Esther 10:3

Overview - Esther 10
Ahasuerus' greatness.
Mordecai's advancement.
Treasury of Scripture Knowledge

Esther 10:3  (King James Version)
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.

next unto king
Genesis 41:44 ; 1 Samuel 23:17 ; 2 Chronicles 28:7 ; Daniel 5:16 Daniel 5:29

3:2 Romans 14:18

Nehemiah 2:10 ; Psalms 122:6-9 ; Romans 9:2 Romans 9:3 ; 10:1
This Book, which derives its name from the person whose historyit chiefly relates, is termed in Hebrew,[megillh 'Ectr ,] megillath Esther, "the volumeof Esther." Concerning its author there are various opinions:some attribute it to Ezra; some to Joachim, the son of Joshuathe high priest; others to the men of the great synagogue; andothers to Mordecai, which seems the most probable opinion. Theevents here related probably refer to the time of ArtaxerxesLongimanus, who, according to Prideaux, was the Ahasuerus ofEsther, agreeably to Josephus, (Ant
1 xi. c. 6,) the
Septuagint version, and the apocryphal additions to this book.The history, therefore, comes in between the sixth and seventhchapters of Ezra, commencing about A
M. 3540, and continuing
through a period of twelve years: it relates the royal feast ofAhasuerus; the disgrace of Vashti, (ch. 1:;) the elevation ofEsther to the Persian throne; the essential service rendered tothe king by Mordecai, in detecting a plot against his life, (ch.2:;) the promotion of Haman, and his purposed destruction of theJews, (ch. 3:;) the consequent affliction of the Jews, and themeasures pursued by them, (ch. 4:;) the defeat of Haman's plot,through the instrumentality of Esther, against Mordecai, (ch.5:-7:;) and also the defeat of his general plot against theJews, (ch. 8:; 9:1-15;) the institution of the feast of Purim tocommemorate this deliverance, (ch. 9:16-32;) and the advancementof Mordecai, (ch. 10:;) and though some Christians havehesitated to receive this book into the sacred canon, yet it hasalways been received by the Jews, not only as perfectlyauthentic, but also as one of the most excellent of their sacredbooks. That it is a genuine and faithful description of a realfact, the observation of the feast of Purim, to the present day,is a sufficient evidence; since it is impossible, and in factinconceivable, that a nation should institute, and afterwardscontinue to celebrate without interruption, through everygeneration of that people, in a long succession of ages, inwhatever places they may have sojourned, this solemn annualfestival, merely because one of their nation had written anagreeable fable or romance. It has been remarked, as anobjection to this book, that the name of God no where occurs init: His superintending providence, however, is frequentlyillustrated. It is shewn, indeed, in every part of the work;disconcerting evil designs, and producing great events, by meansseemingly inadequate. It also presents an interestingdescription of mortified pride, and of malice baffled to thedestruction of its possessors; and exhibits a very livelyrepresentation of the vexations and troubles, the anxieties,treachery, and dissimulation of a corrupt court.