A Brief Study of Evidences For The Canonisation of The Book of Esther

A BRIEF STUDY OF EVIDENCES FOR THE CANONISATION OF THE BOOK OF
ESTHER
INTRODUCTION
I. The Disputes of canonisation of the book of Esther

A. Conservative Positions
B. Liberal Positions
II. The Affirmation of canonisation of the book of Esther
A. God’s Existence
B. God’s Providence
C. The Feast of Purim
D. Jewish views about the book of Esther
Introduction
Many of the people counted the book of Esther as one of the beautiful book in the Old
Testament, while others put doubt in its validity if this book should be put together in the
canonical books of the Bible, since God’s name was not even mentioned in this book that
brought confusion to the modernists stand. Conservative writers, count Esther as a canonical
books, but modern writers put a big question mark on this. Conservatives, count Esther as
inspired word of God and strongly believed that the Bible is none other than the Word of God.
Once God put the 66 Books of the Bible, conservative writers never question God, why. They
believed that God never fails to put things together in His perfect will and time. While modern
critics questioned this book, conservative writers said just accept this as God’s whole counsel for
the Christians to learn from this. It is God who put these words to the pen of the writers, which
people should not criticize.
Conservative writers count this as a fascinating book but modern commentators count the Book
of Esther as a good storybook and a good journalism which states only the fact without
comment. “The book of Esther is treated as a literary unity in this commentary.”1 Just “Like
other stories in the Bible, the book of Esther portrays history with all of the artistry of great
literature.”2 While others viewed this as a great literature, here is all the more comment from
them, that “The book is often called a “historical novel,” with some writers putting more
emphasis on “novel” and others in “historical.”3 This is not supposed the way people should
view God’s word, to question God’s wondrous acts even from the past. People should embrace
them with the mindset that it is God’s word and not man.
1
Karen H. Jobes, Esther: The NIV Application Commentary: From Biblical Text...to Contemporary Life
(Grand Rapids, MI: Zondervan, 1999), 39.
2
3
Mervin Breneman, Ezra, Nehemiah, Esther, vol. 10 (, TN: Broadman & Holman Publishers, 1993), 281.
However, “In spite of the puzzling problems that surround Esther, the book has a valuable
contribution to make. It provides information and insights that enhance our understanding of
Jewish communal life. It illustrates Israel’s ability to survive and even flourish under dangerous
conditions. It serves as an example and a source of encouragements to Jews of other
generations. It describes interesting customs of Persian court life.”4 Even though modern critics
viewed this book in their way, as a true believer of God, we have to believe that in “Christian
Theology, however, is concerned with the character of the unseen God, who manifests himself in
the events of human history.”5
It is the writer’s intention to write this paper and to talk about the different views from Liberals
and conservatives stand about the book of Esther. To prove that the Book of Esther though never
mentioned about the name of God, the writer intend to write that God is behind all of what is
happening in the book of Esther. Also to prove that the existence of God, His sovereignty, and
His attributes are seen in this book and to oppose the liberal view about the beauty that the book
of Esther imparted for all the believers. God is always pleased to those who stand in the truth of
His word and to give all the account and glory all to God alone! May this paper will also bring
glory unto His name and show how great He is and His providence is from generation to
generations.
The Disputes of canonisation of the book of Esther
Conservative Position
Historicity
As God written His word for His children, there is always have a purpose that even the book of
Esther was written in the way that is different from other book of the Bible. The book of Genesis
written as history for us to know on how God created man in His own likeness, followed by
different narratives that God written for us to know everything from the past. The book of
Exodus was also written for us to know on how the Israelites left Egypt to go to the promise
land. It is God the one who recorded them using His chosen people to write His sacred word.
Likewise, in the book of Esther, though it was written differently unlike the book of Genesis and
Exodus but children of God have to be very sure that they should believe that it is God who
inspired His word and preserve them to the end.
The book of Esther was counted as one of beautiful narratives by the conservative scholars.
Thus, it is a biblical narrative written and unlike liberal scholars counted this as only a fiction.
4
Mary Frances. Owens, Laymans Bible Book Commentary: Ezra, Nehemiah, Esther, Job (Nashville, TN.:
Broadman Press, 1984), 67.
5
Biblical narratives have their own characteristics, for reason that Sailhamer commented that
“The biblical narratives are not content to leave the task of representing history to allegedly
neutral or independent sources. The only history, the only world that matters, is that which is
depicted in their own stories. The reader is invited to become part of that world and to make its
history the framework for his or her own personal life. The reader of the Bible is called upon to
submit to the reality represented in Scripture and to worship its Creator.”6As some people
viewed the book of Esther differently unlike how conservative scholars do, yet it is true to say
that Biblical narratives always lead us to worship God in His wondrous works He had done.
Biblical narratives always let the readers read the Bible meditatively and learn something from it
and that we may apply it in our own lives.
The book of Esther was at first never counted as one of the canonical books of the Bible for it is
been argued that the name of God was not there. The members of the religious community were
profound students and they studied the Hebrew Sacred writings. Probably for the reason that they
knew well the Hebrew writings, the book of Esther was not counted as one of the Hebrew
writings and was at first did not recognize as canonical. Nevertheless, in the later part after long
debate, these scholars counted and accepted the book Esther and through these years because of
that decision Christians also have benefited from this book of the Bible. Cited Esther 9:28, “And
that these days should be remembered and kept throughout every generation, every family, every
province, and every city; and that these days of Purim should not fail from among the Jews, nor the
memorial of them perish from their seed.” This verse might one of the possible reasons why Esther is
now counted as canonical books especially that in the book of Esther that the Feast of Purim was first
celebrated.
Some good commentators also commented in this book as they impart their view for the book of Esther
and one of them is Spurgeon who commented that “The Lord intended by the narrative of Esther’s
history to set before us a wonderful instance of His providence, that when we had viewed it with
interest and pleasure, we might praise His name, and then go on to acquire that habit of
observing His hand in other histories, and especially in our own lives.”7 Having this biblical
narrative from the book of Esther as the Christians of today counted, received this as infallible
and inerrant word of God, biblical narratives are not of error having its world history written on
it. The Bible is not fiction, but it is the only history and it is the only true account written by God
to let the whole world know about the past. Whitcomb also commented to prove that this book
contains no error and cannot be compared by any of the writings says that, “No historian could
rightly demand that every detail of the book be confirmed by outside evidence. In the very nature
of the case this is totally beyond the limits of scientific historiography. At the same time, it is now
more obvious than ever before that no statement in the book can be proven erroneous. In view of
the abundance of names, dates, places, and customs mentioned in the book, this is so remarkable
6
John H. Sailhamer, Introduction to Old Testament Theology: A Canonical Approach (Grand Rapids, MI:
Zondervan, 1995), 216.
7
Charles H. Spurgeon, The Treasury of the Bible: 1 Chronicles to Psalm 111, vol. II (Grand Rapids,
Michigan: Baker Book House, 1988), 160.
that it places Esther into a vastly higher realm of reality than the apocryphal books of Judith and
Tobit with which it is often compared.”8 “Now the personal relationship of Mordecai and Esther
to the God of Israel is not mere academic question. Upon the proper answer to this question
rests, to a large degree, the explanation of the absence of God’s name in the book, the place of
the book in Hebrew canon, and the theocratic relationship of modern Israel to God.”9
As believers and children of God we have to view God’s word highly without thinking that this
contain errors but biblical viewing it with full respect that “The book of Esther is a vitally
important part of the body of Holy Scripture.... it is inspired, innerant, historically accurate,
canonical, divinely authoritative, and theologically significant.”10 “Only Scripture is “God-
breathed” (2 Tim. 3:16, literal translation) and therefore completely authoritative and
dependable.”11 “Of the book of Esther, as of all other parts of canonical Scripture, the Christian
can confidently affirm: “Thy word is truth” (John 17:17).”12
Liberal Position
Historicity
As from liberal position that contradicts from the conservative views written above, liberal
commentators un-highly viewed the book of Esther in different way around. As for the
conservative scholars is concerned, historically they received that the book of Esther is to be
viewed highly as God’s word and never to be criticize. Sensing from the liberal position who
viewed the historicity of Esther as one of the ethnicity and just tribal narratives since God’s name
was not mentioned in this book. As to prove this point, Jobes clearly gives an introduction from
his book about “...interpreters throughout history have found the book of Esther to be a
somewhat troubling presence within the canon of the Old Testament. This book has next to
nothing to commend it as a religious text, much less the inspired word of God for the Christian
church. The only textual link it has to the rest of the Old Testament is that the story it tells
involves the Jewish people. If one went through the text and replaced every occurrence of the
word “Jews” with the name of some other ethnic group, there would be no reason to think the
story had anything at all to do with the Bible.”13 Many of the conservative commentators also
who were against by the views of Paton that say’s that the book of Esther is not historical wrote
in their book that “Paton say’s, “In view of these facts the conclusions seem inevitable that the
Book of Esther is not historical and that it is not doubtful whether even a historical kernel
underlines its narrative.”14Nonetheless, while Paton viewed the book of Esther as non historical,
8
John C. Whitcomb, Esther, the Triumph of Gods Sovereignty (Chicago: Moody Press, 1979), 20.
9
10
11
12
13
14
one of the author also said that this book is historical through collecting the facts from the book
says that “Other details would tend to confirm the historicity of the story: the character of
Xerxes, the extent of his empire, his capital city, details of customs at court, the excellent postal
system (3:13;8:10), mourning prohibited (4:2), the death penalty of hanging (5:14), the word pur
discovered on dice, and new discoveries concerning the use of dice and lots in ancient times.
Also the gap between the third year of Xerxes (Esth 1:3) and the seventh year (2:16) may be
explained by the Greek campaign (including its preparation) from 483 to 479. Ezra 4:6 also
provides other evidence of opposition to Jews in the reign of Xerxes.”15 But is it right to prove
the historicity of the book of Esther through collecting data’s and facts? One commentator highly
disagree that that to prove the historicity of the book of Esther is not merely by taking the facts
and conclude but he said, “If it were possible or necessary to prove the historical accuracy of an
ancient document in every detail, the document, then, would be only a collection of facts we
could obtain elsewhere. The arguments against Esther’s historicity are based primarily not on
evidence but on the absence of conforming evidence, in some cases, and on improbabilities
judged from our limited knowledge of the ancient world….Therefore, instead of doubting the
details of the Book of Esther until they are confirmed by external sources, we will proceed on the
assumption that Esther is a trustworthy witness to history.”16
While there are some other writers who questioned, viewed the book of Esther wrongly, there are
liberal writers also says that the book of Esther is but a fiction and a novel. There are some
arguments that they raised to prove their stand, that “Esther is neither pure fact nor pure fiction;
it is historical novel,”17 but from this author who disagree on those views exposed this liberal
stand says “There are number of reasons to prove to believe that Esther is fictional is that: six
months of feasting, some details of Esther, some inconsistencies within the book are pointed out
about Mordecai’s being one of the captives in the time of Jehoiachin. While objections to prove
the historicity of the book of Esther is this: the contradiction that Mordecai was among the
captives from Jerusalem before the story of Esther began, the banquet that lasted 180 days is
questioned, the casting of lots of Haman eleven months before execution of the Jews, it is
unlikely for Mordecai to have such high position in the Persian Empire. Details such as these
have tended to change the critical climate,”18 this exposure to prove his point that counting the
book of Esther as not fictional neither a novel.
While the writings above argues about the historicity, and counting the book of Esther as fiction
and a novel, there are some others also who formed rumours that the book of Esther is a non-
religious book. It is said that “Beyond the fact that the book of Esther is conspicuously non-
religious, the two main characters, Esther and Mordecai, do not seem to reflect the character of
15
16
17
Carey A. Moore, Esther: Introduction, Translation, and Notes by, vol. 7B (Garden City, NY: Doubleday
&, 1971), LII.
18
Mervin Breneman, Ezra, Nehemiah, Esther, vol. 10 (, TN: Broadman & Holman Publishers, 1993), 280-
285.
other great biblical heroines....Esther shows no concern for the dietary laws when she is taken
into the court of a pagan king.”19 Having Mordecai and Esther used to invoked their liberal stand
to question the book of Esther they added that “...Mordecai is often described as a wise and
insightful man who knew how to turn disaster to victory. He is celebrated among the Jews as a
beloved national hero. But note that Mordecai was the one who insisted that Esther conceal her
Jewish identity, even though it would mean compromising whatever faith she possessed and
violating the Torah.”20 Furthermore, while they invoked the two characters in this book, these
commentators also commented that “The text is strangely silent about the motives and thoughts
of Esther and Mordecai. We don’t know what Esther thought about being taken into the king’s
harem or why Mordecai refused to bow to Haman,”21 also pointed out that the author of the book
of Esther was “...silence about God’s role in the Esther story should be allowed to stand and its
significance carefully considered. The events in this book are deliberately left uninterpreted by
the divinely inspired author, resulting in a purposeful ambiguity.”22 However, the interpretations
of biblical narratives was also questioned that “However, we can read a theological message of
God’s providence in Esther only by interpreting Esther within the larger context of the biblical
canon....We must be careful, then, to distinguish what we can learn from Esther by brining other
biblical concepts to our reading of it from what the author actually say’s, or (more to the point)
he does not say within the book itself.”23 While interpretations are questioned, sadly God’s
existence also was included that “The great paradox of Esther is that God is omnipotently
present even where God is most conspicuously absent.”24 “Is God present or is he absent? From
reading just Esther alone, we cannot be sure.”25
Nevertheless, while liberal positions given their different views about the book of Esther, the last
but not the least who have presented their cause was also the early church people. “Christians
also have had different opinions about the canonicity of Esther...Athanasius (295-373) did not
include Esther in the canon but considered it edifying reading along with Judith, Tobit, and
others...” 26 Quoted from this book as the author quoted from another book said “Luther was
hostile to the book and said he wished it did not exist.”27 But “What should be our conclusion?
19
20
21
22
(Grand Rapids, MI: Zondervan, 1999), 43-44.
23
24
25
26
27
Its firm position in the Jewish canon and the consensus of Christian believers since the early
church indicate that it should be considered part of the canon of Scripture. We have no choice
but to recognize and treat it as part of God’s message to his people.”28
The Affirmation of canonisation of the book of Esther
God’s Providential Care
All throughout the views that has been stated in the precious chapter in this paper, God’s
existence should not be left out as it is strongly approved that God does exists in the time of
Esther and that the book of Esther is not to be question like the liberal writers did. This
fascinating book as other may count on, other writers also count this “It is a story of faithfulness,
courage, and irony. Most of all, it is the story of how the Jewish people survived and planned
pogrom that would have meant their end. Only one conclusion can be reached when the book is
read: God was behind it all.”29 While the book of Esther stands out as a fascinating book and a
story of faithfulness that has been mentioned above, also the book of Esther “is a divine message
of hope for Israel as well. Even in her unsaved condition, cut through unbelief from her God-
given institutions, she has not been forgotten by her God. The nations of the world may have
long since forgotten His Covenant with Abraham. But Jehovah has not.”30
Then why God’s name was not mentioned then? “The true reason is that Mordecai, Esther, and
the Jews of Susa not only were outside of the promised land but, moreover, were not even
concerned about God’s theocratic program centered in that land.”31 “To suggest that this name
would offend Persian officials and therefore all references to Him were carefully excluded from
the book...”32 Though God’s name was not mentioned in the book of Esther, but is it not God in
His attributes, “Was he not, then, the Author of the great deliverance wrought for his people in
the days of Esther? And do we not learn the glory of his grace, and wisdom, and power, from this
work of his hand?”33 Though it is been written in the Bible the acting of Mordecai to get the
attention of the queen in Esther 4:1, was he not right to cry unto the Queen to ask her help?
When the time that the kings commandments and his decree came to the provinces in 4:3, was it
not right for Mordecai to cry out to ask help? Though it was not written that Mordecai did cried
out to God first before he cried out to ask Esther’s help, but it is not possible for them as a Jew to
forget their God who is being with them through their journey in the foreign land.
28
29
30
31
32
33
George Lawson and Alexander Carson, Expositions of Ruth and Esther and God's Providence Unfolded
in Esther (Evansville, IN: Sovereign Grace Pub., 1960), 150.
In the time of Prophet Jonah, when God sent Jonah to Nineveh to bring reformation there, when
the people heard Jonas declaration about the punishment of God to them in Jonah 3:6, the very
first person who “...arose from his throne, and he laid his robe from him, and covered him with
sackcloth, and sat in ashes” was the king of Nineveh. They repented of all their sins and prayed to God to
forgive them from their sins and the king declared fasting (Jon 3:7-8) that even the beast and the man was
not allowed to eat food neither drink but “But let man and beast be covered with sackcloth, and cry
mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their
hands.” They rendered prayer to God to deliver them out of His great judgement. Likewise the same as of
what happened in Esther’s time, that Mordecai asked Esther’s help to come to the king to ask a favour for
them and to save them from this dreadful moment of their life. When the time that Esther knew the reason
of why “Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the
city,” (4:1) Esther was also willing to help and told the Jews to “fast ye for me, and neither eat nor drink
three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which
is not according to the law: and if I perish, I perish. This shows that Esther though willing to perish, but
she is willing to give her life to save her nation and her faith though was not mentioned but can be seen
through her actions. “And fast for me” implies prayer and fasting and also suggests that Esther had
a genuine faith in God. Esther believes that God answers prayer.
As from the history of the king in 2 Chronicles 22-24 in the account of queen Athaliah who
killed all the royal seed except for Joash who was kept alive, if Athaliah would have killed all,
the promise of the Messiah would not have been succeeded. Likewise in Esther’s account, if God
was not behind all that had happen in Persia, if all the Jews would have been killed by Haman,
the same as the promised Messiah would not have come true. One of God’s attributes is that “We
serve and love a God who cannot lie and whose gracious purposes for the world, in spite of sin
and Satan, cannot be defeated.”34 God’s redemptive plan for His people will not be thwarted by
Satan and he cannot opposed of what God had planned before the foundation of the world.
“These inspired books show us that God took the Abrahamic Covenant seriously. In the one case
miraculously and in the other case providentially, God thwarted Satan’s desperate efforts to
destroy His covenant people....Thus, no Christ and no salvation for the World.” 35 Though God
was not mentioned and referred but His Divine providence “This is the ideological theme of the
book...All things happen at God’s hand...his sovereignty over nature, nations, and individuals.”36
Through God’s existence even from the beginning of the world, His Divine attributes though was
not mentioned, the absence of his name in this book, though writers will say that God does not
exists and was not behind all that had happened in the book of Esther but “The absence of God’s
name and lack of piety in the book are actually strong evidence for the authenticity of the
book...The lack of personal piety on the part of Esther and Mordecai actually strengthens the
value of the book of Esther as a special demonstration of the providence of God.”37 The author
may forget the name of God, the character may forget to mention God, but God will not forget
His promised given to His people and He will surely abide with them forever, because His word
and He Himself “Jesus Christ the same yesterday, and to day, and for ever.” (Heb 13:8)
34
35
36
37
John F. Brug, Ezra Nehemiah Esther (Milwaukee, Wisconsin: Northwestern Publishing House, 1985),
155-156.
The Feast of Purim
In Esther 9: 26-32 as the Feast of Purim was instituted by Mordecai and Esther has especial
something to note about. In the land of Israel there are many Feasts namely Feasts of the Lord
Kevin Conner stated in his book. And besides all this Mosaic feasts instituted especially for the
Jews, but “Besides the Post-Mosaic festivals added to the Mosaic Feast of Tabernacles, there
are two other Jewish Feast worthy of note. These Feasts are the Feast of Dedication which took
place on the 25th of the 12 month, Adar and the Feast of Purim which also took place in the same
month.”38 What is Feast of Purim, and how does it truly came about? “Purim, after the name
Pur, in the Persian language, signifies “lot”. The Feast of Purim, or Feast of Lots has a
reference to the time having pitched upon Haman through the decision of the lot (Esther 3:7)...it
was a yearly celebration and a joyous time in Jewry...”39 “The victory that the church brings to
her people will result in a spiritual Feast of Purim. It will indeed be a Feast of “light, gladness,
and joy, and honour” in which many of the people outside of the kingdom shall become believers
(Esther 8:16-17). It will be “a day of gladness and feasting, and a good day, and of sending
portions, to one another, and gifts to the poor.” It will be rest from enemies and sorrow will be
turned to joy (Esther 9:17-19, 22).”40 Feast of Purim also noted as “Peace was restored and the
Jews celebrated their deliverance. In commemoration of this deliverance, the Feast of Purim was
observed annually.”41 One more to note that, “It is another Post-Mosaic Festival but no
reference is found in the New Testament concerning it. However, there are spiritual and moral
lessons which the church may learn from this Feast which is still kept By Modern Jewry.”42
“This will be the spiritual fulfilment of the Feast of Purim in the church, the bride of the King of
Kings and Lord of Lords. She will be the instrument that God uses to crush the head of the
serpent in the last days (Revelation 12 with Ephesians 5:23-32).”43
But why it is important to be remembered? What is special upon this Feast that was only
mentioned in the book of Esther? As this Feast was a commemoration or as the reminder of an
Era of their captivity, it is also a memorial of the both enemies and friends of the nation, and
most of all, this is a commemoration of a Divine deliverance from the attack of their enemies.
Why it is Divine deliverance even God’s name was not mentioned? It is Divine, because God
was behind that had happened in the Jews during those times, it is through the fast of all the Jews
that God heard them and delivered them out of their troubles.
38
Kevin J. Conner, The Feasts of Israel (Portland, Or.: Bible Temple- Conner Pub., 1980), 93.
39
Kevin J. Conner, The Feasts of Israel (Portland, Oregon: Bible Temple- Conner Publications, 1980), 94.
40
Kevin J. Conner, The Feasts of Israel (Portland, Oregon: Bible Temple- Conner Publications, 1980), 95-
96.
41
Samuel J. Schultz, Old Testament Survey: Part 1 Genesis - Esther(Wheaton, IL: Evangelical Training
Association, 1968), 90.
42
43
While, Mordecai and Esther were not hesitant to institute this commemoration, it is also
important to understand for the readers that it is a Holy memorial of God. It is to encourage
every believer to have true piety and gratitude to God. This Feast instituted also is a faith builder
for the people to be able to put their faith upon God and trust in Him alone. It is also to
remember and to say “Bless the LORD, O my soul and forget not all his benefits:” (Psa 103:2) it
is to encourage all the more the believers to always remember God in every circumstance. To
look back that God is faithful in delivering His people even from the past. It is also surely
remembered by the Jews today, as an important token for them on how God enabled them to
reach in time as this, using through man to deliver His people.
Jewish views about the book of Esther
As liberal commentators commented, at first the book of Esther was not acknowledge that it is in
the canon, and even some Jews did not count this also as part in the canon, as for reasons of
theological, historical, and textual because of God’s name was not even mentioned here. Neither
there are reference to covenant of God, prayer, or angles and many things were missing. Was it
not in this book mentioned about fasting? But some of the Jews they have taken this for granted.
But later the Jews who rejected the book of Esther now counts this as a canonical as it is said
about the Feast of Purim was the only means that they received this book as a canonical.
The question that readers also need to consider is that why people should study Feast? It is
indeed because it is part of the Scripture. In Leviticus 23: 1-2, The LORD spake unto Moses
concerning the feasts of the LORD. The LORD commanded them to keep and proclaim this as a
holy convocations, and the LORD owned this feasts as His own. The Jews received the book of
Esther for the reason that feast of Purim was instituted by Mordecai and Esther and they believed
that it is also from the LORD. In timothy 3:16-17 it was said that all scripture is indeed gieven by
inspiration of God and it is profitable for all the teaching. Every believers should not put a
question on why God include the book of Esther as part of the canonical, because everything that
God has written in His word is His and always be. Feasts also a prophetic types and ensamples,
foreshadowing in Israel’s history future events, and also in Romans 15:4 say’s “For whatsoever
things were written aforetime were written for our learning, that we through patience and
comfort of the scriptures might have hope.” While the feast of the LORD is His and not of
man’s, “And although some have pretended, that the Jews treat this book with less respect than
their other Scriptures, because the name of God is not found in it; yet learned men, better
informed on the subject, assure us, that no book of Scripture, after the books of the lawgiver, is
held in higher estimation by the Jews, than the book of Esther”44as this commentator’s
additional. And though “Not everything in the inspired and canonical text of Scripture was
understood or appreciated by every Jew. But it was not for that reason dropped from the
Bible.”45 It is not the right of man to just throw away the books written in the Scripture for own’s
man preference. God’s word is God’s word, and even man will reject it, God can use anybody to
cause others to accept this fully.
44
George Lawson and Alexander Carson, Expositions of Ruth and Esther and God's Providence Unfolded
in Esther (Evansville, IN: Sovereign Grace Pub., 1960), 150.
45
CONCLUSION
https://www.catholicconvert.com/wp-content/uploads/Jamnia-for-Website.pdf
Breneman, Mervin. Ezra, Nehemiah, Esther. Vol. 10 . , TN: Broadman & Holman Publishers,
1993.
Jobes, Karen H. Esther: The NIV Application Commentary: from Biblical Text...to Contemporary
Life. Grand Rapids, MI: Zondervan, 1999.
Brug, John F. Ezra Nehemiah Esther. Milwaukee, Wisconsin: Northwestern Publishing House,
1985.
Lawson, George, and Alexander Carson. Expositions of Ruth and Esther and God's Providence
Unfolded in Esther. Evansville, IN: Sovereign Grace Pub., 1960.
Moore, Carey A. Esther: Introduction, Translation, and Notes by Carey A. Moore. Vol. 7B. Garden
City, NY: Doubleday & Co., 1971.
Owens, Mary Frances. Laymans Bible Book Commentary: Ezra, Nehemiah, Esther, Job. Nashville,
TN.: Broadman Press, 1984.
Sailhamer, John H. Introduction to Old Testament Theology: a Canonical Approach. Grand
Rapids, MI: Zondervan, 1995.
Spurgeon, Charles H. The Treasury of the Bible: 1 Chronicles to Psalm 111. Vol. II. Grand Rapids,
Michigan: Baker Book House, 1988.
Whitcomb, John C. Esther, the Triumph of Gods Sovereignty. Chicago: Moody Press, 1979.
Conner, Kevin J. The Feasts of Israel. Portland, Oregon: Bible Temple- Conner Publications, 1980.
Schultz, Samuel J. Old Testament Survey: Part 1 Genesis - Esther. Wheaton, IL: Evangelical
Training Association, 1968.

A Brief Study of Evidences For The Canonisation of The Book of Esther

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A Brief Study of Evidences For The Canonisation of The Book of Esther

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A BRIEF STUDY OF EVIDENCES FOR THE CANONISATION OF THE BOOK OF

I. The Disputes of canonisation of the book of Esther

The Disputes of canonisation of the book of Esther

The Affirmation of canonisation of the book of Esther

God’s Providential Care

Jewish views about the book of Esther

Life. Grand Rapids, MI: Zondervan, 1999.

Unfolded in Esther. Evansville, IN: Sovereign Grace Pub., 1960.

City, NY: Doubleday & Co., 1971.

TN.: Broadman Press, 1984.

Sailhamer, John H. Introduction to Old Testament Theology: a Canonical Approach. Grand

Rapids, MI: Zondervan, 1995.

Michigan: Baker Book House, 1988.

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