event to which the writer alluded seems to be Ahasuerus’ military planning session at which he plotted the strategy for his ill-fated campaign against Greece (Est 1:3-21). The king held this planning session in the winter of 483-482 BC. The last recorded event in Esther is the institution of the Feast of Purim that took place in 473 BC. Therefore the events recorded in the book spanned a period of about 10 years.

By the time the Book of Esther opens, many Jews had returned from the Exile to Palestine to reestablish the institutions of Judaism (Ezra 1 — 6). Most of the Jews in exile did not return even though their law (Deu 28) and the prophets (Isa 48:20; Jer 50:8; 51:6) encouraged them to do so. They preferred the comfort and convenience of life as they had come to know it outside the Promised Land — rather than the discomfort and privation involved in obeying God. Esther and Mordecai were among those who chose not to return. [In 1893 the Babylonian expedition of the University of Pennsylvania discovered some extra-biblical documents that show how wealthy and influential some of the Jews who remained in Babylon were. See Siegfried H. Horn, “Mordecai, A Historical Problem,” Biblical Research 9 (1964):22-25.]

The events of Esther fit chronologically between Ezra 6 and Ezra 7:

538-515: Ezra 1-6. 520: Haggai, Zechariah. 482-473: Esther. 458: Ezra 7-10. 445-420: Nehemiah. 432,431: Malachi.

Key verse: “If you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to royal position for such a time as this?” (Est 4:14).

Outline

1. Vashti divorced: Est 1:1-22 2. Esther made queen: Est 2:1-18 3. Mordecai uncovers a conspiracy: Est 2:19-23 4. Haman’s plot against the Jews: Est 3:1-15 5. Mordecai persuades Esther to help: Est 4:1-17 6. Esther’s first banquet: Est 5:1-8 7. Haman’s rage against Mordecai: Est 5:9-14 8. Haman humiliated before Mordecai: Est 6:1-14 9. Esther’s second banquet, Haman hanged: Est 7:1-10 10. Mordecai’s counter-decree: Est 8:1-17 11. The Jews victorious and the institution of Purim: Est 9:1-32 12. Mordecai promoted: Est 10:1-3

Est 1:1

See Lesson, Post-exile period, dates.

See Lesson, Est, providence in.

XERXES: Ahasuerus is the Hebrew name of the Persian king, Khshayarsha, whom we know better in ancient history by his Greek name, Xerxes. He reigned over the Persian Empire from 486 to 464 BC and was the son of Darius I (521-486 BC). His vizier, Artabanus, assassinated him.

Xerxes is famous in secular history for two things: his defeat at the hands of the Greeks, and his building of the royal Persian palace at Persepolis. In 481 BC he took about 200,000 soldiers and hundreds of ships to Greece to avenge his father Darius’ defeat at the battle of Marathon (490 BC). However, he suffered defeat in a three-fold manner. His soldiers lost the battle of Thermopylae to the Spartans, his army also lost at the battle of Plataea, and the Greeks destroyed his navy in the battle of Salamis.

Knowles suggests Xerxes/Ahasuerus was Darius Hystaspes — who reigned much earlier (521-486) — although he concedes that in this he is out of step with most commentators. In support of this, he cites the historian Charles Rollin.

127 PROVINCES: The 127 “provinces” (Heb “medina”) were governmental units of the empire. These were political subdivisions of the satrapies (cp Est 3:12).

STRETCHING FROM INDIA TO CUSH: The writer mentioned the vast area Xerxes controlled (cp Est 8:9; 10:1). Perhaps he did this to avoid confusion with another Ahasuerus (Dan 9:1) whose son, Darius the Mede, governed the Babylonian provinces under Cyrus the Great from 539 to about 525 BC. “India” refers to the territory that is now West Pakistan. “Cush” was the upper (southern) Nile region including southern Egypt, the Sudan, and northern Ethiopia.

Est 1:2

CITADEL: Heb “habirah” — “capital” (NASB) or “citadel” (NIV) — refers to an acropolis or fortified area that stood 72 feet above the rest of the city. A wall 2 1/2 miles long surrounded it (Breneman).

SUSA: The Greek name for the Hebrew “Shushan” — which sig “lily” or “white”. It was a winter capital and had formerly been the capital of the kingdom of Elam. Susa was the name of both the capital city and the royal fortress that occupied a separate part of the city. Other Persian capitals were Ecbatana (200 miles north of Susa), Babylon (200 miles west), and Persepolis (300 miles se). Persepolis was Xerxes’ main residence. A generation after the events the writer described in the Book of Esther Nehemiah served as cupbearer to Artaxerxes, Xerxes’ son (cp Neh 1:1 — 2:1).See Lesson, Persia, royal cities of.

Est 1:3

IN THE THIRD YEAR OF HIS REIGN HE GAVE A BANQUET FOR ALL HIS NOBLES AND OFFICIALS: The third year of Ahasuerus’ (Xerxes’) reign was evidently 482 BC. For 180 days (six months) he entertained his guests (v 4). This was evidently the military planning session that Ahasuerus conducted to prepare for his campaign against the Greeks. The Greek historian Herodotus referred to this meeting and said it took Ahasuerus four years (484-481 BC) to prepare for his Greek campaign.

“It is indeed a derisive eye that our narrator has cast upon the royal court he describes: A king who rules the whole known world spends his time giving lavish banquets!…

“From the satirical depiction of the grandiose and lavishly excessive lifestyle of the Persian court, our narrator turns to undisguised farce: the king who rules the whole world cannot bend his own wife to his will!…

“But its [the first chapter’s] mockery has also a sinister side. It reveals a society fraught with danger, for it is ruled by the pride and pomposity of buffoons whose tender egos can marshal the state’s legislative and administrative machinery for the furtherance of selfish and childish causes. Indeed, in such a setting, it will not seem incongruous to find this same machinery of state mobilized to effect the slaughter of one of its own minorities, or to find that this is an end that the king can both blissfully contemplate and cavalierly condone” (FW Bush, “Ruth, Esther” 354, 355).

Four banquets in Esther: Vashti’s deposing (Est 1:3); Esther’s coronation (Est 2:18); Esther’s petition (Est 5:4,8); and the Jews’ celebration (Est 9:17).

Est 1:6

WHITE LINEN AND PURPLE MATERIAL: White and violet blue were the royal colors of Persia (Whitcomb).

COUCHES: The Persians reclined at their meals, and the setting at the feasts was one of splendor and glory.

Est 1:8

EACH GUEST WAS ALLOWED TO DRINK IN HIS OWN WAY, FOR THE KING INSTRUCTED ALL THE WINE STEWARDS TO SERVE EACH MAN WHAT HE WISHED: There was, apparently, a custom among the Greeks at the time that if you could not drink the round you should leave the company. No one was allowed to stay but not drink. This rule was graciously overlooked on this occasion — hence “none did compel” (AV).

Est 1:9

VASHTI: Sig “beautiful woman”. Evidently the Persian name of the queen whom Herodotus referred to as Amestris (her Greek name) (Wright).

Est 1:10

EUNUCHS: The Persian kings castrated many of the men who served the king and his family, so they could not have sexual relations with the female members of the royal court and start dynasties of their own.

Est 1:11

Was this a proper command, or an unwarranted one? It is impossible to say. “The Rabbis added midrashic embellishments to the story of Vashti, holding that her refusal was the king’s order that she appear naked before his guests” (Yamauchi). Knowles, however, feels that the king had every right “to display his bride in her regal glory” — this is in keeping with his seeing this ch as a parable of God and His “bride” Israel.

Est 1:12

QUEEN VASHTI REFUSED TO COME: Even if the reasons are not given (and are therefore not that important), the point of the writer is clear: providentially, God was seeing to it that Vashti was deposed — to be replaced by a queen of His own choosing!

Est 1:13

Vv 13,14: The counsel of seven continued in existence for at least 25 years after this event (cp Ezra 7:14). These men were cabinet-level officials in the government.

Est 1:17

Vv 17,18: The king’s advisers feared that Vashti’s rebellion would lead to a popular women’s liberation movement and to a revolution among the aristocratic wives particularly.

Est 1:19

WHICH CANNOT BE REPEALED: There is extra-biblical evidence that no one could revoke Persian laws once they were official (cp Est 8:8; Dan 6:8) (Wright).

Est 1:22

HE SENT DISPATCHES TO ALL PARTS OF THE KINGDOM, TO EACH PROVINCE IN ITS OWN SCRIPT AND TO EACH PEOPLE IN ITS OWN LANGUAGE: Cp Est 8:10. Herodotus (c 484-426 BC) traveled in western Persia shortly after Ahasuerus’ reign. He wrote concerning the Persian postal service: “Nothing mortal travels so fast as these Persian messengers. The entire plan is a Persian invention; and this is the method of it. Along the whole line of road there are men (they say) stationed with horses, in number equal to the number of days which the journey takes, allowing a man and horse to each day; and these men will not be hindered from accomplishing at their best speed the distance which they have to go, either by snow or rain, or heat, or by the darkness of night. The first rider delivers his dispatch to the second, and the second passes it to the third; and so it is born from hand to hand along the whole line’ (8.98).

Est 4:1

MORDECAI… TORE HIS CLOTHES, PUT ON SACKCLOTH AND ASHES… WAILING LOUDLY AND BITTERLY: Common expressions of personal grief (cp Ezra 8:21,23; Neh 9:1; Lam 3:40-66). Undoubtedly he felt personally responsible for this decree (cp Est 3:2-5).

There is no mention of Mordecai praying, but prayer normally accompanied the other practices mentioned (cp 2Ki 19:1-4; Joel 1:14) — so it seems reasonable to conclude that he DID pray.

Est 4:2

BUT HE WENT ONLY AS FAR AS THE KING’S GATE: Where, perhaps, he hoped for an audience with Esther (v 4).

Est 4:4

WHEN ESTHER’S MAIDS AND EUNUCHS CAME AND TOLD HER ABOUT MORDECAI, SHE WAS IN GREAT DISTRESS: Being in the palace, she seems to know nothing about the decree.

Est 4:8

Mordecai must have taken Hatach (v 6) into his confidence; if he didn’t know the identity of Esther before, he would now!

Est 4:11

BUT THIRTY DAYS HAVE PASSED SINCE I WAS CALLED TO GO TO THE KING: Is Esther out of favor with the king herself? Why?

Est 4:13

DO NOT THINK THAT BECAUSE YOU ARE IN THE KING’S HOUSE YOU ALONE OF ALL THE JEWS WILL ESCAPE: For one thing, Hatach now knew that she was a Jews (v 9); quite possibly, others would know also.

Est 4:14

AND WHO KNOWS BUT THAT YOU HAVE COME TO ROYAL POSITION FOR SUCH A TIME AS THIS?: Although there is still no mention of God (in fact, there is none anywhere in the Book), Mordecai clearly implies his deep belief in the providence of God, to protect and ultimately save His people Israel. This verse is the primary reason for seeing the doctrine of providence as crucial to an understanding of the Book of Esther.

See Lesson, Est, providence in.

Est 4:16

GATHER TOGETHER ALL THE JEWS WHO ARE IN SUSA, AND FAST FOR ME…: Evidently there was a fairly large population of Jews in Susa (v 16; cp Est 9:15). Again, there is no mention of prayer, though some of the Jews may have prayed since they faced serious danger.

Like all human beings, Esther was not without flaw; but certainly our heroine should be judged more by the brave act she performs than by the natural fears she had to fight against. The rash man acts without fear; the brave man, in spite of it.

FOR THREE DAYS: Thus, from 13th to 15th of Nisan — exactly the same days as the sufferings and death of Jesus. If the Jews did indeed fast for three days, they would not have been able to keep the Passover, as the Law of Moses commanded (Ex 12) — which is no problem: for the time was coming when they would live it out!

AND IF I PERISH, I PERISH: These seem more like words of courageous determination than an expression of resignation to the inevitable.

Est 5:1

ON THE THIRD DAY ESTHER PUT ON HER ROYAL ROBES: She had previously been clothed in sackcloth (Est 4:16).

THE KING WAS SITTING ON HIS ROYAL THRONE IN THE HALL, FACING THE ENTRANCE: In a Persian pillared hall, the throne was in the middle of the side opposite to that which had an entrance, admitting from the inner court. Thus, the king, sitting on his throne and looking down the vista of pillars, would be able to see those standing outside.

Est 5:2

AND HELD OUT TO HER THE GOLD SCEPTER: Touched by the unexpected appearance of his young and beautiful queen, he instantly held out to her the gold scepter (Est 4:11).

SO ESTHER APPROACHED AND TOUCHED THE TIP OF THE SCEPTER: This was a dangerous course of action, even for a queen. The king would obviously realize that some serious problem had compelled her to take such a desperate action.

Est 5:3

UP TO HALF THE KINGDOM: Cp also Est 5:6; 7:2. The same offer Herod made to his step-daughter, the daughter of Herodias, in Mar 6:22,23. Similarities between two incidents: feasting and drinking, plotting the death of others (ie Esther asking for the “head” of Haman, the Jews’ enemy!).

• Esther — an orphan become queen; Salome — daughter of a queen;
• Esther — asking favor in order to deliver God’s people; Salome — asking favor in order to destroy God’s prophet;
• (alternate) Esther — asking favor in order to be rid of Haman; Salome — asking favor in order to be rid of John the Baptist;
• Esther — asking on behalf of Mordecai; Salome — asking on behalf of Herodias;
• Esther — had her opportunity because of the king’s drunken pride; Salome — ditto;
• Ahasuerus — offered the half of the kingdom because he loved her; Herod — offered it because, drunk, he wanted to show off.

Est 5:4

Vv 4,8: Four banquets in Esther: Vashti’s deposing (Est 1:3); Esther’s coronation (Est 2:18); Esther’s petition (Est 5:4,8); and the Jews’ celebration (Est 9:17).

IF IT PLEASES THE KING…: “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases” (Pro 21:1). Likewise, cp Gen 39 — 41; Ezra 1:1-4; Neh 2; Dan 2; 3; 4; 5; Acts 2:23.

Est 5:7

Vv 7,8: Esther must have had a very good reason for postponing her request of the king (v 8) since delaying it opened the door to any number of complications. The king’s mood might have changed, or Haman might have discovered the reason for the banquet. The purpose of the first banquet was probably to ascertain the king’s state of mind, before proceeding further.

Est 5:9

HE NEITHER ROSE NOR SHOWED FEAR IN HIS PRESENCE: Previously, Mordecai had only refused to bow (Est 3:2); now he does not acknowledge Haman’s existence at all!

Est 5:14

HAVE A GALLOWS BUILT, SEVENTY-FIVE FEET HIGH, AND ASK THE KING IN THE MORNING TO HAVE MORDECAI HANGED ON IT:…So that Mordecai might be lifted up, and his shame and suffering be seen by all! It looks very much as though Haman intended to CRUCIFY Mordecai (cp Est 2:23). Haman is the embodiment and personification of the Sin Power: his determination was to destroy his great enemy, but in reality — as it worked out through the providence of Almighty God — the “cross” on which the enemy sought to kill the Jew became… the scene of HIS OWN DESTRUCTION!

This is plainly typical of Christ: “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death — that is, the devil — and free those who all their lives were held in slavery by their fear of death” (Heb 2:14,15). “And so he condemned sin in sinful man [the flesh]” (Rom 8:3).

Est 6:1

THE BOOK OF THE CHRONICLES: Typ the “book of life”: cp Mal 3:16; Phi 4:3; Rev 3:5; 20:12.

Est 6:4

HAMAN HAD JUST ENTERED THE OUTER COURT… TO SPEAK TO THE KING ABOUT HANGING MORDECAI: What an astounding misfortune of timing! Evidently Haman comes very early in the morning, after the king has spent a sleepless night thinking of how to REWARD Mordecai — and Haman is about to ask for him to be killed. Here — in a stupendous reversal of form — the “early bird” is eaten by the “worm”!

Est 6:6

WHAT WOULD BE DONE FOR THE MAN THE KING DELIGHTS TO HONOR?: The thought of even greater honor for Haman (!) drives all thoughts of vengeance upon Mordecai totally out of his mind! But Haman’s pride preceded his fall (Pro 16:18). He wanted to appear as much like the king himself as possible in the honors he recommended for the person he thought would be himself (v 8; cp Gen. 41:39-45; 1 Sam. 18:4; 1 Kings 1:33).

Est 6:10

FOR MORDECAI THE JEW: The king knew by now that Mordecai was a Jew. However the writer did not say Ahasuerus understood that Haman had aimed his pogrom against the Jews until Esther revealed that fact (Est 7:4). Of course he may have known it already. It seems incredible that Ahasuerus would issue such a decree without finding out whom it would eliminate. Perhaps he planned to make Mordecai an exception and spare his life.

Est 6:12

WITH HIS HEAD COVERED IN GRIEF: Cp 2Sa 15:30; 19:4; Jer 14:3,4; Eze 24:17.

Est 6:13

SINCE MORDECAI, BEFORE WHOM YOUR DOWNFALL HAS STARTED, IS OF JEWISH ORIGIN, YOU CANNOT STAND AGAINST HIM — YOU WILL SURELY COME TO RUIN!: His friends evidently realized that unseen forces were maintaining the blessing that they had observed following the Jews (cp Num 23:9,21,23; 24:9,17,19; Jos 2:9-13). They saw in Haman’s humiliation before Mordecai, the powerful honored Jew, an omen of even worse defeat to come. The tide had turned.

Est 6:14

AND HURRIED HAMAN AWAY TO THE BANQUET ESTHER HAD PREPARED: Haman hastened to go to the banquet; he did not want to be late. This does not mean that he was reluctant to go and that the eunuchs needed to hurry him along. He evidently looked forward to the banquet as an opportunity to lift his spirits — little realizing that it would be the scene of his final and absolute condemnation.

Est 7:1

Est 7: Tensions must have been high as Esther’s second banquet began — Esther awaiting the best possible moment to press her cause, and Haman preoccupied and worried with the day’s events. Only the king, content that his purpose to reward Mordecai had been accomplished, would have been relaxed and in good humor.

In a political sense, note how this type is seen in Joel 3:1-3,7,11; note esp v 3: the “lots”, or “purim” (although not sw in Heb).

Est 7:4

I AND MY PEOPLE HAVE BEEN SOLD: Implying that a bargain had been struck: Est 3:9; 4:7.

Now, for the first time, Esther takes a stand alongside her people — revealing her true identity as a Jews. Esther was in a very dangerous position. She not only now identified herself with a minority group that Haman had represented to the king as subversive. She also accused one of his closest confidential advisers of committing an error in judgment.

DESTRUCTION, SLAUGHTER AND ANNIHILATION: Quoting from the very edict itself (Est 3:13).

NO SUCH DISTRESS WOULD JUSTIFY DISTURBING THE KING: Or, as the NIV mg, “the compensation our adversary offers cannot be compared with the loss the king would suffer.” Meaning: ‘You have made a bad bargain, and [perhaps] God will punish you for how you propose to mistreat His people!’

Est 7:5

Vv 5,6: It seems that, for the first time, Xerxes understands that this has been done (by Haman) for personal revenge, and not for any prudent political policy.

Est 7:8

HAMAN WAS FALLING ON THE COUCH: “The irony here is that Haman, who had demanded that Mordecai bow before him, was at the feet of the Jew Esther” (Breneman). “One must remember that in antiquity very strong feelings and strict regulations centered on the harem… Had Haman knelt as much as a foot away from the queen’s couch, the king’s reaction could still have been justified” (Moore).

THE COUCH: A couch built on a raised platform along the wall (Str Scr 53).

Est 7:9

“Harbonah’s suggestion that they hang Haman on the gallows he had built for Mordecai drove the final nail in Haman’s coffin. Certainly Ahasuerus had not known of Haman’s plan to execute the king’s savior” (Const).

Est 7:10

SO THEY HANGED HAMAN ON THE GALLOWS HE HAD PREPARED FOR MORDECAI: So the very thing which Haman had maliciously plotted for an innocent man, fell instead upon himself: “The nations have fallen into the pit they have dug; their feet are caught in the net they have hidden. The LORD is known by his justice; the wicked are ensnared by the work of their hands” (Spa 9:15,16). “He who digs a hole and scoops it out falls into the pit he has made. The trouble he causes recoils on himself; his violence comes down on his own head” (Spa 7:15,16). “May ruin overtake them by surprise– may the net they hid entangle them, may they fall into the pit, to their ruin” (Spa 35:8). “They spread a net for my feet– I was bowed down in distress. They dug a pit in my path– but they have fallen into it themselves” (Spa 57:6).

Typically, pointing to Christ: the enemy of the Jews is crucified on the same stake which he had prepared for Mordecai: the death of Christ became the means of putting to death the “serpent” of sin and the flesh (John 3:14,15; cp Heb 2:14), and the law or decree that gave it strength (Col 2:14).

Not long after the wealthy contractor had finished building the Tombs prison in New York, he was found guilty of forgery. When convicted, he was sentenced to several years in the prison he had built! As he was escorted into a cell of his own making he said, “I never dreamed when I built this prison that I would be an inmate one day.”

Est 8:1

Est 8:1 — Est 9:19: Even though Haman was dead the Jews were not yet safe. This section records what Esther and Mordecai did to insure the preservation of the Jews who then lived throughout the vast Persian Empire. Cp Isa 61:6; Dan 7:18.

KING XERXES GAVE QUEEN ESTHER THE ESTATE OF HAMAN: Esther received this probably to compensate her for her suffering.

Est 8:2

HIS SIGNET RING: Cp Est 3:10: the royal seal of authority. The king gave Mordecai Haman’s place as second in authority (cp Gen 41:42). “The Most High is sovereign over the kingdoms of men and gives them to anyone he wishes and sets over them the lowliest of men”: Dan 4:17.

Est 8:3

ESTHER AGAIN PLEADED WITH THE KING, FALLING AT HIS FEET AND WEEPING. SHE BEGGED HIM TO PUT AN END TO THE EVIL PLAN OF HAMAN… WHICH HE HAD DEVISED AGAINST THE JEWS: Esther again had to argue her case, this time for clemency for the Jews. Her request involved expense to the king. Esther would not have been sure he would grant it. Ahasuerus could have spared the life of the queen and Mordecai and let the rest of their nation perish. Esther’s commitment to her people, which jeopardized her own safety, was very selfless and accounts for the high honor the Jews have given her since these events transpired.

Est 8:5

LET AN ORDER BE WRITTEN OVERRULING THE DISPATCHES THAT HAMAN… DEVISED AND WROTE TO DESTROY THE JEWS IN ALL THE KING’S PROVINCES: But Haman’s decree had been written in the king’s name, and was thus unchangeable (Est 1:19; cp Dan 6:17).

Est 8:8

NOW WRITE ANOTHER DECREE IN THE KING’S NAME IN BEHALF OF THE JEWS… FOR NO DOCUMENT WRITTEN IN THE KING’S NAME AND SEALED WITH HIS RING CAN BE REVOKED: The laws of the Medes and Persians could not be repealed (cp Dan 6:8). And so, instead, another decree would have to be written into law — which, in its carrying out, would neutralize the effects of the first (and unchangeable) decree!

Typically, this presents an interesting, and thrilling, parallel: God Himself has issued decrees that cannot be repealed (“Thou shalt surely die…”); so how to deliver HIS people without repealing this law? The answer is Christ: a greater deliverer who can neutralize, and overcome the effect of the previous “law” — the law of sin and death — without overturning the law itself! Or, to put it another way, a God who can show mercy and forgive sin, while at the same time upholding His own absolute holiness and righteousness: “For all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, [covering] through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished — he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus” Rom 3:23-26. “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man [the flesh]” (Rom 8:1-3).

Thus, in type, God’s death sentence hangs over a sinful humanity, but He has also commanded a decree of salvation. Only by a knowledge of, and a response to, the second decree [cp Est 8:9] of saving grace — through the Lord Jesus Christ — can the terrible effects of the first decree of universal condemnation for sin be averted.

Est 8:9

The first decree to destroy the Jews had gone out on April 17, 474 BC (Est 3:12) [RA Parker and WH Dubberstein, “Babylonian Chronology 626 BC to AD 75”, p 31]. So, by the same reckoning, Ahasuerus published this decree, allowing the Jews to defend themselves, on June 25, 474 BC. The Jews had over eight months to prepare for the day their enemies might attack them, which was March 7, 473 BC.

Est 8:10

ESPECIALLY BRED FOR THE KING: “Bred from the royal stud” (RSV).

Est 8:11

AND TO PLUNDER THE PROPERTY OF THEIR ENEMIES: But they did not do so: see Est 9:10n.

Est 8:15

ROYAL GARMENTS OF BLUE AND WHITE: The Persian kings wore robes of purple and white. For the Jews, these would be colors of royalty and holiness.

A LARGE CROWN OF GOLD: Not the sw as the king’s “crown” — this should be “turban.” Mordecai’s clothing reflected his important position in the government.

AND THE CITY OF SUSA HELD A JOYOUS CELEBRATION: Evidently Mordecai read the second decree at a public meeting in Susa. Contrast the Jews’ reaction here with their response to the first decree (Est 3:15). God had blown the dark cloud that had hung over their heads away.

Est 8:17

JOY AND GLADNESS AMONG THE JEWS, WITH FEASTING AND CELEBRATING: This was not the Feast of Purim but a celebration in anticipation of it.

AND MANY PEOPLE OF OTHER NATIONALITIES BECAME JEWS BECAUSE FEAR OF THE JEWS HAD SEIZED THEM: Many Gentiles became proselytes to Judaism as a result of God’s obvious blessing on His people. This is the only mention in the OT that Gentiles “became Jews.” They became religious Jews, not racial Jews (cp Zec 8:23). This testimony to the fact that Gentiles’ recognized God’s blessing on the Jews would have been a great encouragement to the Jews in the post-exilic period (cp Ex 19:5,6).