My Top 4 Songs from the ApologetiX album "Handheld Messiah"

2 years ago, I criticized some Christmas carols. That didn't go over well. Last year, I posted my top 4 Christmas songs, one on each day of advent. That went much better. So this year, I am going to share 4 of my favorite rock parodies turned into Christmas carols by my favorite band ApologetiX, all from their recent Christmas Album, "Handheld Messiah" (in no particular order).

 My first song is "One Night in Bethlehem," parody of "One Night in Bangkok." I love how this song points out how strange it was for the Messiah to be born in Bethlehem. Yeah, it was prophecied in Micah 5:2, but besides that, nothing exciting happened there. David was born there, Ruth & Boaz lived there, Rachel died there. That's it. Yet God was about take that little town and make it very important with such an important gift to the world.

For the 2nd song, I present to you "Christ In The Stable" by ApologetiX, a parody of "Cat's in the Cradle" by Harry Chapin. I think this song is stronger if you know the original song. The original song tells a story of a father who never never makes time for his son when his son is young, and so when his son becomes an adult, he never makes time for his elderly father. Harry Chapin's song concludes, "My son turned out just like me." The ApologetiX's version is from Joseph's point of view. As he watches Jesus grows up, Joseph realizes how special Jesus is. The ApologetiX's version then concludes, "My Son turned out just like thee [Lord]" Not only does this song well explain both Jesus as God and man, but it also is an encouragment to fathers everywhere to raise a godly son.

Third, I give you "Nice Ice Payment" by ApologetiX, a parody of "Ice Ice Baby" by Vanilla Ice. What seems like a fun/silly paraody in the beginning ends to up to have a deep message. Don't let the busyness Christmas season stress you out. Instead, let Jesus change your attitude!

Fourth, I present to you "We Didn't Start Messiah" by ApologetiX, a parody of "We Didn't Start The Fire" by Billy Joel. As the person who created this YouTube says, "Where Mr. Joel sang about what was wrong in the world, This song show's how the coming MESSIAH was prophesied from Adam and Eve on up. So it sang about what is Right in the world." I like how this song pretty much points out that the whole Old Testament points to the original Christmas, the coming of Jesus Christ. May we look forward to Christmas just like the Old Testament does.

 

[Esther 10] The Epilogue

The story of Esther could have ended just as it ended in Esther 9. Esther and Mordecai win; Haman loses. The good guys win; the bad guys lose. But what’s a good story without a happily ever after? That’s what Esther 10 is: our happily ever after. Some consider Esther 10 another scene in our 3-act play. I see it more as an epilogue. An epilogue is a conclusion to a story that gives full closure. Esther 10 will conclude the story of Esther in a way that gives full closure, so we know confidently that the people of God will live happily ever after.

Esther 10 closes the book of Esther the same way Esther 1 opens the book: proclaiming the greatness of King Xerxes. This time, however, very little is said about Xerxes. Esther 10:1 mentions that Xerxes imposed an empire-wide tax. This seems like an odd way to end a story. In their Commentary, Critical and Explanatory, on the Whole Bible, Robert Jamieson, A.R. Fausset and David Brown suggest it could be to compensate for the hole in the state budget due to not receiving Haman’s funds. On the contrary, Mervin Breneman, author of The New American Commentary: Ezra, Nehemiah, Esther, suggests the tax is to contrast Haman’s funding to the treasury in exchange for the lives of the Jews. The king remains prosperous even with this tax and without Haman’s funds. Carl Keil and Franz Delitzsche, in their Commentary on the Old Testament, propose the tax funded the Purim festival. In Be Committed, Warren W. Wiersbe suggests that tax was on the work and the money of the Jews. If the Jews would have died at the hands of Haman, Xerxes would have never received this money. Now that the Jews could live, the king would prosper off their work and their living, far beyond if the Jews were dead. Or just maybe it’s demonstrating his great power, in his ability to decree and enforce a tax to the far ends of his kingdom. Either way, this is King Xerxes’s happily ever after. For everything else, Esther 10:2 tells the reader to look them up in the official Persian historical records. Unfortunately, to this day, we don’t have most of those records, and furthermore, the Greeks didn’t have a lot to say about him either. Besides that, that’s it.

Esther 10 also closes out with the greatness of Mordecai. Everything else focuses on Mordecai. Notice that Mordecai’s greatness rests on his position in the empire. Note the text says nothing about Mordecai being a righteous Jew or devoutly following the law. He is a good Jew because of his position in the Persian Empire and what he did for the Jews. Speaking of which, notice chapter 10 only credits Mordecai for saving the Jews and not Queen Esther. Mordecai’s pride and Esther’s absentness have left scholars in their textual criticism to doubt Mordecai wrote this chapter, believing it was added later. Sadly, Esther’s absence just might be old fashion sexism. Since Esther did her part of intervening with the king, she is no longer needed. She probably had little to no power when it comes to administering government power. Probably, in King Xerxes’s eyes, just like other kings of that, her sole purpose was now bearing sons. Since the book of Esther does not concern itself with the king’s children, Esther role as mother of the king’s children need not to be mentioned.

While the statement about Mordecai might sound like prideful boasting (especially if Mordecai is the author), the statement also shows some attributes of Mordecai’s character than the reader can learn from. Just as Mordecai put the welfare of his people before his own wellbeing, the reader comes to realize that we cannot truly love our neighbor until we put them fully before ourselves. Just as Mordecai spoke up for a victimized people, the reader learns not to fear defending the poor and weak in society. Both of these life lessons learned from Mordecai come in great contrast to Haman. Remember Haman used his second-in-command power to put himself first and to overpower the small and weak of the empire. In contrast, Mordecai used that power to lift his people up and empower them. Now the reader learns a third lesson: whenever in power, we should use it in a wise and godly way. That way will involve loving other and help the poor, needy and weak.

So the book of Esther ends with this 3-verse epilogue in chapter 10. It contains the greatness of Xerxes, the greatness of Mordecai, and no mention of Esther. That’s it. Like I said above, the book of Esther would have ended just fine without this epilogue. But I believe the Bible has no fillers, so the reader has to ask what the purpose of this epilogue is. Look back at the text again, but more closely. We have Xerxes, supportive of the Jews, as king on the throne. Second to the king is the Jew Mordecai. With a Jew and a Jewish supporter as the two most powerful men up on top, the Jews living all over the Persian Empire must have felt peace and safety. They no longer had to fear any man or men trying to use the government to harm or oppress the people because they had a Jew and a Jew supporter as the top two men of the government, who would protect the Jews from any such attack. Persian records record a new name for the grand vizier position, which dates to around 465 BC. I bet all the way up to that point, the Jews felt this peace and safety, knowing the Jew Mordecai and the Jew supporter Xerxes kept a faithful watch of the Jews’ wellbeing. This was a blessing from God, that came out of his providence.

 

 

When I spent the summer of 2009 in Israel, I noticed some shops selling a certain t-shirt. This t-shirt listed all the nations that stood up against the Jews, and then it recorded them all as “gone.” It even listed Iran as “????.” The bottom of t-shirt said, “The Jewish Nation: The smallest of nations with a friend in the highest of places. SO…BE NICE!” I didn’t buy the shirt, for I didn’t think I agreed with it, but now I wish I did, for it would have created a nice illustration for Esther chapter 10. I invite you to look beyond the shirt’s prideful, arrogant cockiness, and I invite you to make the connection to the book of Esther. Prior to the book of Esther, the Jews ran into conflict with the Egyptians, Philistines, Assyrians and Babylonians. Each one of those civilizations attempted to exterminate the Jews, yet each one ended being exterminated, and the Jews survived and thrived. Add Persia to the list. Haman intended to exterminate the Jews, only for himself and his family to be exterminated. Later on, even Persia would die out (its remnants are the modern-day nations of Iraq and Iran), but the Jews would still be there. A Jewish reader of the book of Esther would look on this past of God siding with the Jews, and he or she could look towards the future in hope, believing God would act the same. I mentioned this in Esther chapter 4. In Esther 4, Mordecai could speak about a deliver to Esther with such boldness because he knew the history of God saving his people the Jews. Add now the Jews living in Persia during the events of the book of Esther. God intervened for Esther. Now the Jewish reader should share in the same hope Mordecai had in Esther 4.

For the Christians, who are also God’s people, the lesson remains the same. Reading the book of Esther, we see how God intervenes in the lives of His people to give them hope, peace, safety and blessing. Therefore, the Christian reader can also hope in a future of peace, safety and blessing. This hope can be for the present, when things may not be going the way the Christian would have hoped. But this hope even extends to the future. The hope seen in the book of Esther is the same hope found in the book of Revelation. We can hope in a peaceful and secure future because we know God is actively involved in the past, present and future. And that future involves God and his people winning at the end, just like Esther and Mordecai led the Jews into winning over the bad guys.

I guess the best way to end this story is the way any good tale ends. “And they lived happily ever after.” J

[Esther 9] Act 3 Scene 3: The Heroes and The Good Guys Celebrate

Why do we celebrate holidays? Typically, holidays are established in order to commemorate some kind of good, wonderful event that happened in the past, whether it be for a religion or for a nation. Even more somber holidays come with a joyous undertone. For example, Americans celebrate Memorial Day to somberly remember the military men and women who had died in American wars, yet the holidays a joyous undertone of celebrating the freedom Americans have due to their sacrifice. If you think about it, the purpose of the holiday is to annually continue the goodness that happened on the commemorative event. For Christmas, to commemorate God’s gift to mankind, Jesus Christ, we give gifts to other people. For Thanksgiving, to commemorate the Pilgrim’s thankfulness for surviving in the New World, we share our thanks. In the Old Testament, God commands Israel to celebrate 7 holidays. Just as we defined “holiday,” the purpose of these holidays was to commemorate what God had done for Israel. Also as stated above, while some of these holiday reminded Israel of bitter times in their history, they had joyous undertones. Passover would remind the Israelites when they were slaves in Egypt, yet it celebrates how God rescued them and freed them from the hand of Pharaoh. Yom Kippur would remind Israel of its sins, yet it would celebrate that God had forgiven them.

In Esther 9, a new holiday will be established. If you remember where we left off in Esther 8, we discussed that Esther 8 was mostly planning. We didn’t see a lot of action happen. Now that plan will come into action. Not to spoil what happens, but it will end good, so good that Esther and Mordecai will decide it deserves to be celebrated for years to come as an annual holiday.

If you can recall how we concluded last chapter, we talked about how God’s providence involves role reversal. Well, that’s exactly where Esther 9 picks up the story. Esther 9:1 confirms the roles were reversed. About 9 months passed since the events of Esther 8. The day that Haman picked by lots finally came. With Haman’s law backing them, the enemies of planned to overpower and annihilate the Jews. Instead, with Mordecai’s new law, the Jews turned the tables and got the upper hand. To put in the words of the New Bible Commentary, “The victims had become the victors.”

Esther 9:2-4 goes into deeper detail on how the Jews turned the tables and got the upper hand. Some of you might have wondered while reading the book of Esther, “If the Jews knew someone was out to kill them on a certain day, wouldn’t they defend themselves anyway? Why wait for a law to be passed?” Well, why did over 6 million Jews march into the Hitler’s concentrations camps, knowing they’d be worked to death (quite literally)? True, we do hear stories of Jews resisting the Nazis during World War II, but those stories are in the minority. The Persian law now backed the Persians Jews with the Persian government. The enemies of the Jews, who wanted to still carry out Haman’s law, must have seen the Persian government stand behind the Jews and then realized they had no such backing. That alone must have struck them with enough fear to back off. Although God’s name is absent from the book of Esther, this has God’s signature on it, for the Lord used fear to help the Israelites win over their enemies in the past. Esther 9:4 reminds us this all only possible through the Lord’s providential plan to make Mordecai second in command. Without Mordecai second in command, the Persian government would not have helped out the Jews, and they would been annihilated.

Esther 9:5-15 records the results of that day. Because Persian laws cannot become totally negated, carnage was inevitable. Despite his death, Haman’s supports probably stood behind his beliefs and readied themselves to attack the Jews. A civil war would break out. When all is said and done, the Jews struck down, killed and destroyed 500 enemies that hated the Jews in Susa alone. This may seem like a lot, but from historical and archaeological records, this is only a small percentage of the city. This means that most of city supported the Jews (or were at least too afraid to attack), and only a minority attacked the Jews. The passage does not mention how many Jews died, hinting that not a lot did die, especially now they could defend themselves. The text also mentions the Jews in Susa killed Haman’s 10 sons, naming each one of them. The sons of Haman must have sought to avenge their father’s death by carrying out and leading their father’s evil plan. Esther 9:7-9 makes it clear that God sided with the Jews and against Haman, for God also sides against Haman’s family when they try to commit the same sin. Naming each son affirm each’ son death, symbolizing total defeat of Haman and his family. If you remember Esther 5:11, Haman brags to his wife and friends about his great number of sons, his great wealth and his great position. Haman now loses his wealth to Queen Esther, as seen in Esther 8:1, his position to Mordecai, as seen in 8:2 and 9:4, and finally his sons in 9:7-9. The destruction of Haman has now come to full completion.

Note in Esther 9:10 the Jews did not plunder any of these enemies, although the law gave them permission to do so. The Jews weren’t in it for the money. Unlike Haman, who sought total domination over all races and ethnic groups in the Perisan Empire, in both power and wealth, the Jews did not seek to become wealthier than any other race or ethnic group in the Persian Empire. They just wanted to defend themselves. Perhaps it is because they knew they didn’t need any national law to receive such blessings, for they knew the Lord would provide them. Shadowing Abram in Genesis 14:23, the Jews did want people, especially enemies making them rich, but God making them rich. Also consider the historical occasion and paralleling Esther 9:10 with 1 Samuel 15:19-21. King Saul, an ancestor of Mordecai, plundered King Agag, the possible ancestor to Haman. This action might have caused generations of anger, conflict and tension. The Jews in the time of Esther made sure they didn’t make the same error.

At the end of the day, the total number of fatalities is reported to King Xerxes. I can’t imagine King Xerxes happy to hear so many people within his capital city of Susa dying. He fears what could happen in the rest of his providences. But he must have understood the necessity for saving the Jews. He asks Queen Esther for further advice on what more could also be done. Esther does not ask for “up to half the kingdom,” but she does ask for a lot. Esther suggests to extend Mordecai’s law for an extra, after Haman’s law expires, to make sure that no one else wants to harm a Jew. Esther also must have been aware that her next request might further infuriate some people, causing further attacks on the Jews. She also suggests that Haman’s dead sons be hanged on the gallows, right beside their father. A note must be made here to understand the culture. Hangings in the Old Testament were rarely to execute by asphyxiation. More often, the person was executed by a different method, then the person was hanged, on either a tree or a gallows, to send a clear message to people: “Don’t commit the same crime, or else you will face the same fate.” Both of Esther’s suggestions are meant to send the same message: “The king sides with the Jews. Don’t mess with the Jews.” King Xerxes takes Queen Esther’s advice. On the second day, 300 more enemies that hated the Jews died. Once again, Esther 9:15 repeats that the Jews did not take any plunder, reaffirming that the extension of the law was merely to further ensure the Jews’ protection and self-defense, not to become more powerful or wealthy.

Esther 9:16 records what happened in all the other providences of Persia. In this 1 verse alone, the reader sees the Jews have the upper hand again. In that 1 day alone, the Jews killed 75,000 enemies that hate the Jews across the Persian Empire. This huge number causes the reader to reflect on how God’s providence has given them a great win. For a third time, the reader hears the Jews did not take any of the plunder. The Jews in the other providences of the Persian Empire reflect the same feelings as the Jews in Susa. They do not participate in this law in order to become richer or more powerful. They just seek protection and self-defense. I call you to remember the book of Esther takes places during the books of Ezra and Nehemiah. Remember the Jews back in Jerusalem are struggling to rebuild the temple and rebuild the city walls, against much opposition from enemies surrounding the city. Take the phrase “get relief from their enemies” (NIV) as literally as possible! How relieved these Jews must have felt to see now the Persian government and Persian military was on their side, defending them. Now the Jews in Jerusalem could truly focus on their reconstruction projects. Comparing the Jews in Jerusalem to the Jews in Susa, the reminder that the Jews did not plunder has a stronger impact the third time around. I imagine it’s possible that the Jews in Susa might have been wealthier than the Jews in Jerusalem, living in a wealthier city (after all, the king’s palace resides there). They wouldn’t really need any plunder. But war had left the Jews in Jerusalem all in the middle class. Plundering their enemies could have increased the city’s gross capita. Instead, they saw God’s blessing not in wealth, but rather in the protection He gave them.

Most Bible start off the section about the Purim festival in verse 20. I believe it starts in verse 17 because verses 17 to 19 establish the reason why the rural Jews celebrate on a different day than the city Jews. In both instances, the festival happens the day after the slaughtering. Since the rural Jews only killed 13 day of Adar, they celebrate on the 14^th of Adar. Since the city Jews annihilated their enemies on the 13^th and 14^th of Adar, they celebrate on the 15^th of Adar.

Esther and Mordecai saw what God had done for them, and they recognize it needs to be celebrated. So Mordecai commands all the Jews to celebrate with a festival. Mordecai decides to name it Purim, after the Hebrew word pur, meaning lot. This references the lot Haman cast to decide the day on which to execute his law. It’s cool to see that when Mordecai saw God’s providence going into action. Esther 9:19-22 depicts what celebrating Purim should look like. On the appropriate day (14^th of Adar for rural Jews, 15^th of Adar for city Jews), the Jews were to give gifts of food to everyone, give gifts of all kinds to the poor, and have a big feast. If you’re reading out of the New American Standard Bible (NASB) or the English Standard Version (ESV), you’ll notice that verse 21 says Mordecai “obliged” the Jews to celebrate. In fact, the ESV uses another form of the word, “obligated,” down in verse 27, and twice more in verse 31. This strong word, along with the strong emphasis in verses 28 and 31, reveal to the reader that the Jews were required to celebrate Purim, for it’s commanded with the same force as the festivals in Leviticus.

Devout Jews today still take this command very seriously, and they still celebrate Purim. Today, they have universalized to 1 day, the 14^th of Adar, with a few important Jewish cities, like Jerusalem, also celebrating it on the 15^th of Adar. Since the Jewish calendar does not sync up perfectly with the Gregorian calendar, the date fluxuates slightly every year, but it typically is mid-March, more specifically March 15. Jews worldwide celebrate Purim universally the same, just as it is recorded in Esther 9:19-22. Jews send food gifts to friends and family. The give donations to the poor and charities. They hold a big feast with special Purim foods (just Google it or Wikipedia it for more information). Although not recorded in Esther 9, yet rightfully practiced, the book of Esther is read aloud by a woman. When Haman’s name comes up, the audience rattles noisemakers to “blot out” Haman’s name. When they read Haman’s sons’ names in Esther 9:7-9, they read it in 1 breath because Haman’s 10 sons died all at once. Depending where the Jewish community is, additional festivities are celebrated. Some Jews will greet each with such greetings as “Happy Purim,” “Have a festive Purim,” “Blessed Be Mordecai,” and “Cursed Be Haman.” Some Jews wear masks to represent how Esther hid her Jewish ethnicity and how God was hidden in the story. Synagogues will put on dramatizations of the book of Esther, in the form of plays or puppet shows. Some Jews will even go as far as burning an effigy of Haman! Some others start the observance of Purim before the actual holiday. Just like Advent before Christmas or Lent before Easter, the 3 days before Purim is a time to prepare for Purim. Following the example of Esther in Esther 4, some Jews will fast and lament to prepare themselves for Purim.

Looking back on Esther chapter 9, Esther and Mordecai saw God’s providence fully work out in the first half of the chapter. They responded to God’s providence by celebrating it in the second half of the chapter. Esther 9 teaches us God’s providence is worth celebrating. Throughout our study of Esther, I’ve been challenging you to think and meditate over how you have seen God’s providence in your life. Have you celebrated them? Have you at least praised God for them? A celebration is an act of praise! Now that you have gathered together all your memories that you see as God’s providence, I now encourage you to praise God for them and find appropriate ways to celebrate them.

[Esther 8] Act 3 Scene 2: The Good Guys Win, the Bad Guys Lose

2 chapters ago, we saw God’s providence on a small scale. Haman went into the king’s presence expecting to punish Mordecai and get rewarded, and he came out rewarding Mordecai and punishing himself. Last chapter we saw God’s providence on a medium scale. King Xerxes sided with Esther and her people, the Jews, and he sided against Haman, leading to his execution. This chapter will see God’s providence on a large scale, and it will be truly a larger scale. We’ll see God’s providence throughout the entire Persian Empire. Just remember how important this large scale providence is. Haman may be out of the picture, but his decree still is in the picture.

We left off in Esther 7 with Haman’s execution. Because Haman is a criminal, the king holds the right to seize his possessions. King Xerxes could have kept it for himself, but he decides to give it to away, perhaps admitting partial guilt for allowing such a foolish law to be signed. Since Esther revealed her relationship to Mordecai, revealed her gratitude to Mordecai for giving her courage to speak to king, and the king’s gratitude for saving him the first time, the king and queen see it fit to receive Haman’s possessions. Xerxes had no objections, especially now learning that Mordecai was his relative by marriage! Once again, the reader sees the tables turned as King Xerxes decides Mordecai shall receive Haman’s belongings. Haman desired to plunder the Jews of the goods after annihilating the Jews, as seen in the edict he wrote up in Esther 3:13. Now Mordecai ends up plundering Haman of his goods. Most significant of all these goods was the king’s signet ring. The signet ring gave the king’s final approval for all the laws of the land. When Mordecai receives the king, he now becomes the grand vizier and second in power in Persia. With Mordecai now in control of the ring, Mordecai has the power to control the fate of the Jews. Whereas Haman abused the king’s power for his own personal vendetta against the Jews, now Mordecai will loyally use that power to save the Jews and benefit the Persian Empire.

Since I said that Esther 8 is a larger scale of what happened in Esther 7, expect to see some parallels in the 2 chapters. Here, in Esther 8:3-6, we will see first parallel. Before we get to that parallel, we see a parallel to Esther 5. In Esther 8:3-6, Esther appears before King Xerxes unplanned and unannounced, just like she did in Esther 5:1-3. The results are the same. Xerxes extends his gold scepter so Esther may stand in the king’s presence and make her request. Now we can reach the first parallel of the consecutive chapters. Just as Esther pleaded for the mercy of herself and her people in Esther 7:3-6, so Esther pleads for the mercy of her people in Esther 8:3-6. I do wonder why Mordecai, the new grand vizier, does not make a plea for a new edict. Perhaps Mordecai did not feel like he had a voice of influence, being new on the job. Or maybe it’s simply a literary device to preserve the parallel to Esther 7. Just like in Esther 7:3-6, Esther humbles herself before the king. Although King Xerxes could rightfully share the blame for passing such a foolish law that cannot be reverse, Queen Esther does not want to shame King Xerxes, for that could sway him. She knows she alone does not have the power to do anything, and she knows the decision purely resides in the judgment of the king. She also keeps it simple, as she simply requests for an edict that will supersede the Haman’s edict.

Esther’s simple request does not have a simple answer. As seen in Esther 8:8, none of King Xerxes’s edicts can be revoked, including the edict Haman wrote. Yet Xerxes gives Esther and Mordecai all the power and resources they need, including the king’s signet ring, to do whatever they see as best of the Jews. Even in the Hebrew, King Xerxes literally says, “You write,” emphasizing the power given to Esther and Mordecai. When I see Xerxes hand so much power over to godly Jews like Esther and Mordecai, I can’t help but see it as Xerxes giving the power back to God. It’s not like God needs the power, for the power was always his. But it’s more like King Xerxes is admitting, “Let’s do what God sees is best.”

Now that Esther has made her plea to Xerxes, and Xerxes has granted the plea and allowed Mordecai to write it up, the attention turns to Mordecai. If you’re keeping track of all the dates in your head, Mordecai writes his decree 2 months after Haman wrote his decree. That means the Jews now have 9 months to prepare themselves. Mordecai’s decree and Haman’s decree have a lot of similarities. Both were sent out as fast as possible to all regions of the Persian Empire. Both Haman and Mordecai had their decrees written in every language spoken in the Persian Empire. Mordecai’s orders even parallel Haman’s orders. Just as Haman ordered for individuals, families and groups to destroy, kill and annihilate any and all Jews, Mordecai orders the Jews to destroy, kill and annihilate any individual, family or group that attempts to harm the Jews. This parallel leads to our second parallel to Esther 7. Just as Xerxes ordered Haman, the enemy of the Jews, to be executed in Esther 7, so Xerxes’s signet ring orders any and all enemies of the Jews to be executed in Esther 8. Finally, just as Haman planned to take all the possessions of the dead Jews, now the Jews can take all the possessions that once belonged to their dead enemies. All these parallels and similarities are supposed to get the audience, both the original audience and you today, to be thinking about Haman’s law in Esther 3. This law was clearly written in this way to combat and overpower a certain law, that is Haman’s law. Overall, Haman’s law commanded death, while Mordecai’s law commanded life.

Esther 8 ends with a picture of Mordecai wearing all the royal clothes. This is the real deal, unlike the borrowed robes Mordecai wore in Esther 6! His blue and white robes are the colors the royal family wore. The purple represents wealth and nobility, as only the richest could afford to wear purple. The crown, or headdress, was probably a large turban, matching in color to the robes. This crown would point back to his close relationship with the king as well. More importantly, however, is how the people reacted to Mordecai and his law. If you remember in Esther 3, Haman’s law left the people of Susa bewildered. The Jews responded with fasting, mourning, wailing and weeping. Mordecai’s law led to a much more positive outcome. The whole city of Susa rejoiced. The Jews were ecstatic, and rightfully so, for they now had a chance to live instead of accepting death. They even got some converts. Yes, it may be out of fear (and whether that’s a good method of conversion is a conversation for another time), but I wonder if some of those converted because they were amazed at how the God of the Jews rescued them when all seemed lost, and they wanted a part of that. Either way, it changed the Gentiles’ attitude towards the Jews throughout Persia.

 

I hope you’ve noticed all the parallels in Esther 8, not only to Esther 7, but to all the previous chapters in the book of Esther. The author of book of Esther (most likely Mordecai) puts these parallels in there to show to you the tables being turned, as we have already seen, yet in this chapter, we see it more specifically. In this chapter, we see the power change specifically connected with certain people. In previous chapters, Haman was second in command. In Esther 8, Mordecai is second in command. In Esther 6, Mordecai is going to be hanged, but Haman ends up getting hanged in Esther 7:10, and Xerxes reminds the reader again in Esther 8:7. Prior to Esther 8, An edict is issued to kill, destroy and annihilate the Jews. In Esther 8, an edict is issued to kill, destroy and annihilate anyone attacking the Jews. The power has shifted from one person or one people to another. This is a specific tables turned, called role reversal. Therefore, in Esther 8, God’s providence is seen in role reversal. God reveals himself in role reversal. In order for God to truly reveal his great and mighty power, he has to reveal it through the weak in the world. God has always been this way from the start. God explains why he chose Israel in Deuteronomy 7:7,8. In those verses, he says, “It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” God made it clear from Israel that he did not choose Israel for any desirable characteristics, like the number of the people or the strength of all the people. Rather, God chose them out of love and devotion to their forefathers. Therefore, Israel could not claim their own power, but instead they had to fully rely on God. Thus, when Israel did become powerful through the Lord, they needed constant reminders to humble themselves, so they can continue to be on the Lord’s side. Proverbs 3:34 reminds Israel, “He mocks proud mockers, but gives grace to the humble.” Peter and James once again remind Christians of this when they say in 1 Peter 5:5 and James 4:6 respectively, “God opposes the proud but gives grace to the humble.” The Bible makes it clear that if you want God to be on your side, you must humble yourself, even submitting yourself to be the weakest. Then God can role reversal you to the top. As Jesus said in Luke 14:11, “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Esther and Mordecai have created a decree which will allow the Jews to fight back, but it doesn’t mean the fighting won’t cease, and it doesn’t mean the bloodshed for either Jew or Gentile will disappear. In the next chapter, we’ll see how the two combating decrees fight it out.

[Esther 7] Acts 3 Scene 1: The Heroes Win, The Villain Loses

Two idioms that can be heard in 21^st century American culture is “having the upper hand” and “having the tables turned.” To “have the tables turned,” someone or something reverses the situation to have the upper hand. To “have the upper hand” means to have power and control over someone or something. Whoever or what “has the upper hand” controls the person or the thing. Put it all together, having the tables turned means reversing the situation in order to have the power and control. That’s exactly what we’ll see in Esther 7. Last chapter, we saw the book of Esther climax as we saw the tables turn to give the Jews the upper hand on the small scale. In this chapter, we see will the tables turn on a medium scale. In the next chapter, we will see the tables turn on the large scale.

Esther chapter 7 opens up with the 5^th banquet mentioned in the book. This banquet probably took place in the afternoon, for time is needed to carry out the rest of the events of the story. In accordance to Persian customs, this banquet probably mostly consisted of drinking wine, perhaps with a few desserts on the side.

It also has the 3^rd opportunity that Esther has to present her request to King Xerxes. This time, Esther wastes no time in relaying her request. She requests the life of her and her people. Esther must have rehearsed this speech, for she carefully chooses her words. Despite the banquet creating an informal time to talk to her husband, Esther still uses the proper terms that someone would use in the public court, like referring to her husband as “o king.” She humbly admits she cannot boss the king around, but rather she needs his favor. Although not using the term “Jew,” by saying “her and people,” Esther has revealed her ethnicity as a Jew. She is smart to say “my people” instead of calling them Jews outright, for it brings the attention to Esther, the queen the king loves dearly, instead of making them an unrelated people. Note that Esther says that her people have been “sold for destruction and slaughter and annihilation”. The “destruction and slaughter and annihilation is a direct quote from the decree Xerxes and Haman drew up in chapter 3. The verb “sold” is a reference to the money Haman put into the treasury in order for the genocide to happen. Speaking of Haman, notice that Esther leaves out his name. Esther makes sure King Xerxes’s focus is on her people, not on Haman.

Finally, I find it peculiar that Esther says that if the case was anything but death, even slavery, Esther would have remained silent. Esther might be proposing that the king cannot afford to let the Jews die. The Jews have contributed to Persian society. Even if they were slaves, they could still contribute to the empire. If they died, however, they could not contribute anymore. I wonder if Esther is thinking of history of Israel. God is able to bless the people of Israel, no matter where they are or what their condition is. God blesses them so much, it overflows to the nations around them, and those countries benefit. Persia has been benefiting from God’s blessing to the Jews. Without the Jews, Persia loses that blessing. Esther makes the annihilation of the Jews an issue for the king. Anything else, it would not be the king’s problem, for the Jews could still contribute to the Persian. But now the Jews are going to be wiped off the face of the Persian Empire, it is the king’s issue, for it could lead instability within the empire, an issue for a king!

Altogether, Esther’s statement shows how humble Esther stands before the king. Esther knows she does not know have the power to sway the king, nor does the king have to even take into consideration what she thinks. Esther’s job, as queen, is to agree and support the king on all matters. Knowing that, I wonder if Esther remember Vashti’s fate for standing up against Xerxes, and she feared she would receive the same fate. Yet God gave her the strength to go through with her request.

As you can tell from verses 5 and 6, Xerxes does not stand against Esther, but rather he sides with her. He demands who has done such a thing. There is some irony in the question. A mass murder on this scale cannot happen without the king’s consent, so the king stands somewhat guilty. Still, it would seem Xerxes does not remember the edict Haman coerced him to sign, or at least Xerxes cannot put the pieces together. Esther waits until the end to mention the name for dramatic suspense, but she then points out it is Haman, whom she calls “the foe (or adversary) and enemy.” This title will stick with Haman, as he’ll be known as the “enemy of Jews” at least 3 more times in remainder of the book. Perhaps Esther used these titles in order to remind that king that actions Haman committed were not just against the Jews, but against the king himself as well. Esther 7:6 describes Haman’s look as complete horror. I can imagine the horror immediately coming over Haman’s face as Esther begins making her plea. He puts the pieces together sooner than Xerxes. No longer is his hatred towards foreigners from a distant land. He was now stands against the queen, the king’s wife, and against the royal family. For that, the king would accuse him of treason, which would lead to his execution.

When Xerxes hears who planned this genocide, he immediately leaves the banquet hall for the palace gardens. Many have attempted to suggest why Xerxes did this. Some suggest perhaps Xerxes tried to calm himself down and let the anger subside. Other suggest maybe Xerxes was planning how to execute Haman, especially without violating any laws of the land. And yet others think Xerxes was doing the opposite: thinking of how to spare Esther and her family when the laws of Persia were irreversible. It could just simply be the king needed from fresh air to process all these things. In a matter of seconds, the king learned his lovely wife and her family were going to be executed, and all at the hands of his second-in-command! That’s a lot to process in such a short time. Imagine trying to think up a way to solve it, too!

King Xerxes’s exit provides some alone time for Esther and Haman. Haman takes advantage of this time to beg Esther for mercy. He knows that he is a dead man walking, and that his only hope for survival is to beg Esther for mercy. Now in the Bible times, people would recline around the table for meals. This was the case for Esther’s banquet. Also in the Ancient Near East, when someone wanted to beg for mercy, that person would fall at the feet of the other person and kissed those feet. When Haman begged Esther for mercy, he must have fell at laid down at her feet, kissing them. Social protocol of the day dictated that men had to keep a safe distance of 7 steps from any of the king’s women, so no wonder Xerxes saw this action as molesting the queen when he re-entered the banquet hall! Xerxes announces, “Will he even molest the queen while she is with me in the house?” This is not a rhetorical question, but King Xerxes speaks as judge bring judgment down on Haman’s actions. At that very second, those nearby covered Haman’s head, the first step for those about to be executed. Even the attendants and the guards nearby knew at the king’s last words that Haman was a dead man.

From Esther 7:8, I draw a parallel from chapter 6. In Esther 6, Haman covers his head in shame after carrying out the reward for Mordecai, the foreshadowing of what was to come. Now here in chapter 7, the attendants cover Haman’s to prepare him for execution. Perhaps Haman should have covered his own head in humility and begged Yahweh, the God of the Jews for mercy instead of Esther. Then maybe his life would have been spared. Yet I don’t blame Esther for extending mercy to Haman, as much as we Yahweh-worshippers would want to extend to grace and mercy to others as Yahweh has extended it to us. Because Persian laws are irreversible, if Haman were allowed to live, he could have still led a successful uprising against the Jews, even if King Xerxes changed his mind. Esther knew Haman could not be trusted, so he had to be dealt with swiftly and harshly.

Soon after covering Haman’s face, Harbona, a eunuch of king, speaks up. He informs the king of gallows Haman built by his house. He even mentions how they were meant for “Mordecai, who spoke up to help the king.” How does Harbona know about the gallows, especially concerning their purpose? Knowing Haman and his pride, he probably boasted and bragged loudly about them. Harbona uses this information to his advantage. As we can tell from the first 6 chapters, Haman was not a nice guy to hang around. He thought he was the best, and he looked down on anyone who disagree with him on that fact. I can imagine that Haman had many enemies besides Mordecai (maybe Mordecai was the only one to stand up to Haman). Perhaps Harbona was one of them. Maybe Harbona saw his opportunity to finish Haman off. To make sure Xerxes finished him off, Harbona reminds King Xerxes that not only is Mordecai a Jew, but also the man who saved his life. Harbona knows what he’s doing. It fuels Xerxes’s anger, and Xerxes demands Haman is hanged on it.

Looking back on this passage, I see a whole lot of irony. Haman wanted the Jew Mordecai to fall at his feet in worship. Now Haman falls at the feet of Mordecai’s cousin, the Jew Esther, for mercy. The gallows Haman built to hand Mordecai now will become the place where Haman will be hanged from. Up to this point, Esther has been a shy queen, staying within her expected boundaries. Now Esther is strong and courageous, making requests and calling out people. Reading Esther 7, it’s easy to notice that there’s a power change happening. In fact, it’s so easy, it’s hard to tell there’s not a power change! Truly the tables have been turned!

 

That’s how great God’s providence is. It can turn the tables; it can give the powerless the upper hand. God’s providence reminds us that God is truly the all-powerful one. 1 Corinthians 1:26-28 states that God is more powerful than the greatest power on earth. In order to demonstrate that power, God uses the powerless of the world and gives them the power to become more powerful than the most powerful. In short, God uses his providence to display his power, and God wants to use you to display his providence and his power. God does so by turning the tables in your life. He can turn you from the powerless to the powerful. You just need to trust in him and take that opportunity when he gives it. Perhaps you can think of a time God has turned the tables for you. You were once weak and lowly, and God turned you the strong and powerful. Reflect on that moment. Thank God for it. Then, use that moment next time you are weak and lowly to rely on God to turn the table. Remember, God is the all-powerful. When the powers of this world turn against you, fear not, for they cannot take down God.

We will see a similar theme in Esther chapter 8, but in a larger scale. Remember this chapter’s theme of God’s providence, and look out for it in the next chapter.

[Esther 6] Act 2 Scene 3: CLIMAX! - A Foreshadowing of the Villain’s Downfall to the Heroes

When I first introduced the book of Esther to you, I said that Esther 6 would be the climax of the story. In literary terms, the climax is the point of the story when the tension heightens to the max, and then a turning point happens in which things cannot go back to the way there were, due the heighten tension maxing out. The characters move forward in either victory or tragedy. If tragedy, the protagonist’s good fortune will run out, leading to downfall, but if victory, the events will cease to stand against the protagonist and now favor the protagonist. Esther 6 is the climax because the tension between Haman and the Jews, like Mordecai and Esther, will come to its max. In Esther 6, Esther and Mordecai will stop receiving bad news and actually get some good news. The climax in the book of Esther will come in the form of foreshadowing. A small event will happen which will foreshadow how the rest of the falling action will occur. As we read Esther 6 together, look out for how the chapter serves as the climax of the story. In what ways does the heightening tension max out, and things cannot return to the way they were? Also look out for what small event will foreshadow Esther and Mordecai ending in victory, and Haman ending in defeat.

The first sentence of Esther 6 mentions how the king cannot sleep. While this sentence may seem like just the opener to explain why the events in the rest of Esther 6 occurred, it also helps give more clarity to what happened in the last chapter. In Esther 5, we hypothesized on why, for Esther’s favor, Esther invited King Xerxes and Haman to a banquet, only to invite him to another banquet again. Perhaps this was God’s working. God knew the king would not sleep, which would eventually lead to Xerxes thinking favorably about Esther. Maybe God himself did not allow Xerxes to sleep until he had favorable views of Esther and Mordecai.

I’m not sure about you, but when I can’t find sleep, I find it helpful to read. Scientists believe reading helps people sleep because it calms the mind down. Xerxes must have known this because he orders for someone to read a bedtime story to him. What better story than one about yourself! Indeed, these stories could put one to sleep, as the king would require the record keeper to record every event that happened, even as much as getting up, eating breakfast, getting a haircut, etc. Now keep in mind that at this point King Xerxes has reigned for 12 years. Of all the events in 12 years, it just so happens to be the one where Mordecai and Esther report to Xerxes about Bigthana’s and Teresh’s assassination attempt. Furthermore, the king remembers Mordecai has not received a reward for his heroic act. Xerxes must have been shocked to hear Mordecai never had been rewarded. In a world where assassins sought every opportunity to assassinate the king, kings made sure recognize and reward supporters who backed the king. Kings did not hold back on their rewarding; rewards were scrupulous and extravagant. To give anything less would bring shame upon the king’s head. Maybe Xerxes felt he now owed Mordecai even more, considering his well-deserved reward was overdue. Once again, the reader has to awe at God’s providence. If Xerxes would have rewarded Mordecai sooner, the king might not have had favorable thoughts on Mordecai. He might have thought he already paid his due to Mordecai, if Haman presented a case against Mordecai, Xerxes would have punished Mordecai to the fullest. Instead, King Xerxes wants to show thanks and favor Mordecai, which will lead to Mordecai’s uplifting and Haman’s defeat, as we shall see

And it just so happens at that very instant in which King Xerxes ponders how to thank Mordecai, Haman has completed his gallows project and has arrived to the outer court of the palace, wishing to request Mordecai be hanged on the gallows immediately. Kings would do their business in the outside court early in the morning before it became too hot. Haman wanted to make sure he was first in line (even before the king was up!). Upon hearing someone in the court, Xerxes asks who entered the court. The young attendants answer that it is Haman, and the king orders Haman to enter. Haman must have thought he just received another privilege. How many people get the opportunity to enter the king’s bedroom? I imagine Haman about to speak up and make his request when Xerxes interrupts him. As the king’s second in command, Xerxes asks Haman for his opinion on how the king should reward someone who the king wants to honor. From previous chapters, we know that Xerxes likes to consult his advisors for sage wisdom. How convenient one of his closest nobles is nearby. As we saw in the last chapter, Haman is selfish and egotistical, so naturally he thinks the king speaks about him. Haman might have thought that this was going to turn out to be the best day honored. Not only was he going to finally finish off Mordecai, but he was also going to be honored by the king, and then dine with the king and queen at a banquet! Haman wants the king to go all out on him, so Haman goes all out in his description.

In essence, Haman suggests King Xerxes throws a parade for the man the king delights to honor, but not just any parade. In this parade, the man the king delights to honor will wear a robe the king has worn (wearing the king’s robe would symbolize close relation to the king), will ride a horse the king has ridden (the crown/crest on the horses head will display that this horse indeed is the king’s horse), and will have a royal noble proclaim the man as a man the king delights to honor. This parade was nothing new. Kings would sometimes do something similar to demonstrate their luxury and/or their power. Such a parade for anyone who wasn’t the king was the highest honor to be received in the kingdom. In essence, Haman suggests that the man the king delights to honor should be treated like the king for day, in which all his peers look upon in dignity and respect.

How fitting Haman planned such an elaborate award, especially because he thought it for himself. Haman could have suggested a monetary reward, but he did not, for he already had great wealth as the king’s second in command. He could have suggested a position of power in the empire, but he did not, for he already was second in command. The only person more powerful than he was the king himself! Instead, Haman suggests an event which will give him the one thing that he does not have. It will force his peers and the people of the empire give him the honor and respect he believe he deserves and has not received. After all, Haman’s hatred of Mordecai and the Jews stems from the fact that Mordecai will not bow to Haman out of respect. Haman’s desire for honor and respect will be his fatal flaw, almost quite literally.

If you’re looking for the exact climax and the exact turning point, look no further than verses 10 and 11. This climax is full of irony. To state the obvious, the tables get turned. Haman arrives expecting to execute Mordecai and then receive honor from the king. Instead, Mordecai ends up receiving honor, leading Haman to walk home ashamed and Mordecai quite alive. Not only is the action ironic, but the internal feelings make this event even more ironic. Haman hates Mordecai, so Haman wants Mordecai dead. Haman does not feel respected or honored by his peers, so he wants a parade. Instead, Haman has to honor and respect someone he hates. As the Bible Knowledge Commentary puts it, “He who wanted respect from Mordecai had to give respect to Mordecai.” Even the fact Xerxes calls Mordecai “the Jew” reeks of irony. This possibly could be the first time Xerxes learns that Mordecai is a Jew, for the official record books would have recorded the citizen’s nationality and family history. The reader has to wonder if the king remembers he order the genocide of the Jews. Yet in this instance, he wants to award a particular Jew, more specifically the one Haman focuses his hatred towards. The reader also has to wonder about how the onlookers in Susa must have felt about this parade. Thoughts that might have run through their head would be something like, “Why is the king honoring a Jew who he will have killed in the near future? And why is Haman, the man who wrote the decree, leading the procession himself?” It must have left the citizens of Susa bewildered! Yet Mordecai seems unaffected. At the end, he simply returns to the king’s gate.

I want you to compare Esther 6:12-14 to Esther 5:10-14 and note the parallels. The parallels further reveal that the climax has happened and the tides have turned. In Esther 5:10-13, Haman comes to his wife, sons and friends boasting. In Esther 6:12, Haman comes to his wife, sons and friends in grief. The covering of the head is a public display that verifies the feeling of grief. In Esther 5:14, Haman’s family and friends encourage his boasting, further lifting him up and further encouraging him. In Esther 6:13-14, Haman’s family and friends put him down and discourage him. The Persian religion strongly believed in signs and omens. What someone might consider luck or fortune meant fate for the Persians. When Haman reports that he went to execute Mordecai on the gallows, only to reward him with a parade, Haman’s family and friends even know how this story will end, and it’s not good for Haman. In contrast to Persian pagan polytheism, Judaism in the book of Esther says different. The God of the Jews does not have to submit to fate. The God of the Jews can actively insert his hand into history and do as his sovereign hand pleases. Since God does not change, the God of the Christians reacts the same way. He inserts his sovereign hand, working the favor his people and against those who oppose him people, just like Haman. God has decided Haman’s fate, and everyone can see it. It would almost seem as if Haman’s wife and friends recognize the Jews have this divine protection. Haman himself has no chance to react, as the king’s eunuchs hurry him away to the next banquet.

God's providence comes in small pieces

Taking a step back and overlooking the whole chapter, at what points did we see God’s providence at work? First, we see it with King Xerxes’s insomnia. The night before an important banquet, the king cannot sleep. Second, we read about how the king reads from the annals and chronicles of Persian on how Mordecai saved him from an assassination attempt. Of all the events of the king’s twelve years reign, he heard the one about Mordecai saving him from certain death. Third, Xerxes wants to honor Mordecai. He could have forgot about paying back Mordecai and never paid him back. Rather, the story reminds Xerxes, and Xerxes wants to pay him back. Fourth, Haman resides in the courtyard when Xerxes cannot sleep and is planning his reward for Mordecai. Because Haman stands in such close proximity, he ends up being the one to carry out the king’s reward for Mordecai, foreshadowing the rest of the story. If you don’t believe in God’s providence, you’ll be saying “it just so happened” a lot in this chapter. It just so happened the king couldn’t sleep. It just so happened the annals and chronicles of the Persians reminded King Xerxes of Mordecai’s heroic act. It just so happens the king is overdue for rewarding Mordecai. It just so happens Haman stands in the courtyard when Xerxes plans his reward for Mordecai, so Haman has to carry out the reward. Truly, God is at work here. All these small pieces of God’s providence come to make a “medium-sized” event of God’s providence, which will foreshadow the larger story of God’s providence for His people.

[Esther 5] Act 2 Scene 2: The Heroes Set Up The Plan

If the book of Esther were to be split into two equal halves, it would be evenly split between chapter 5 and chapter 6, 5 chapters in each half. This chapter, chapter 5, would end the first half. I’m not sure I would recommend splitting the book in half. There’s not really a reason to. If there was a reason, it would be that splitting the book in half creates a chiasm between chapters 1 and 5. So there’s going to be a lot of paralleling chapter 1 and chapter 5. But I rather stick with outlining the plan of the book with the literary pyramid. According to the literary pyramid, Esther 5 is part of the rising action. In this rising action of Esther 5, the reader will see a growing tension between the protagonist and antagonist, and it’s going to come close to peaking.

 

Start off with the first verse of Esther 5. Right away, right after Esther has ended her fast. She has been fasting and praying for 3 days, know how volatile her husband can be, praying God will intervene in his heart. She realizes what she must do, and she goes off to see the king. She has already placed her life in God’s hands; now she will place her life in her king’s hands.  Now if you know anyone who has ever fasted, even if it was just for one day, that person will tell you that fasting for a whole day can make you pretty weak. Now imagine fasting for 3 days. Esther could have been pretty weak. On top of that, remember Esther is doing something very scary. Ever do something so scary that it makes you extremely nervous? What happens to your body? How does body react? Your knees might get weak. Esther is already weak from not eating for 3 days. And now, she nerves might be making her weaker. But Esther isn’t going in stupid. She wears her finest clothing, the royal robes. Perhaps it was for sexual advance. But I think it was just common courtesy. If you were going to see the President about some important petition you wanted to make, you too would dress in your finest. Esther dresses in her finest to appease to the king. Still, what a contrast to what we saw in chapter 2, where Esther took a whole year to prepare before she appeared before the king! One final note in verse 1. In verse 1, most Bibles say “stood,” but it’s really a double entendre. While Esther is literally standing, the word could also mean Esther is “taking a stand.” She is defying the king’s order to make her presence known and to make her wish known.

Now’s a good time to parallel this even to Esther 1 by first reminding you of the rules. The rule for the queen is not to enter the king’s presence unless she is summoned. When the queen is summoned, she cannot refuse, she has to come. Failure to follow either rule, whether it’s to appear uninvited, or to refuse an invitation, could result in anything, from exile to death. The last one to break this rule was Vashti, and she was banned from the king’s presence (which could mean the whole city of Susa). This serves as reminder of how much danger Queen Esther is putting herself in. It all comes down to how King Xerxes responds.

Let’s see how King Xerxes responds in verse 2. The verse says that when King Xerxes saw Esther, he was pleased with her, or she won favor in his sight. I bet Xerxes forgot how beautiful his wife was and got excited seeing her beauty after a 1 month draught of no sight or contact. Immediately the tension dies down as Xerxes holds out his scepter. The scepter was probably as long as Xerxes was tall, covered in gold, and had a knob at the end. Esther touches it, symbolically receiving the mercy, but still recognizing submission and humility. More hope arises in verse 3 when the king asks the queen what her request was. Xerxes must has sensed that Esther had a dire request if she dared to risk her life by entering his presence unannounced. He offers her up to his half his kingdom, a common idiom used by kings during that time, to express that he could give anything his power, as long it did not involve making him less powerful.

Esther could have asked for anything. She could have requested the safety of her people right there, and that would end the story right now. But she knows it is neither the right time nor the right place. The throne room was not the right place for a queen to beg and cry to the king, especially in the presence of nobles and guards. Even if the king did side with her, he might look weak by taking orders from a woman. On a similar note, Esther did not want to make her accusation of Haman a public affair. She wanted it just to be between her, Haman and the king. It was not the right time because Xerxes did not expect such news. Esther knew her husband did not make the best decisions on the spot. For all she knew, she could end up being the one held for treason! But most importantly, we see God at work here, for another event will happen before the big announcement that will make Xerxes lean in favor of Mordecai.

Instead, as seen in verse 4, Esther humbly asks for his presence at a banquet, as well as Haman’s presence. Believe it or not, the second part, the request for Haman’s presence, is the unusual part. Kings were usually very protective, even overprotective, of their women, both wives and concubines alike. Kings were so protective that they were only allowed to interact with other women, eunuchs and the king himself. Both wives and concubines were strictly prohibited from coming into contact with other men (not counting the king and eunuchs). But Xerxes did promise Esther anything, and Esther did request Haman’s presence, so he fulfills the request. But still, why even invited Haman in the first place? Couldn’t Esther just told Xerxes in private, and that would have done the job? Many have speculated why. Maybe Esther hoped to make Xerxes jealous by having another man present, which would make Xerxes come down even harder on Haman. Perhaps Esther just wanted to see Haman’s reaction of shock when the news comes. Or maybe Esther is following a godly example of proper confrontation by personally facing the person she is about to accuse in the presence of a rightful judge.

The story skips ahead to the banquet recorded in Esther 5:5-8. Just like the previous banquets, drinking wine stood at the forefront of the event. The event must have been a more relaxed environment, as Xerxes calls Esther by her name alone, not by her title and name, as he did in verse 3. By the end of the banquet, King Xerxes senses that this was not Esther’s real request, and that she has another real request, and she’s setting up some form of negotiation. He asks again for her request, again promising up to half the kingdom. Once again, Esther requests another banquet with Xerxes. The text does not say why Esther diverted the request again. Perhaps she noticed he was too drunk and not in right mind. Remember this is the king who makes rash decisions when drunk. Maybe she had second thoughts about making such a request at such a venue. It could be as simple as fear got to her. For us as the reader, it builds the tension as we get closer to the climax. Either way, when we look at the overall story, we see God working through it. Once again, because Esther holds off on the big accusation, another event will happen that will put Mordecai in favorable standing with the king. Although we don’t get an answer from Xerxes, we know that answer is “yes” from Esther 5:12. Still, the reader has to appreciate the king’s patience. Kings get what they wanted when they want. They are rarely told to wait. God must have been at work in the king’s heart, for the king waits patiently.

Esther 5:9 says that Haman left the banquet in good, high spirits. Why shouldn’t he be? He was the guest of honor at a banquet with the king, and the king was usually that honorable guest! No noble in the whole empire has ever had that honor. Furthermore, he gets to hear private conversation that normally happens between the king and queen. He must think he’s pretty special to get that kind of treatment. His whole mood goes sour, though, when he exits and sees Mordecai at the gate. Not only will Mordecai not bow to Haman, he will not stand in honor, or even recognize him! It reminds him of how not everyone will give him respect, and it puts him in a bitter mood. How fast can worldly pride and recognition go sour! He is able to restrain himself and go home. There, at home, he brags and boasts about everything from his family to his money, from being second-in-command in Persia to being the honored guest at Queen Esther’s banquet. Take note on how many times Haman uses the pronoun “his” when bragging. As always, it’s all about him. He should have many reasons to be happy with all the good fortune in his life. Still, he can’t get past seeing Mordecai at the king’s gate every day.

The chapter closes with his friends and his wife Zeresh advising him. Their advice seems to feed into his pride. They further lift him up, as if he can do anything. With his power, they suggest he builds a gallows 50 cubits, or 75 feet high. Then go to King Xerxes and request that Mordecai be hanged on them by morning, so Haman can enjoy the banquet in the evening. For those of you of need a visual, this height is about the average height of a barn silo. These hanging gallows were not meant for execution by asphyxiation, but rather, they were meant as a display. Everyone can see the person brutally executed. They would remember the crime the person committed. This encouraged the other citizens of the nation to not commit the same crime. By building a gallows 75 feet high, Haman wanted to send that same message in regards to himself. Haman wanted everyone to know his power, and that he deserved respect for it. Anyone who disagreed with also be hanged on those gallows. Perhaps Haman might have noticed the Jews fasting, and he might have figured this was in response to his decree. Haman wanted to discourage the Jews from standing up and fighting this decree, and what a better way then executing the leader. How ironic for the reader to know that it will be Esther that will lead to his downfall!

 

 

I want to draw you back to the first part of Esther 5. I want to you remind you again about the parallels between Queen Vashti and Queen Esther. In Esther 2, Queen Vashti is summoned to the presence of King Xerxes, and she does not come. In Esther 5, Queen Esther is not summoned, and she arrives unannounced. Both actions show disobedience and disrespect to the king. But notice the great difference in the king’s reaction. King Xerxes responds to Queen Vashti by exiling her from Susa and perhaps the whole Persian Empire. King Xerxes responds to Queen Esther with grace and mercy. Someone people want to brush aside, attributing it to the king making up his own mind or Xerxes being sober. I attribute it to God’s providence. God’s providence involves grace and mercy. Of course, God’s ultimate grace and mercy is his Son on the cross, paying for all our sins, so we would not have to pay with our own lives. Yet God displays grace in and mercy in little pieces within our lives to remind us of that grace and mercy. Ever not finish your homework in time for high school or college, and the teacher gives you an extension on the due date? Ever make a mistake a work, and the boss still lets you keep your life? Ever get pulled over by a police officer for a traffic violation, and the officer lets you go on a warning? This is how God inserts grace and mercy in your life, and he can only do by personally interacting in your life. That’s God’s providence. Therefore, when we have requests, we don’t have to approach God’s throne with fear and trembling, like Esther had to do with King Xerxes. On the contrary, the author of Hebrews reminds us in Hebrews 4:16, “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” Esther approached God’s throne before approaching King Xerxes’s throne, and we can tell by Xerxes’s reaction. Xerxes gave Esther the same grace and mercy God gives all who ask of it. It’s who God is.

We’re halfway through our study on Esther. Tension is tightening on both sides. Both sides are getting riskier. Both Esther and Haman are going to approach their king with requests, each one wanting to kill the other. Who will win out? We’ll see at our climax next chapter. It will all be downhill for one side for the rest of the story.

[Esther 4] Act 2 Scene 1: The Heroes Devise A Plan

Where we last left off, the villain came into the picture and set his dastardly plan into effect, aimed at attacking the heroes. Now it’s the heroes chance to respond. Act 1 focused on introducing all the characters of story. Act 2 will focus in on the conflict and the rising tension between the protagonists Esther & Mordecai and the antagonist Haman. It will peak with the climax in chapter 6, but for now, Act 2 begins in Chapter 4.

Start out with Esther 4:1-4. Mordecai responds to the news by putting on sackcloth and ashes and mourning. This is a common practice in the ancient times. Biblical examples would include, but not be limited to: Job when he loses everything, the king of Nineveh when he hears Jonah’s message, David upon hearing of the death of his best friend Jonathan, etc. As you can see, it’s a common practice. If you noticed, all of them are during sad occasions. Sitting in ashes, wearing sackcloth and mourning was a sign of humility and grief. Mourning in public, he is obviously associating himself as a Jew. He mourns outside the king’s gate, so everyone in the palace can hear him. But he can’t go beyond the king’s gate because of his appearance only the cleanest can enter the king’s residence. Esther tries to offer him clean clothes so he can come in and talk this over with her, but Mordecai is mourning so much, he refuses.

So what happens is Esther chooses Hatatch, a eunuch, to become the middle man messenger.  Hatatch is the 2^nd eunuch mentioned positively in this book, next to Hegai in chapter 2. Esther 4:5-10 records the dialogue. Esther sends Hatatch to find out what all the commotion is about. Mordecai sends back the degree with a suggestion that Esther go before the king. Not only does Mordecai say why he’s mourning, but he fully explains, even giving evidence. Then he proposes a way to fix it. Mordecai asks Esther to appear before the king and beg for mercy.

Esther finally speaks up in Esther 4:11. Up to this point, Esther has been the silent protagonist, only following orders from Mordecai, and presumably the king and the eunuchs. Esther reminds him the rule is she can’t go before the king unless summoned, or else she’ll die. Esther’s tone is even belitting Mordecai. “All the king’s officials and the people of the royal provinces know” would include Mordecai, especially as one who sits at the gate. Esther implies that Mordecai knows the rule, and she also implies he knows that he’s putting his cousin’s life in danger. How a cousin whose treated her like a daughter do such a thing? Esther’s tone also implies reluctance. This statement is her defense on why she does not want to appeal to the king. If she appears before the king unsummoned, she will die, so she does not want to beg for mercy. Esther’s reminder is very descriptive, in order to further defend herself. She even mentions that a month has past without her being summoned (not even for sex!), so she isn’t likely to be summoned any time soon. The only hope Esther would have is the king extending his scepter in mercy to allow entry. While archaeological records have not surfaced any recording of this idea of extending the scepter in mercy (although archaeology has dug up pictures of Persian kings holing body-length scepters), historical records do record the importance of not appearing before the king unless summoned, and the severity of those who choose to break this law. But Mordecai is ready to respond to that. It’s found in Esther 4:13-14. This verse is very important, so important that I’ll put it right here

Esther 4:13-14 NIV (1984 ed.)-

“Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to royal position for such a time as this?”

Some scholars have suggested these verses to be the theme verses of Esther. You might remember that in my introduction I mentioned a verse that would be perfect to use the name “God” or “the Lord.” This is it. It would have been perfect if Mordecai would have said, “And who knows but that God/the Lord has put you in a royal position for such a time as this.” But Mordecai doesn’t. Whether God is explicitly stated or implicitly hinted, Mordecai’s statement stays the same. And what a bold statement it is! Do you realize what Mordecai is saying? Mordecai declares that God will send a deliverer for the Jews, no matter what, even if Esther does not step up. If Esther does not stand up, that does not mean she will be safe. Instead, the Jews will be saved and Esther will die. Bold, right? How can Mordecai be so sure? God’s covenants with Israel! God’s covenants have unconditionally promised a chosen people out of Israel will come. No matter how bad they are or how bad they have become, there will always be a remnant, or a small percentage of what is left will always be around. God has to save the Jews in order for all his covenantal promises to be fulfilled. God will send a deliverer.

 

 

This is a reminder to us that there is no situation that God cannot deliver us out of. The Jews right now seem to be in a tight spot. There is a law that’s going to wipe out all of the Jews, and there’s nothing that can stop it. But Mordecai is sure that a way out will come. A way out came for us, too. Because of Christ’s sacrifice for us on the cross, Jesus made it possible for everyone to be delivered from their sin. Esther was the deliverer of the Jews during this time period, but Jesus is the ultimate deliverer, delivering everyone from everywhere and every time of their sins. And because of Jesus, there is no sin we can be doomed from. All we have to do is come to Jesus, confessing our sin, with a repentant heart. If you have never made the decision to follow Jesus, today can be the day Jesus will deliver you of your sins and welcome you into his family. If you want to make that decision today, make sure you go see a pastor, and they’ll help you with that. But maybe you’ve already received Jesus as your deliverer, but you are still struggling with a sin in your life. I urge you to come to Jesus right now, confess it and receive forgiveness.

Let’s close with Esther 4:15,16. Now Esther has commands for Mordecai. Esther decides that she will fast and pray with her entire harem for 3 days. She asks for Mordecai to lead the Jews in doing the same. After the 3 days of fasting, then she will appear before the king. When the harem receives the news for Esther to fast, they must have realized she was Jewish. While fasting is not unique to the Jewish faith, when Esther calls for a fast that simultaneously with the fast of the Jews, the harem can naturally make the connection. As subordinates to the queen, the harem probably kept her ethnicity quiet. The 3 days of fasting and praying must have been a very emotional time. Esther realizes what she is about to do. She will become a lawbreaker by stepping in the presence of the king unsummoned. She knows what the consequences could be. If she appears before the king unannounced, she is executed. If she does not, Haman’s law is executed, the Jewish people are executed, Esther is found out to be a Jew, and she is executed. Either way, death looms over her head. So she lies her faith totally in God, without even mentioning it. I think here Esther recognizes God as her deliverer, too. So we should follow her example and put our faith in Jesus Christ.

[Esther 3] Act 1 Scene 3: The Villain Is Introduced, and He Begins His Evil Plan

In Esther 1, God’s providence is shown through God setting the stage for Esther to be queen. In Esther 2, God’s providence is demonstrated through God strategically placing Esther and Mordecai. Up to this point, the heroes have been introduced. In Esther 3, we, the readers, will meet the villain. We’ll watch him introduce conflict into our story. Then we’ll ask ourselves, “How does God’s providence work when evil is afoot?”

So let’s meet our villain. Start reading Esther 3, and you’ll bump into him right away. First, we learn that his name is Haman. Second, we learn Haman is the son of Hammedatha. Third, we learn that Haman made his way through the ranks to second-in-command. Haman, in our terms, was a prime minister. We don’t know why he was elevated; the Bible simply tells us he was. Fourth, we learn Haman was an Agagite. The term “Agagite” could mean a couple of things. The complicated answer is that it means he’s a descendant of Agag, the last king of the Amalekites. To give you a brief history reminder, the Amalekites were Israel’s greatest rival. Because of their sin and great hatred towards God’s people, God planned to blot them out. So in the last war between the Israelites and Amalekites, God, through Samuel, told King Saul to totally wipe out the Amalekites. That includes every man, every woman and every child. But King Saul did not listen. Instead, he let King Agag and his family live. It wasn’t until Samuel appeared that the king was killed. Haman might be a descendant of Agag, but it’s dependant on the fact the King Agag’s wife or child escaped the Israelite army somehow. A more simple answer would be Agagite means “from the town/region of Agag” and Agag is either a town or providence of Persia. Unfortunately, the uncertainty of the location also brings this theory into question. Also, may I add, to further the frustration, that Haman’s name has not been found in any archaeological records. But to anyone who says that, I add “yet” to the end. It could still be out there, and it’s just that no one has found it. And even if they can’t find anything, that does not mean Haman didn’t exist.

Continue onto Esther 3:1-5. From the first 5 verses of Esther 3, the conflict is clear. Mordecai won’t bow down or pay honor to Haman. Haman here connects the fact that Mordecai won’t bow down because he is a Jew, and that’s the best reason I can give you, too. Mordecai won’t bow down or pay honor to Haman because Mordecai is a Jew. If I tried to explain it more specifically, I couldn’t because there is no clear, specific answer. Perhaps Mordecai is simply following the 2^nd commandment, which commands the Jews to bow down to no one or nothing but God Himself. So perhaps Mordecai considers bowing down to Haman as idolatry. Maybe it goes back to a historic battle, the battle between King Saul and King Agag. Now it’s the descendant of King Saul who refuses to pay homage to the descendent of King Agag, just King Saul refused to surrender to King Agag. But that would require for both of them to know each other’s ancestry. Or maybe it’s as simple as Mordecai not recognizing Haman as a legitimate authority or power. Remember Mordecai sides with Xerxes, the king, but he doesn’t side with Haman, the second-in-command. Since we don’t know how Haman got into power, it’s possible he got into power in a dishonest way. So maybe Mordecai doesn’t recognize Haman as a legitimate leader and ruler. The specific reasons could be any and every reason given, so it’s hard to say officially. But broadly speaking, we can make the same connection as Haman. It has something to do with Mordecai being a Jew.

So now Haman doesn’t want to kill just Mordecai, but he wants to kill all the Jews, as seen in Esther 3:6. This might seem a little excessive. Wouldn’t killing Mordecai be alone enough to communicate the message to not disrespect the king’s second-in-command? Not in the eyes of prideful Haman! To kill Mordecai alone might make the matter seem insignicant, but to kill Mordecai, his family and his race would send a clear message that this was a significant issue. Once again, I will raise the question, “Does this go back to a historical battle?” Haman might be trying to win the war against King Saul’s descendants that his ancestor King Agag could not finish in victory. I also want to remind you that “every Jew” means every Jew in the Persian Empire. That includes the Jewish refugees trying to rebuild Jerusalem! They already have enough trouble from adversaries, they don’t need more problems.

Haman begins his evil plan in Esther 3:7. The word “pur” comes from the Babylonian word “the lot.” This would the same as flipping a coil, rolling a dice, or even using a roulette wheel. It has been used many times in the Bible, in both the godly and ungodly circumstances. Examples would include, but not be limited to: Lots were cast to choose Mathias as the new disciple, lots were cast to divide Christ’s clothes, lots were cast to figure out whose fault the storm was in Jonah, etc. Now whether the pur is a godly pursuit or not is up for debate. Those for it will quote Proverbs 16:33; those against it will demonstrate that casting the lot came from pagan roots. Let me add one more piece to that equation: the results. The pur is cast on Nisan, which is during our April-May, but for them, it’s the first month of the year. The lot falls on Adar, which for us is February-March, but for them, it’s the last month of the year. Is this a coincidence that it’s going to take a whole year to execute or not? Let that resonate with you for the rest of this chapter. I’ll come back to that, so make sure you have an answer, or at least a thought by the end of this devotional commentary on Esther 3.

Haman presents his plans to Xerxes in Esther 3:8,9. Haman convinces Xerxes that Jews’ customs will not allow them to follow the laws of the land, which will lead to anarchy. Haman suggests the only way to solve this problem is to completely annihilate all the Jews. Haman even offers to donate 10,000 talents of silver to the nation’s treasury, just in case Xerxes feared this would put a hole in the national budget. With the wealth the reader sees Xerxes pour in the first 2 chapters of Esther, it would not have caused a financial, and thus Haman’s payment can be more understood as a bribe. In today’s weight, that would be 666,000 pounds of silver. In today’s currency, that would be worth around $135 million. $135 million is a lot, back then and today, to commit genocide. But Haman sees it necessary and worth it.

Let’s finish up the chapter with verses 10 to 15. King Xerxes does what he does best. He does not consider the consequence of his decision; he just acts. The deal Haman presented sounds pretty good. What’s to disagree with? King Xerxes foolishly gives his signet ring to Haman. The signet ring was what was used to make a seal. The seal of the king was the king’s official word. It gave laws power. What this means is Haman’s words and King Xerxes’s words are now one and the same. Haman’s law declares that every Jew be destroyed, killed and annihiliated, including women and children. Once again, I draw you back to the historic battle between King Saul and King Agag. God, through Samuel, commanded Saul to kill women and children Amalekites, but Saul did not. Because Saul did not, now the descendant of the Amalekites, Haman, sought to kill the Jewish women and children. Haman issues the law to be written in every language and sent off to every province. It was to be proclaimed, or read aloud, for the illiterate. Everyone in the empire is going to know about the law because everyone in the empire is going to be effected. And at the end of this chapter, the only two people who are at peace are Haman and Xerxes. The whole empire is confused, bewildered and scared. This is out of character for King Xerxes. And as we know, the whole reason is because Xerxes is just a puppet for Haman.

Time is up. Do you think the pur is a good method or a bad method? Do you think the timing worked out well, perhaps too well? I’m not sure the method is exactly the mostly godly, but I do believe that the results are godly. Is it just a coincidence that of all the months it could have fallen on it has to fall on the last month, especially when the lot is thrown in the first month. I truly believe this is the providence of God. We’re going to call it “perfect timing.” God providence is perfect timing. For a picture to help you remember, I’m going to put on a calendar. If yesterday’s, which we called “strategically placed” is could be summarized as “in the right place” then “perfect timing” could be summarized as “at the right time.” Ever have one of those moments were things happened at the right time? Maybe you finished a test just before the bell rang. Maybe all your homework end up being due on the Thursday before the big Friday night big game, so you could watch the game without worrying about homework. Maybe the concert just so happens to fall on the weekend you have off of school or work. If I were to think of one, I remember a time where it was down pouring rain on and off. I had forgot my raincoat and I was carrying important papers with me. I was afraid they were going to get wet. Well, just I was about the building, the rain stopped. I walked across the parking lot dry. And just as I starting pulling out of my parking space, it began to downpour again. It stormed the whole time, until I got back to my place. As I parked, the rain stopped again so I could get inside dry. Once I was inside, the rain continued. Of course I praised God. I cannot say that was pure coincidence. It had to be God. I gave you my testimony about how God used perfect timing in my life, and I gave some possible scenarios. I hope you can find some scenarios in your life. And I hope once you realize those moments, you will respond in the same way I did: by praising God.

And with the end of chapter 3 comes the end of Act 1 of the Esther epic. All the characters have been introduced, from the heroes, to the villains, and everyone in between. The villain has brought in the conflict, which will lead us into Act 2 and the rising action. How will the heroes react to the conflict? Will they think up a plan to save themselves and their people? We’ll find out as we continue through Esther!