The Book of Esther recounts the remarkable journey of a young orphan girl, raised by her cousin Mordecai, who instilled in her a deep reverence for God. Though God's name is not explicitly mentioned in its ten chapters, His providence is strikingly evident as He orchestrates events to fulfill His purpose. Esther's story unfolds with her transformation from an ordinary girl to the Queen of Persia, chosen by King Ahasuerus for her exceptional charm and beauty, surpassing all other women. The narrative begins with King Ahasuerus hosting lavish feasts to display his wealth and power, followed by the dismissal of Queen Vashti for refusing his command. A decree brings young virgins to the palace, and Esther, presented by Mordecai, captivates Hegai, the eunuch, and ultimately the king, who crowns her queen. Trouble emerges with Haman's promotion and his hatred for Mordecai, who refuses to bow to him. Haman's plot to destroy all Jews, approved by the king, sets a dire challenge before Esther. Mordecai, learning of the decree, mourns deeply for his people in sackcloth at the king's gate, unable to enter the palace grounds in such attire. His genuine grief moves Esther, though initially hesitant, to act after Mordecai warns her that even as queen, she is not safe from Haman's scheme. Trusting in divine deliverance, Mordecai urges her to approach the king, despite the risk to her life. Esther, overcoming her fears, calls for a three-day fast among the Jews in Shushan and resolves to submit to God's will, risking everything to save her people. Esther's humble self-sacrifice and Mordecai's unwavering faith exemplify love and concern for others, pushing past personal fears to benefit their brethren. Their actions do not go unrewarded, as God elevates Mordecai to a position of great authority and wealth in Persia, while Esther remains the favored queen, her influence and power increasing. Their story illustrates the power of submitting to God's purpose, showing that He lifts up those who humbly live with outgoing concern and self-sacrifice.

The Book of Esther recounts the remarkable story of how Queen Esther ascended to the throne in Persia and, through her wise trust in God, preserved her people from extinction. At the heart of this narrative is Mordecai, a mid-level government official in the Persian court, who emerges as the true hero of the account. His life exemplifies day-by-day faith and patient endurance in living according to God's way, even amidst unfair circumstances. The story begins with King Ahasuerus of Persia dethroning Queen Vashti for refusing to appear before him at a banquet. In search of a new queen, he issues an edict for beautiful young virgins to be presented to him. Among them is Esther, a young Jewish woman raised by her cousin Mordecai, who serves in the king's palace at Shushan, sitting within the king's gate. Mordecai, having instilled wisdom, tact, humility, and grace in Esther, advises her to conceal her Jewish identity as she enters the palace. Even after she is chosen as queen, Mordecai remains vigilant, checking on her welfare daily while maintaining discretion about their relationship. During his duties, Mordecai uncovers an assassination plot against the king and informs Esther, who relays the information to Ahasuerus. Though the plot is thwarted, Mordecai receives no reward for his loyalty. Years later, Haman, an Amalekite and the king's favored prime minister, rises to power and demands that all bow to him. Mordecai refuses, prioritizing his loyalty to God over submission to Haman, whose lineage God had declared enmity against. Enraged by this defiance, Haman convinces Ahasuerus to issue a decree for the extermination of all Jews in the empire and the confiscation of their wealth. Upon learning of the decree, Mordecai mourns deeply, donning sackcloth and ashes outside the king's court. When Esther discovers his grief, she sends emissaries to understand the cause. Mordecai reveals the dire situation and urges her to approach the king to plead for their people, despite the Persian law that forbids uninvited approaches to the king under penalty of death. His steadfast resolve and faith in God's purpose shine through as he encourages Esther to act, reflecting his lifelong commitment to patient endurance and trust in God's timing.

The Book of Esther presents a vital depiction of the virtuous wife of Christ, embodying the principles of Proverbs 31 under the chaotic and violent circumstances of a world at enmity with God. Within this narrative, Esther emerges as a woman of valor, living among God's chosen people under the Persian government and the rule of a fickle king. Although God is not mentioned throughout the book, His sovereign authority is evident from beginning to end, orchestrating events for His purposes to deliver His people amidst a hostile environment. Esther's preparation and actions reflect the deep respect and fear of the Lord that characterize the virtuous wife. Guided by Mordecai, who raised her with wisdom and strength, she honors him as a father figure, learning to wait on God with patience and faith. When faced with Haman's plot to annihilate the Jews, inspired by satanic hatred, Esther responds with courage and strategic patience. Through Mordecai's plea, she risks her life to approach the king uncalled, ultimately exposing Haman's evil intent and securing the salvation of her people. The narrative underscores that it is not Esther's own power or might that achieves this deliverance, but the strength and wisdom provided by God, complemented by the lessons she learned from Mordecai. Her fear of the Lord, mirrored in her respect for Mordecai and her commitment to God's chosen people, aligns with the ultimate descriptor of the virtuous wife in Proverbs 31:30—a woman who fears the Lord and is to be praised. Esther's example illustrates the critical lesson of relying on God's sovereign power and timing, even in the most adverse circumstances, as an essential trait in the preparation process to become the perfect complement to Christ.

The story of Esther is no different from other well-crafted narratives. In fact, it is more important because this story is one that God has included in His Word for our learning. When He constructs a story, He does not do it haphazardly. He constructs it in a way that we are going to get the most out of it. Those stories are there in the Old Testament not just to entertain us. He wants to instruct us, to give us instruction in His way of life and the way He works. In doing so, He also gives us intangibles like hope and comfort, and He teaches us patience through these things. We can understand that, as we move on our path toward the Kingdom, He is going to act in certain ways, just like He acted toward those people who were doing the same thing in Old Testament times. These were real stories. These are true stories that He gave. But they are stories that are full of instruction that are going to uplift us, they are going to instruct us, that are going to give us the tools that we need to move forward in our own times of distress, as happens from time to time. Structure is very important to Esther so that we get out of it what we need to get out of it. Three Act Structure is a Western tradition and the book of Esther is not Western. The book of Esther is Eastern, Middle Eastern. The whole Old Testament is not Western, it is Oriental, it is Eastern. Knowing that the Old Testament stories have this Oriental or Middle Eastern approach, we can assume that the plot of Esther will not strictly adhere to the Three Act Structure. However, we can see it in that light. It will work as a three act play, as it were. The first three chapters, that is Act One. The author describes the setting of the story. It is in the court of the powerful and wealthy king, Ahasuerus of Persia. We find out right away that court intrigue is the rule there and they do a lot of feasting and drinking and that starts to lay some themes out. That is chapter 1. Chapter 2 introduces Mordecai and Esther and it tells us how Esther has been inserted into the Persian court because of Queen Vashti's rash disobedience. At the end of chapter 2, we have Mordecai uncovering a plot, telling Esther, and she in turn tells the king, and the assassination plot is diverted. Mordecai comes out looking very good. Chapter 3 introduces the villain, which is Haman. The first thing that we are told about is that he has a problem with Mordecai because Mordecai will not bow to him. That, of course, is the inciting incident, that Haman is elevated to vizier and Mordecai refuses to bow. The turning point comes at the end of the third chapter in which Haman maneuvers the king into granting him pretty much dictatorial powers and he then uses that power and the money to exterminate the Jews; they put out the edict to exterminate the Jews. That is the end of Act One. Act Two, remember that is the middle build in the story, that is where all the conflict starts to take place. In Esther, it is only two chapters long. It is very short, even though it is normally a longer part of the whole. Chapter 4 relates how Mordecai tells Esther of the Jews' plight. She says she desires to help and then they come up with a plan to go before the king to request some mercy. Here, we learn that even though Mordecai up to this point has seemed to be the main character, we find out that Esther is really the protagonist. She is the heroine of the story. At the end of chapter 4, Mordecai is said to do what Esther tells him. Chapter 5 contains the drama of Esther's successful appearance before the king against his command. She had to go and touch the golden scepter before she was allowed to go in. If he had refused that she would have died on the spot. But he says, Come forward, ask me what you want, up to half the kingdom. She says, I want you to come to a banquet, you and Haman. He says, Oh, great! I love drinking parties! He and Haman decide to go and it ends on a very solemn note with Haman talking with his wife

The Book of Esther stands out in the Bible for its emphasis on plot and characterization, which are vital to understanding its narrative. God desires that we read His Word with depth to gain wisdom about Him and His plan for mankind, striving for His happy ending. In Esther, these literary elements are elevated as major factors in how we engage with the book. Scholars have long debated its genre, questioning whether it is a historical chronicle, a fictional drama, a comedy, a parable, a morality play, or an allegory. Regardless of genre, its place in the canon of the Old Testament affirms its significance as part of the Word of God, offering lessons through its story and characters. Plot and characterization are integral to grasping the author's intent in Esther. The characters, particularly Mordecai and Esther, are central to the narrative's development. Mordecai is introduced as a certain Jew, living in Shushan, a capital of the Persian Empire. The author portrays him as either a typical or ideal Jew of the Diaspora, an exile descended from those taken with Jeconiah. His actions suggest he is an ideal example, living as a man of God should despite being in a foreign land. Identified as a Benjamite, linked to Saul through ancestral names, Mordecai stands out as a paragon of virtue, unlike other Benjamites with tarnished reputations in biblical accounts. Descended from the upper classes exiled by Nebuchadnezzar, he is depicted as above average—educated, skilled, and adept at navigating high society and government. His Babylonian name, derived from the god Marduk, contrasts with his inner faithfulness, highlighting his ability to thrive under oppression while remaining true in heart. Mordecai's kindness is evident as he adopts Esther, raising her as his own daughter, showcasing his sacrificial and giving nature. Mordecai's character remains steadfast throughout the book, showing little growth because he is already close to perfect from the start. He serves as the standard by which other characters are judged, acting as a type of God in a narrative where God is not mentioned. His refusal to bow to Haman, an Agagite, reflects his stand for righteousness, possibly due to knowledge of Haman's unworthiness or involvement in a plot against the king. By the end of the book, Mordecai rises to great honor and power in the Persian kingdom, recorded in the chronicles, remaining steady and wise, a pillar for Esther to rely upon. Esther, the book's namesake and chief character, also bears a Babylonian name linked to the goddess Ishtar, while her Hebrew name, Hadassah, meaning myrtle, connotes beauty, peace, and joy. Described as lovely and beautiful, an orphan raised by Mordecai, she embodies inner and outer grace despite her low beginnings. Her hidden Jewish identity, a major theme, reflects a broader biblical motif of God concealing His people for protection. Initially passive, a pawn in the hands of others, Esther grows significantly throughout the narrative. From being taken into the king's harem and receiving favor, she transitions to active agency, using her position as queen to expose a plot against the king and later to save her people. Her growth transforms her from a powerless orphan to a powerful figure, akin to a queen in chess, demonstrating the development God seeks in His people. The theme of hiddenness extends beyond Esther to God Himself, whose name is absent from the book. Yet, Mordecai and Esther's actions suggest they know He is present, working invisibly behind the scenes. While Xerxes and Haman remain unaware of His maneuvering to deliver the Jews, Mordecai and Esther act in faith, striving to bring good out of evil, trusting in His unseen guidance.

The Book of Esther holds a significant place among Jewish celebrations, particularly through the holiday of Purim, observed on the 14th of Adar, and in walled cities like Jerusalem, on the 15th, as detailed in Esther 9:17-21. This distinction arises from the historical events in Shushan, a walled city, where the Jews fought for two days and celebrated on the 15th, while those in unwalled towns celebrated on the 14th after defending themselves on the 13th. Purim, falling in the last month of the Hebrew calendar, or in the second Adar during a leap year, is regarded by Jews as the most enjoyable and poignant of their holidays, especially for those in the Diaspora, who identify deeply with the narrative of survival and deliverance in Esther. Purim is marked by a spirit of fun, revelry, and even excess, distinguishing it from more solemn holy days. It is seen as a national and cultural celebration rather than a deeply spiritual one, akin to secular holidays, though it carries overtones of divine providence and deliverance. Some devout Jews fast before Purim, mirroring the fast of Esther and the Jews of Shushan, seeking God's deliverance from contemporary challenges. The entire Book of Esther is read in synagogues on the eve of Purim, accompanied by lively audience participation, including boos for Haman and cheers for Mordecai, enhancing the festive atmosphere. Traditions of Purim include giving gifts, as inspired by Esther 9:22, with Jews sending substantial food gifts to friends and providing money or food to the poor, ensuring all can celebrate in style. This reflects the historical refusal of the Jews to take plunder after defending themselves, emphasizing generosity over gain. Feasting and drinking are central to the day, echoing the multiple banquets in Esther, with celebrations sometimes extending to excess. Costumes are worn by children and adults alike, adding to the day's abandon and joy. Specific foods like kreplach, meat-filled dumplings symbolizing judgment and mercy, and hamentaschen, triangular pastries representing Haman's hat or ears, are enjoyed during Purim. The annual reading of Esther helps Jews in the Diaspora maintain their connection to biblical history, portraying Esther as a model of piety and faithfulness amidst persecution. The book stands as a powerful statement against anti-Semitism, reinforcing hope that God protects His people even in hostile foreign lands, a belief that sustained Jews through historical trials.

The Book of Esther recounts a critical episode in the ongoing conflict between the descendants of Amalek and the people of Israel, portraying a deep-seated enmity that stretches back through generations. In this narrative, Haman, identified as an Agagite and a descendant of the Amalekites, emerges as a central figure of evil, embodying the historical hatred and ruthless tactics of his lineage against the Jews. His introduction in Esther 3:1, alongside Mordecai, a Benjamite with ties to Saul, sets the stage for a renewed confrontation reminiscent of the ancient Saul versus Agag conflict, highlighting the perpetual hostility of Amalek toward Israel. Haman's character is depicted as thoroughly vile, marked by pride, deceit, and a genocidal intent against the Jews, which is presented as typical of Amalekite behavior. His name, possibly meaning unrest or clamor in Hebrew, and his title as an Agagite, linked to meanings of violence or destruction, underscore his malevolent nature. His hatred for Mordecai, who refuses to bow to him despite the king's command, fuels his wrath, leading him to plot the annihilation of all Jews in the Persian Empire, an overreaction that reveals his ruthless and destructive tendencies. Mordecai, in contrast, stands as a figure of righteousness, refusing to honor Haman due to the longstanding enmity between their peoples and the divine judgment against Amalek. His actions reflect a deep understanding of the historical and prophetic condemnations of Edom and Amalek, positioning him as a representative of God's will in the narrative. Haman's manipulation of King Ahasuerus, through lies and promises of vast wealth, secures the authority to execute his genocidal plan, demonstrating his cunning and the depth of his enmity. The casting of lots, or pur, by Haman to determine the day of the Jews' destruction, ironically becomes the basis for the festival of Purim, as God sovereignly intervenes to turn the intended day of annihilation into one of deliverance. This event, set nearly a year in advance, provides Mordecai and Esther the time needed to counteract Haman's scheme. The narrative captures the horror and confusion in Shushan as the decree is announced, likening Haman to a harbinger of a holocaust, while setting the stage for the Jews' eventual salvation through divine providence, though God remains seemingly hidden in the account.

The Book of Esther is set in the post-exilic period, specifically between the completion of the Temple in 515 BC and the arrival of Ezra in Jerusalem around 458 or 457 BC, fitting between the end of Ezra 6 and the beginning of Ezra 7. This narrative unfolds entirely within the Persian Empire, centered in Shushan, also known as Susa, a capital city of Persia, and not in Jerusalem. Esther and her cousin Mordecai lived and, as far as is recorded, died in Persia, exemplifying the life of God's people in a foreign, ungodly world, outside the territory traditionally seen as His kingdom. One of the central lessons from the Book of Esther is how God's people should conduct themselves while living in such an environment. This theme aligns with the broader context of the Jewish Diaspora, where many Jews remained in places like Babylon and Persia after the exile, continuing to worship God, build synagogues, and maintain their identity as Jews. The story of Esther emphasizes living peaceably in a foreign land, reflecting the instructions given in Jeremiah 29 to settle in, work hard, seek peace with neighbors, and await God's plans without resistance or rebellion. Mordecai is introduced as a certain Jew in Shushan, presented as an ideal Jew of the Diaspora, a model for how God's people should live in a foreign land. His genealogy links him to the tribe of Benjamin, specifically to the line of Saul, through names like Kish and Shimei, despite the checkered history of his ancestors. Mordecai rises above this as a paragon of Jewry, descended from the elite exiles taken during the revolt of Jehoiachin in 597 BC, indicating his high status, education, and familiarity with government and high society. His name, derived from the Babylonian god Marduk, signals immersion in the pagan world, yet his heart remains true to God, embodying the principle that character and loyalty matter more than location. Esther, originally named Hadassah, meaning myrtle, also carries a dual identity with her Persian name linked to the goddess Ishtar. She keeps her Jewish identity hidden, as instructed by Mordecai, reflecting a theme of concealment in the world. This hiddenness, evident in her name's root meaning "to hide," underscores that her true identity and purpose are to be revealed in God's timing, aligning with His greater plans for His people in exile.

The Book of Esther is one of the five Festival Scrolls, known as the Megilloth, which correspond to specific seasons in the Hebrew sacred year. Esther is associated with the winter season, aligning with the festival of Purim, celebrated between the 13th and 15th of Adar, the last month of the Hebrew calendar, just before Passover. The events of Esther, culminating in the salvation of God's people in Persia, are tied to this winter period, reflecting themes of deliverance and divine protection. Within the broader structure of biblical organization, Esther connects to the fifth book of the Psalms (Psalms 107-150), the fifth book of the Law (Deuteronomy), and the winter season, all sharing themes of God's acts and accomplishments of salvation. This alignment emphasizes an uplifting message of hope and triumph, highlighting God's enduring work to bring about salvation during the gloomy winter months leading to Passover.

The Book of Esther is one of the five Megilloth, or festival scrolls, within the Jewish division of the Old Testament known as the Writings, or ketuvim in Hebrew. These scrolls are read during specific festival seasons, and Esther is designated for the celebration of Purim. This placement reflects its significance in commemorating the historical events and deliverance associated with that festival.

The book of Esther presents a unique narrative where God's name is not mentioned, yet His involvement in orchestrating events is profoundly evident. Set after the Jews were released from exile to return to their homeland, the story unfolds in the Persian Empire under King Ahasuerus, whose realm spanned 127 provinces. Many Jews, including Mordecai and Esther, remained in Persia for reasons unclear. The account centers on Haman, an Amalekite with a deep-seated hatred for the Jews, rooted in historical enmity dating back to Israel's exodus from Egypt. Promoted by King Ahasuerus to a position second only to the king, Haman was to be honored by all with bows and homage. However, Mordecai refused to bow, inciting Haman's fury. Driven by hatred, Haman plotted not only against Mordecai but sought to eliminate all Jews throughout the provinces. Manipulating the king with crafty words, Haman described Mordecai's people as lawbreakers, securing a decree sealed with the king's signet ring to annihilate them. Celebrating his apparent victory, Haman sat with the king, reveling in his scheme. Haman's hatred intensified each day as he passed Mordecai at the king's gate, seeing his refusal to bow. His rage festered as he boasted to his family of his exaltation and his invitation to a banquet with the king and queen. Yet, Mordecai's defiance gnawed at him. Following his family's advice, Haman prepared gallows 75 feet high—far exceeding the necessary height—to hang Mordecai, revealing the depth of his malice. Unbeknownst to Haman, Esther was a Jew, a fact critical to the unfolding events. At a second banquet prepared by Esther, she exposed Haman's true nature and his plot against her people. Haman's judgment was swift; he was hanged on the very gallows he had built for Mordecai, losing his life and his household to the one he had slandered. Later, all ten of Haman's sons were also hanged, potentially ending his lineage.

The Book of Esther provides a profound example of how everyday circumstances, such as banquets and meals, convey deep spiritual instruction. In this narrative, important events often unfold during feasts, revealing social and political status through seating arrangements and the distribution of food and drink. These occasions are not merely celebrations but carry significant messages about power dynamics and divine providence. Through such familiar settings, the Book of Esther illustrates how God uses ordinary elements of life to guide and instruct His people in unseen, spiritual realities.

The Book of Esther provides significant insights into the use of banquets as pivotal events in biblical narratives. In Esther 1, a grand banquet sets the stage for the entire story, portraying a powerful yet aloof king whose generosity masks a character flaw. In a moment of impatient irritation and drunkenness during this feast, he enacts a law with vast consequences for all affected, illustrating the need for caution at such gatherings due to underlying currents of critical importance. Later in the account, Esther's banquet for the king and Haman becomes the moment where her trap is sprung, sealing Haman's fate. These meals in Esther demonstrate how banquets serve as venues for political and social maneuvering, carrying profound messages and instructions within the broader context of God's Word.