4/16/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Fifteen: Esther." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 267-278). St. Louis: Concordia Publishing House.
Lessing and Steinmann observe the striking differences between Esther and the other Old Testament books. In particular, Esther never mentions worship or God, and is absent from the works discovered in the Dead Sea scrolls (Lessing & Steinmann 2014, p. 267).
The author of Esther is not identified. However, the knowledge of the setting suggests an author who was Judean but was living in Susa (Lessing & Steinmann 2014, p. 267). The events occurred between 483 and 473 BC, but 9:28 views Purim as an annual commemoration. Chapter ten suggests a date after Xerxes' death in 465. Greek customs, which spread rapidly after 331 BC, are not a factor. Lessing and Steinmann suggest a date around 460 BC. They observe that Xerxes is a Geek name, and that the Hebrew equivalent is Ahasuerus, both attempts to pronounce "Khshayarshan" (Lessing & Steinmann 2014, p. 268). He was the son of Darius, and served as king at the height of Persian power.
Esther describes Judeans who remained in Persia after some had returned to Jerusalem (Lessing & Steinmann 2014, p. 269). The people had assimilated to Persian culture, at least to some extent, judging from the names of Esther and Mordecai being derived from Ishtar and Marduk. Lessing and Steinmann observe the call for a fast without a call for prayer (4:3, 16; 9:31) as a possible sign of a cultural difference between Susa and Jerusalem. There are a number of subtle statements which depict God at work behind the scenes but never express it overtly (Lessing & Steinmann 2014, p. 270).
Esther exists in two different Greek versions, the "Old Greek" which is longer, and the "Alpha text" which is shorter than the Masoretic Text. Both Greek versions expand various parts of the narrative (Lessing & Steinmann 2014, p. 271). Neither is considered to depend on the other or on the Masoretic Text. Lessing and Steinmann provide a synopsis (English) of the additions (Lessing & Steinmann 2014, p. 271-272).
Various scholars have disputed the historicity of Esther, mostly based on chronologies in Herodotus and Ctesias (Lessing & Steinmann 2014, p. 272). Xerxes was known to travel, and his presence in Sardis would not eliminate his being in Susa at times. Some scholars suggest that Esther is called Amestris in historical records (Lessing & Steinmann 2014, p. 273).
Feasts and celebrations are an important theme in Esther. Lessing and Steinmann take them as signs of God's work behind the scenes (Lessing & Steinmann 2014, p. 274). Even secular events can be times of divine activity.
The ongoing hostility between Israel and the Amalekites, first recorded in Exodus 17, re-appears in the person of Haman, a descendant of an Amalekite king (Lessing & Steinmann 2014, p. 274). Mordecai was a descendant of Saul's father, Kish (1 Samuel 9). The defeat of Haman serves as a sign that God favors the Israelites as opposed to the Amalekites.
The deliverance of the Israelites can be seen as a depiction of the work of God in Christ to redeem Israel from bondage (Lessing & Steinmann 2014, p. 275). God's preservation of the Jews in Susa also preserves the line of the Christ. The periods of fasting recorded in Esther also indicate prayer, though it is not specifically mentioned. The work of God can be seen throughout, as he arranges events, just as in the coming of Jesus in the incarnation (Lessing & Steinmann 2014, p. 276).
Sin and grace are seen clearly in God's working through the circumstances of the pagan court to graciously preserve his people (Lessing & Steinmann 2014, p. 276). There is no question about the sinful nature of the people or the gracious nature of God.