Who wrote the book of Esther? Who was the author of Esther?

The author of the book of Esther is unknown. Some think of Mordecai, others mention Ezra and Nehemiah as possible authors; but this is only guesswork. It is certain that one person wrote the entire account with the exception of chapter 9:20-32, which probably was added by another hand. The style is extremely simple; the Hebrew used is much like that of Ezra and Nehemiah. It contains some Persian words.

The purpose of the book of Esther has admirably been stated by Professor Cassel: "It is a memoir written by a Jew to all his people who are scattered in the extensive countries of Persia, in which are recorded the wonderful interpositions of Providence in their deliverance from destruction, which appeared to be certain. It has no other purpose but to narrate this; it is not called upon to give information about other matters; albeit it gives a picture of Persian court life, the like of which is found nowhere else."

Esther (star) comprises a period of about twenty years. We utterly reject the thought advanced by some, that this book is a mere compilation from the Persian records — a page of eastern romance — on the ground that the name of God does not once occur in it. There is a Divine reason for such an important omission. It will be remembered that only a small portion of the nation availed themselves of the edict of Cyrus, granting permission to the Jews to return to the land. The mass of the people were indifferent to Jehovah and His interests, and did not choose to avail themselves of the offer. Yet God watched over them, but secretly, because of their state, thus withholding the very mention of His name.

The scenes of this book come in historically between chaps. 6 and 7 of the book of Ezra. We believe on internal evidence that the book was written by "Mordecai the Jew," and in the metropolis of the Persian Empire. But we would again observe that the questions of When, Where, and by Whom the books of Scripture were written are altogether irrespective of their inspiration and Divine character. The origin of the Jewish feast of Purim or of lots has its historical origin stated here — a feast yet observed and from time immemorial by the Jews. The Persian monarch Ahasuerus is the renowned Xerxes, whose history is so familiar to most readers of ancient history.

We are not told who wrote this book of Esther, but whoever it was was conversant with the Jewish captivity in Persia and knew this history well. It seems he would not deliberately avoid using God's name in the book; but the book is a vital part of God's word, who would not publicly link His name with Israel, though working for them behind the scenes.

As with most of the OT writings the author of the book of Esther (Esther meaning "star") is not mentioned. The Jewish historian Josephus names Mordecai as author of the book. Chapter 10:2-3 however speaks against this, for the author would hardly have written likewise of himself. On the other hand chap. 9:20 explicitly mentions that Mordecai wrote these things. Other sources ascribe the book of Esther to Ezra or Nehemiah.

In any case the author was a Jew whose heart was set on the fate of the people of Israel. Besides he had an excellent knowledge on the situation at the Persian court. This very fact was fully acknowledged by the Greek historian Herodotus and by the excavations of the past hundred years.

Esther's name means "I will be hidden," just as her identity was obscure even after becoming the wife of Ahasuerus; and just as God is hidden from view in the book of Esther. Mordecai, who was finally exalted as ruler in Persia, is at least a faint type of Christ when eventually exalted among the nations. Yet it is not known who wrote the book of Esther, but we know that God is its Author.

We mention the two leading objections. The first objection is that the name of God does not appear in this book. Some ancient teachers have tried to overcome this objection by the theory that the name of Jehovah is found a number of times in the initial letters of certain sentences, which letters spell the sacred name. Jehring, Bullinger and others have adopted this attempt to vindicate the book. But this is at best only a fanciful endeavour to do away with this objection. We believe the Holy Spirit is the author of the book of Esther and has given in it a correct report of this remarkable episode in Jewish history. He does not conceal things and to use initial letters of certain words to produce another word is an extremely unsafe method of Bible study. The Spirit of God had a valid reason why He omitted the name of God, which we state later.

Some have suggested that inasmuch as Esther was to be used in connection with the feast of Purim (a feast of merrymaking) the name of the Lord was omitted on purpose to avoid its irreverent use amid the scenes of feasting and drinking. Professor Cassel in his lengthy commentary on Esther states that the omission of the name of God was an act of prudence and caution from the side of the person who wrote this account. Others claim that the report was taken mostly from Persian records, which would explain the absence of the name.

Ahasuerus reigned from 485 to 464 BC. His predecessor was King Darius (522-485 BC) who is mentioned in Ezra 4:5. His successor was Artaxerxes I. (Ezra 7:1 and Nehemiah 2:1). The events mentioned in Esther therefore happened between Ezra chapter 6 and chapter 7. This is why many presume that the book was written in the second half of the fifth century BC.

The writer of the book of Esther tells us the story of the great deliverance granted to the Jews throughout the extensive dominions of Ahasuerus, from the spiritual standpoint of the Jews of the dispersion. He puts on record a true story which is almost stranger than fiction. The story abounds in what men would call dramatic situations and the most remarkable coincidences.

"One cannot but admire the simple, quiet historical style of our narrative. Laying aside all the reports which only would prolong our way of coming to the essential part of the contents of the book, there is nothing omitted which would contribute to the historical and psychological introduction and illustration. How much is necessary to happen before Israel could have ready help in time of need! What great things, according to the external appearance, must precede, in order to make it possible that a Jewish girl by the influence of her charms ascend the throne of the Persian Empire! The great conference of all the officers of the state, the dreadful war with Greece, and the unfortunate issue of the same, were they not in the hands of Providence so many stepping stones in the path of Esther's ascendancy? in order to replace the loss of Vashti, a woman of equal endowments must be sought for the king, wherever and however it might be! How many things must subserve to the frustration of Haman's wicked plan! The wrath of Xerxes against Greece, and his wrath against his wife. Court intrigues against the powerful influences of a wife, and the vain conceit of offended sovereignty? First drunkenness, then homicidal passion, then new excited sensuality, were the sad instruments which preceded Israel's redemption.

And, in short, when the turn of the different maidens came and, amongst others, Esther's turn, she not only found favour in the eyes of the chamberlain but, still more, in the eyes of the king. "Esther was taken to king Ahasuerus into his royal house in the tenth month, which is the month Tebeth, in the seventh year of his reign" (ver. 16). I may observe, by the way, that it is a remarkable confirmation of these transactions of Ahasuerus belonging to the time of Xerxes, that it was in the third year of Xerxes's reign, as history tells us, that he held a grand council of all the grandees of his empire. The political object was his attempt to conquer Greece, and he returned again in the seventh year of his reign — the very same dates that are mentioned in this book of Esther. During that time he was away from his country and was occupied with that vain effort which ended in the most complete destruction of the Persian fleet, and the overthrow of their armies by the comparatively little power of the Greeks. But, however that may be, I merely make the remark by the way as showing the wonderful manner in which God's providence preserves even the dates, and the way in which the facts fit in. That, however, is a small point, but the great matter is this — that the Jewess was preferred to all others. The Jewess is the one who alone will be the bride on earth of the great King. We know who the great King means. I suppose you are all aware that 'the great king' was a special title of the Persian monarch. Now Scripture uses "the great King" in reference to the Lord. I cannot doubt, therefore, that there is an intention in this typical manner, even, of speaking of Him.