So They Impaled Haman on the Pole
He Had Set Up for Mordecai
7: 1-10

So they impaled Haman on the pole he had set up for Mordecai DIG: The king asked again, implies a previous inquiry. When? Why? What has led up to this dramatic banquet? What does it reveal about Esther’s character? What does it reveal about Haman’s character? While this chapter ends with Haman’s death, what issues remain unresolved?

REFLECT: If you were Esther, would you have handled the situation differently? How so? When have you “stepped out in faith,” as she did? What was at stake? What “enemy” threatens you at this time? What lesson does Haman teach you?

So the next day King Ahasuerus and Haman went to Queen Esther’s banquet (7:1). They both had no idea what awaited them there. This is the fifth banquet mentioned in Esther (see chart below). And as they were drinking wine at the end of the meal on the second day, the king repeated his invitation to Esther, but this time using her royal title: Queen Esther, what is your petition? It will be given you. What is your request? Even up to half the kingdom, it will be granted (7:2). Once again, this saying was not to be taken literally, but meant that the king would look favorably upon her request. This was an encouraging sign for the queen.

The literary structure of the book is highlighted by the repetition of a feast or banquet. Esther starts and finishes with a pair of banquets, with other pairs in between as revealed in the diagram below:

A1 Ahasuerus’ banquet for the nobles of the empire (1:2-4)

B1 Ahasuerus’ banquet for all the men in Susa (1:5-8)

C1 Esther’s coronation banquet (2:18)

D1 Esther’s first banquet for the king and Haman (5:1-8)

D2 Esther’s second banquet for the king and Haman (7:1-9)

C2 Feasting in celebration of Mordecai’s promotion (8:17)

B2 The first day of Purim feasting throughout empire (9:17 and 19)

A2 The second day of Purim feasting in Susa (9:18)

Esther now begins the delicate and dangerous task of accusing Haman without incriminating the king who had, after all, sealed Haman’s decree of death with his full knowledge and approval. She has to provoke Ahasuerus against his friend and closest advisor without bringing the king’s wrath down upon herself.⁷⁹ This was no easy task.

  Then Queen Esther answered, “If I have found favor with you, Your Majesty, and if it pleases you, grant me my life – this is my petition. In the Hebrew there are only four words; but they are words that have a specially poignant appeal to the Jew who understands the interdependence of the fate of the individual Jew is bound up in the fate of the Jewish people. And spare my people – this is my request (7:3). The brief statement was full of pent-up emotion. She was saying that her life and the life of her people were inseparable. Her destiny was tied to theirs. As soon as Esther identified herself as a Jewess, she became a target of Haman’s holocaust.

Esther continued her brief but masterful reply to the king: For I and my people have been sold to be destroyed (3:9), killed and annihilated. Esther quotes the precise words of Haman’s decree (3:13), but using the Hebrew passive voice,⁸⁰ she delayed any reference to the prime minister or the fact that it was the king himself who sold the Jews for ten thousand talents of silver (3:9 and 11).

Without waiting for the king to speak, she added: If we had merely been sold as male and female slaves, I would have kept quiet, because no such distress would justify disturbing the king (7:4). She not only shows the unbelievable power of the king, but also the condition to which she was reduced. Esther may have been apprehensive, not knowing if the king would grant her request. When she said: my people, she put herself in a dangerous position. It was quite possible that King Ahasuerus would fly into a rage, as he had done with Vashti (1:12).⁸¹ Or possibly Haman might have had more influence than she suspected.

  But the king did not become angry at first; instead he requested more information about who had done such a thing to Esther and her people. Her indirect tactic was similar to that used by the prophet Nathan when confronting David and his sin with Bathsheba (Second Samuel 12). Nathan defused David’s defense when he first aroused his indignation and his resolve to see justice done before revealing that it was David himself who was the guilty party. The same strategy worked for Esther, and the king’s indignation and anger exploded with the demand that she tell him, “Who is he? Where is he – the man who has dared to do such a thing” (7:5)? The emotion and anger is lost in the English translation, but the Hebrew words are spoken in rapid fire. Evidently Haman’s death edict had made so little impression on King Ahasuerus that Haman didn’t even remember Esther’s quotation of it.

Esther’s response was short and to the point: An adversary and enemy! Up to this point she had been careful to avoid any reference to the prime minister, but almost shouting, she then blurted out: This vile Haman! (7:6a). By informing King Ahasuerus that Haman was the guilty party she had revealed the fact that she was a Jew. This must have been a real surprise for the king also, because he had not known her nationality.

Then Haman was terrified before the king and queen (7:6b). The fact that the queen was a Jew was also news to Haman. Instantly he must have realized that he had not only condemned all the Jews in Persia, but that one of them was the king’s favorite wife!

Now the king was furious. He got up in a rage, abruptly left his wine and went out into the palace garden (7:7a). Haman had seen the king’s wrath and he knew what it meant. Ahasuerus might have been manipulated in some of his personal relationships, but he was no fool politically. What had he done! He felt trapped by his own words. How could he punish Haman for a plot he himself had approved? If he did a mea culpa he would lose face in the eyes of his subjects. But more importantly, he had issued an irrevocable law. How could it be canceled? Strangely enough, the wicked Haman would soon resolve this problem all by himself.

But Haman, realizing that the king had already decided his fate, stayed behind to beg Queen Esther for his life (7:7b). For the fourth and last time in the book of Esther, God’s name is hidden (see 1:20, 5:4 and 5:13). Here, within the phrase that his fate had been decided, the name of YHWH (see my commentary on Exodus, to see link click At – I AM Has Sent Me to You) is once again hidden. It is formed by the final letters of four successive Hebrew words when read forwards: kY kltH ‘lyW hr’H.⁸²

How ironic that Haman, who had demanded that Mordecai bow before him was then prostrate at the feet of the Jewish Queen Esther. She was his only hope. Harem protocol, however, dictated that no one but the king could be left alone with a woman of the harem. Haman should have left Esther’s presence immediately when Ahasuerus retreated into the garden, but where could he go? His choice was either to follow the king, who had bolted in anger from his presence, or to flee the room, suggesting guilt and inviting pursuit. Haman was trapped – it was checkmate.⁸³

  They were probably not alone in the room; nevertheless, even in the presence of others a man was not to approach a woman of the king’s harem within seven steps. Haman’s timing could not have been worse. Just as the king returned from the palace garden to the banquet hall, Haman was falling on the couch where Esther was reclining. The arrogant bully became, as common in the face of disaster, a whining coward. That Haman would actually be on the same couch where the queen was reclining was unimaginable. The king’s dilemma about what to do with Haman was settled. He exclaimed, “Will he even molest the queen while she is with me in the house” (7:8a)? In his blind rage, the king completely misinterpreted Haman’s posture as a sexual advance. No matter what Haman’s intentions were, he had broken harem protocol and that alone was reason to condemn him to death. The rabbis teach that Haman’s behavior was so unthinkable that he fell on the queen’s couch only after the angel Gabriel gave him a hard shove, ensuring his fate.⁸⁴ It was Haman’s last, desperate, fatal action.

The nature of the three central characters is brought to light in this verse. Haman was a prideful man who was a coward at heart. The king was easily influenced and weak in spite of his appearance of power, and Esther was courageous and steadfast. She was not hard and calloused because she would not listen to Haman’s pleas. She could not have helped even if she had wanted to do so. It was completely out of her hands.⁸⁵ As soon as the word left the king’s mouth, they covered Haman’s face before leading him away to be executed (7:8b). He was doomed to death.

This very moment Esther demonstrated great strength of character and fulfilled her highest calling. She comes into her own only after she made the conscious decision to align herself with God’s covenant people. Esther wasn’t a trophy wife, or an ornament, a queen in name only, but became a leading participant in the will of God. She was created for this. This was her calling as a woman – to wage war against the enemies of God and fight for His kingdom and His people. She did what King Saul could not, or would not, do. Queen Esther killed Haman with her cunning, as surely as King Saul could have, indeed should have, killed Agag with the sword.

Then Harbona, one of the eunuchs attending the king (1:10), said: A pole reaching to a height of seventy five feet stands by Haman’s house. He had it set up for Mordecai, who spoke up to help the king (7:9a). Possibly Haman was hated by many people in the palace and in the city of Susa. It seems that there were those who wouldn’t lose any sleep over Haman being killed, Harbona being one of them. He obviously knew of Haman’s plot to kill Mordecai. When he suggested that Haman be impaled on the very pole that he had prepared for Mordecai, the Mordecai who, incidentally, had saved the king from assassination, the idea was good enough for Ahasuerus.

The king said: Impale him on it (7:9b)! Accordingly, in the end, God brought justice. So they impaled Haman on the pole he had set up for Mordecai. Rather than being hanged by the neck on a modern-type gallows, people were impaled with nails on a wooden pole in public view, as lesson to the populace. His fall from grace was sudden. One day he was on top of the world, with all the wealth and power of the mighty Persian Empire, and the next day, he was executed in disgrace. He never saw it coming.

Whenever a banquet was held, there was a role reversal. Here, the roles of Haman and Mordecai are reversed. Haman went from being second in rank to Ahasuerus (3:1), as evidenced by the possession of the king’s signet ring (3:10), to Mordecai being second in rank to Ahasuerus (10:3), and possessing the king’s signet ring (8:2).

Then the king’s fury subsided (7:10). A number of Proverbs express the truth of what happened that night. According to Proverbs 11:6: The righteousness of the upright delivers them, but the unfaithful are trapped by evil desires (Proverbs 29:16, 26:27).

The story, however, was not over. The author has shown Haman’s shooting star crash to the ground, but the king’s signet ring decree of total destruction was still intact. Far more is at stake here than merely Mordecai’s life; also at stake were the lives of all the Jews in the Persian Empire.

Who lives and who dies? In this chapter both Esther and Haman face death and plead for their lives. When Esther revealed Haman as her moral enemy, she simultaneously revealed herself as the object of his edict against the Jews. Although Haman is impaled by the end of the chapter, Esther’s plea for her and her peoples’ lives remain unanswered. Even though the king has assured her three times that he would grant her request, can he revoke his irrevocable decree? At this point, the question remains unanswered.

Driven by pride and arrogance that was out of control Haman plotted the massacre of the Jewish Persians because his lust for power could not be satisfied as long as Mordecai refused to bow down to him. But the story takes a sharp turn in the theological road when his plot broadened and the people he picked on happened to be Jewish, the apple of God’s eye (Deut 32:10b). Speaking better than she realized, Haman’s own wife, Zeresh, predicted that because Mordecai was Jewish, he could not stand against him and that he would surely come to ruin (6:13). So while inviting us to think about the question of life and death in this chapter, the author also reveals the link between human evil and divine justice.

Human evil, wherever it occurs and for whatever motivation, always sets itself up against ADONAI, because He is the definition of goodness and righteousness. Divine justice is inevitably the total destruction of evil. The author of Esther shows us that evil is personal. It is not detached, just “out there” somewhere; evil does not exist apart from beings that are evil. Consequently, to deliver the Jewish people from annihilation as God had promised in His Davidic Covenant with them (Second Samuel 7:5-16), the LORD had to destroy the evil that threatened their existence. And in this case, that evil came in the person of Haman (see Aq – Haman the Agagite: Enemy of the Jews). Mercy on Haman would have run counter to ADONAI’s covenant.⁸⁶

Nevertheless, Haman was not merely the victim of an impulsive and vindictive deity, but his end was a result of his own actions. James said it this way: When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death (James 1:13-15). As John Calvin, the famous preacher of the Protestant Reformation once said, “Man falls according as God’s providence ordains, but he falls by his own fault.”

Since ADONAI’s deliverance of His people in Esther is by providence, then also is Haman’s destruction. The deliverance of one and the destruction of the other are like two sides of the same coin. Even though the deliverance of Esther is a result of God working behind the scenes, the author shows us that Haman is responsible for each false step along the way that would eventually lead to his own death.

Haman’s example shows us that human evil is self-deceptive. They convince themselves that they are justified in their evil actions and crafty enough not to get caught in their own lies. Haman had every advantage, but it all come crashing down because he kept the king up most of the night constructing a seventy-five foot pole to have himself impaled. It’s like the perfect murder that is solved by some chance event that the murderer could not have anticipated or prevented. Nobody commits such evil acts because they think they are going to get caught. But Moses was right when he said: And you may be sure that your sin will find you out (Numbers 32:23).

Haman could not see his own dangerous situation because his evil had blinded him from the truth. The truth was that while he thought he was recommending his own honor (6:7-9), it was really Mordecai’s (6:10-11). He constructed a pole to impale Mordecai on (5:14), but it turned out to be his own death pole (7:9). He boasted to his friends that he was being honored by being invited alone to the queen’s banquet (5:12), not realizing the truth that it was actually an invitation to his own execution (7:10). For him, things were not what they appeared. Asaph said it this way: Till I entered the Sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly they are destroyed, completely swept away by terrors (Psalm 73:17-19). Suddenly, without warning, the true destiny of human evil was revealed: justice will come from the Lord Yeshua Messiah because the Father judges no one, but has entrusted all judgment to the Son (John 5:22). On that final day of judgment (see my commentary on Revelation Fo – The Great White Throne Judgment), the condemned will finally realize that they have no one to blame but themselves.⁸⁷

That Night the King Could Not Sleep
6: 1-14

That night the king could not sleep DIG: Ironies abound! What noise might be keeping the king awake that night (5:14)? What does he do when he cannot sleep? What other ironies do you see in the hidden identity? In the robe? In the friends’ counsel? Where do you see the hand of God in all of this?

REFLECT: What spiritual lessons can be learned when we contrast Haman’s pride and hatred with Mordecai’s meekness and loyalty? When you do not get credit for a “good deed” how do you feel about it? What recognition or rewards matter most to you? How do you guard against the self-deceptive and destructive nature of pride in your life?

Esther, the hostess, has been directing developments during her dinner-party, but now the author allows us to see what happens to each of the guests immediately afterwards.⁷⁵

This is arguably the most ironically comic scene in the entire Bible.⁷⁶ That same night of the first banquet the king could not sleep. The noise from Haman hoisting his death pole seemingly keeping him awake. So he ordered the book of the chronicles, the record of his reign, to be brought in and read to him (6:1). The Hebrew verb is more than a simple past tense, and a better rendering would be, and they kept on reading them. The official record of the Persian kings was recorded. From this official document the king would make a list of those were to be rewarded for their faithfulness.

It was found recorded there that Mordecai had exposed Bigthana and Teresh, two of the king’s officers who guarded the doorway, who had conspired to assassinate King Ahasuerus (6:2). God was even in control of the reading material Ahasuerus selected. Any part of the chronicles could have been read to him, but the book falls open to the account of how Mordecai foiled the assassination plot against the king by his royal bodyguards. Providence! Had this not taken place, the whole story could have been a tragedy rather than a comedy, and the Jews would have been destroyed.

  Sure enough the king read about Mordecai’s loyalty five years earlier and decided to reward him. “What honor and recognition has Mordecai received for this?” he asked. “Nothing has been done for him,” his attendants answered (6:3). Ahasuerus was mortified that nothing had been done. The fact that Mordecai didn’t say a word and continued to serve the king faithfully spoke volumes about his character. It was important for Persian kings to reward people publically as a means of promoting loyalty in such dangerous times. The record of Mordecai’s loyalty “just happens” to come to the king’s attention at the very instant that Haman “just happens” to be plotting his death.

Very early that morning the outer court was empty except for one lone visitor and the king’s guards. Haman had been at work all night personally supervising the hoisting of his death pole. To make sure he would be the first one to see the king the next morning he arrived sooner than usual. Even such an important person as Haman might be frustrated by a long list of appointments, so he wanted to be first in line. The king said, “Who is in the court?” Now Haman had just entered the outer court of the palace to speak to the king about impaling Mordecai on the pole he had set up for him (6:4). This is the beginning of his undoing. Now minutes after being reminded that Mordecai had saved his life, the wicked Haman arrived at the palace in order to request permission to impale him. Providence!

His attendants answered, “Haman is standing in the court.” He “just happened” to be there at that very time. “Bring him in,” the king ordered (6:5). The king’s mind was so full with the thought of rewarding Mordecai that he did not ask Haman what had brought him at such an early hour. When Haman entered, the king asked him, “What should be done for the man the king delights to honor” (6:6a)? There was a meeting of the persons but not of the minds.⁷⁷ The self-absorbed Haman thought the king was talking about him!

   Haman’s eyes must have lit up as he thought of ways that he himself could be paraded around the city with royal robes and a crown. Now Haman thought to himself, “Who is there that the king would rather honor than me?” So he answered the king, “For the man the king delights to honor, have them bring a royal robe the king has worn and a horse the king has ridden, one with a royal crest placed on the horse’s head (6:6b-8). Assyrian reliefs depict king’s horses with tall, pointed ornaments like royal turbans on their heads. There is some evidence from history that the king’s royal robes, as well as his bed and throne, were believed to have the power to pass on the advantages of royalty in an almost magical way. But even without the magic, wearing the king’s robe and crown would surely elevate that person’s prestige in the public eye. And since Haman was already prime minister, he couldn’t ask for a promotion, so he asked for power.

There was a similar incident involving royal robes symbolically pointing to King David’s rise to power. Before the Babylonian Captivity, Jonathan, the royal prince and heir of Isra’el’s throne, symbolized his covenant with David by giving him his royal robes (First Samuel 18:1-5). Immediately, David was so successful that he was promoted to a high rank in King Saul’s army. Eventually David was the one to wear the kingly robes that would have been Jonathan’s if he had lived.

Haman daydreamed about receiving public recognition for what he had only enjoyed in the isolation of the palace. Blinded by his own arrogance, he said: Then let the robe and horse be entrusted to one of the king’s most noble princes. Let them robe the man the king delights to honor, and lead him on the horse through the city streets, proclaiming before him, then repeating exactly the same words as the king, as if mulling it around in his mind, he said: This is what is done for the man the king delights to honor (6:9)!” If there was ever a picture of pride going before destruction (Proverbs 16:18) this is it!

  Little did Haman dream that the king had Mordecai in mind. “Go at once,” the king commanded Haman. “Get the robe and the horse and do just as you have suggested for Mordecai the Jew, who sits at the king’s gate. Do not neglect anything you have recommended” (6:10). How magnificently Haman tripped over his own pride. The king had no way of knowing of the mutual hatred between the two, but the citizens who watched the parade through the city square could no doubt understood the irony of the situation.

Haman’s efforts at having himself elevated by the king had only brought him pain. So Haman got the robe and the horse. He robed Mordecai, and led him on horseback through the city streets, proclaiming before him, “This is what is done for the man the king delights to honor” (6:11)! Those words must have seemed like gravel in his mouth. Haman’s splendid humiliation could not have been greater. One can only imagine the bitterness he felt.

Chapter 6 contains the first of many reversals to follow (to see link click Bi – Now Write Another Decree in the King’s Name in Behalf of the Jews for The Reversals in Esther). On the very day Haman goes to Ahasuerus seeking permission to kill Mordecai (6:4), Haman ends up not only not killing Mordecai, but publicly honoring him in the kings name.

  Afterward Mordecai returned to the king’s gate. The author makes no comments on Mordecai’s mood. Probably nothing was said between the two. Each knew only too well what the other was thinking. But Haman, utterly disgraced, rushed home, with his head covered in grief (6:12), and told Zeresh his wife and all his friends everything that had happened to him (6:13a).

   His advisers and his wife Zeresh said to him, “Since Mordecai, before whom your downfall has started, is of Jewish origin, you cannot stand against him – you will surely come to ruin” (6:13b)! When Haman had plotted the annihilation of a certain people (3:8), he forgot to mention that they were Jews! After his wife and all his advisors heard that Mordecai was Jewish, they were shocked. They believed that not only would his plan fail, but Haman would also come to ruin in the attempt. The full scope of Haman’s disastrous miscalculation begins to take shape.

The way the Jews had survived the exile and preserved their identity did not go unnoticed by them. Edom, a nation of similar size, became extinct even though the Edomites were not deported (Malachi 1:2-5). The continuing survival of the Jewish people to this present day continues to point to the providence of ADONAI.⁷⁸ Neither Haman or Hitler can possibly stand against God’s people, the apple of His eye (Deuteronomy 32:10b).

While they were still talking with him, according to custom, eunuchs were sent by the king to escort Haman to the banquet Esther had prepared, who arrived and hurried him away (6:14). Therefore, with his world crashing down around him, he was hustled off to Esther’s second banquet. At one time he really wanted to go, but now he dreaded the thought of being there. The banquet would reveal Esther’s true desires.

What about God’s providence in our own lives? Is it not true that He has worked in your own life, often through events that were unexpected or seemed insignificant at the time? Consider your own conversion to Messiah. In my case, I came to the Lord teaching a Sunday school class. That’s right . . . teaching a Sunday school class. I was not raised in church and didn’t know I wasn’t saved! My son was in the eighth grade at the time and they needed someone to teach his class. They knew I was a high school history teacher and so asked me. I said, “You’ve got to be kidding, I don’t know anything about the Bible.” To which they replied, “We’ve got these booklets that the kids go through, you just have to stay one page ahead.” Well, I was an expert at staying one page ahead, so I said yes. And to teach the lesson I had to dig into the Scriptures provided, and by that June I was a new creature in Christ (Second Corinthians 5:17). I don’t know what day it was, but I was changed.

Consider how ADONAI guided and directed your life. How did you meet and marry your spouse? Where do you live? Why are you living there? What circumstances led you to your current job? Christ’s care and protection for His children seldom come with lightning bolts from the sky, but constantly with the unfolding circumstances of each day, one thing leads to another. Yes, you have choices, but ultimately the tiny miracles of God’s providence direct your path.

Obviously not all of our experiences are pleasant. Even in the confines of the providence of ADONAI tragedies can happen. Life can be as cruel as the plot to destroy the Jews of Persia starting on the eve of the Passover. The death of a loved one, serious illness, wayward children, broken relationships, shattered hopes and dreams are all links in the uninterrupted chain of life. While none of these things are good in themselves, even in the worst of life’s circumstances the Lord is always there, working behind the scenes for your benefit. And we know that in all things God works for the good of those who love Him, who have been called according to His purpose (Romans 8:28).

Believers today can face threatening circumstances with hope, only because of the New Covenant in the Messiah (Jeremiah 31:31-34). The Jews of Persia were delivered because of the ancient covenant ADONAI made with Isra’el on Mount Sinai. The sudden and unexpected reversal of circumstances found in Esther was deliverance against all odds from certain death to abundant life. Before entering the Promised Land, Moses set the covenant before the new generation of Isra’el, and in doing so set before them life and prosperity, death and destruction (Deuteronomy 30:15-20). The reversal of destiny from death to life experienced by them in Esther, made that covenant tangible for the Jews of Persia. And if it is in His will, there are times in our lives when faith in the B’rit Chadashah of Jesus Christ can do the same for us (First Corinthians 15:3-4).

Haman’s Rage Against Mordecai
5: 9-14

Haman’s rage against Mordecai DIG: As the tension mounts, so do the tempers. Why is Haman in high spirits? What infuriates Haman most about Mordecai? What irony do you see here (see 3:2-6)? What does this say about Haman? About human nature?

REFLECT: What is your happiness based on? Can you be at peace in the midst of turmoil in your life? Comparing yourself to Haman, how do you react when someone touches your “hot button?” Do you simmer, explode or just get even?

Esther, the hostess, has been directing developments during her dinner party, but now the author allows us to see what happens to each of the guests immediately afterwards.⁷¹

Going home from the first banquet with the king and queen, Haman was on top of the world at the unexpected honor that had come his way. He went out that day happy and in high spirits. But before he could leave the palace, his joy was stopped dead in its tracks. When he saw Mordecai at the king’s gate and observed that he neither rose nor showed fear in his presence, he was filled with rage against Mordecai (5:9). Mordecai, his fast ended, had discarded his sackcloth and was back in his usual seat to taunt Haman with his deliberate indifference as he passed by. Nevertheless, Haman restrained himself and went home (5:10). In keeping with his calculating temperament, Haman did not allow his rage to show itself just yet. He figured he would get his revenge in due time.

   Back at his house, everyone had to endure Haman’s endless impressions of the dinner. Like inviting all your neighbors over to see the pictures of your vacation, Haman called together his friends (advisers in 6:13b) and Zeresh, his wife, he boasted to them about his vast wealth, his many sons, and all the ways the king had honored him and how he had elevated him above the other nobles and officials (5:11). According to the Greek historian Herodotus, those Persians were held in highest honor that had the largest number of sons, and Haman had ten sons (9:7-10). His boastings shed some light on his priorities. He mentioned his vast wealth even before his sons.

“And that’s not all,” Haman added. “I’m the only person Queen Esther invited to accompany the king to the banquet she gave. And she has invited me along with the king tomorrow (5:12). It was a rare privilege for a subject, no matter how high his position, to be invited to a banquet with the king. Occasionally, this was allowed; therefore, Haman had reason to feel highly honored at the invitation he received from the queen by permission of the king. In his mind he was so favored that he did not suspect Esther of having any hidden motive for inviting him to a second dinner with Ahasuerus the next day. Haman didn’t realize that it was, in reality, an invitation to his own execution.

But when Mordecai ignored him, he said to himself, “all this gives me no satisfaction as long as I see that Jew Mordecai sitting at the king’s gate” (5:13). With his place of power and all of his riches, Haman was still unhappy and dissatisfied because one person refused to honor him. His pride was the source of his sin. For the third time in the book of Esther, God’s name is hidden (see 1:20 and 5:4). In 5:13 within the phrase this gives me no satisfaction, the name of YHWH (see my commentary on Exodus, to see link click At – I AM Has Sent Me to You) is hidden. It is formed by the final letters of four successive Hebrew words when read backwards: zH ‘ynnW swH lY.⁷² His name was not overtly mentioned, but He was there nonetheless, working behind the scenes for their good.

  His wife, Zeresh, and all his friends said to him, “Have a pole set up, reaching to a height of seventy five feet high, which is about fifty cubits or 23 meters, and ask the king in the morning to have Mordecai impaled on it” (5:14a). Rather than being hanged by the neck on a modern-type gallows, the Persians impaled people with nails on a wooden pole in public view, as lesson for all to see. That word haunts the story (2:23, 6:4, 7:9-10, 8:7, 9:13 and 25). But the pole that Haman built for Mordecai ended up being his own means of execution. Providence!

Zeresh’s advice reminds us of Jezebel when her husband, King Ahab, was pouting like a spoiled brat (First Kings 21:1-6). Like Haman, all of Ahab’s power and fame didn’t satisfy him. His appetite for things could not be satisfied. He wanted just one more thing, the vineyard owned by Naboth. Jezebel’s solution was to arrange the murder of Naboth so that Ahab could have what he wanted. Like Jezebel, Zeresh advised Haman to simply find some excuse to kill Mordecai.

The height of Haman’s seventy-five foot pole constructed to impale Mordecai has been seen by some as fanciful, and lacking authenticity. The size of the pole was that high for all to see. It strikes some as exaggerated. And it certainly was unnecessarily high, but then everything constructed in Persia was on a grand scale, like the image of Nebuchadnezzar was 60 cubits or 90 feet high (Dani’el 3:1).⁷³ The spectacle would be a lesson for all to see. The person nailed to the pole would be visible from all directions, higher than all the trees. The sight would make the point that Haman was in control and that no one should try to stand in his way. Therefore, the size of the pole really equaled the size of Haman’s pride.

His wife Zeresh and all his friends said to him, “Then go with the king to the banquet and enjoy yourself.” The author again points out the world’s idea of happiness. If Haman could just get rid of Mordecai first, then he would be happy at the next day’s dinner. Haman wanted everyone to witness him crush Mordecai. His wife and his advisors assumed that the king would immediately grant his request. This suggestion delighted Haman, and he had the pole set up (5:14b). The enormity of Haman’s evil is captured in the enormity of the death pole that he unknowingly constructed for himself!

The tension between Haman and Mordecai reached its peak here. From this point on the stress would be relieved little by little through circumstances that had already been set in motion. As the events unfold, we are reminded of seemingly insignificant events that the author had previously mentioned but not emphasized. ADONAI was at work behind even such a vengeful act of Haman’s wanting to impale Mordecai on a pole.⁷⁴

Let the King and Haman Come Tomorrow
to the Banquet I Will Prepare for Them
5: 1-8

Let the king and Haman come tomorrow to the banquet I will prepare for them DIG: On the third day – of what? Why is that detail relevant to the plot? What might be the purpose of Esther’s delaying tactic? What was the king’s response so far to Esther’s requests? What does that imply?

REFLECT: What would you have asked for if half the Persian Empire had been offered to you? If you could have any request granted by King Messiah, what would it be? What assurances do you have that when you ask God for something, it will be granted (see my commentary on The Life of Christ, to see link click Kq – No One Comes to the Father Except Through Me)?

In Chapter 1, Queen Vashti risked her life by refusing to appear before Ahasuerus when summoned (1:12); but now in Chapter 5, Queen Esther risks her life by appearing before the king uninvited (5:1-3). Archaeological evidence shows her fears were not unfounded. Two bas-reliefs have been excavated from Persepolis, the summer capital, showing a Persian king seated on his throne with a long scepter in his right hand. A soldier is also seen standing behind the throne, holding a large ax.⁶⁴

After committing her cause into God’s hands, Esther prepared herself to approach the king. On the third day of fasting, she did not just try to make herself beautiful for her uninvited audience with the king, she put on her royal robes. She had probably worn mourning garb while she was fasting. No doubt these were in keeping with the king’s splendid robes of Phoenician purple, heavy with gold embroidery, worn over garments of white and purple.⁶⁵ At the same time she decided to identify with her people, she also would claim her authority and power as the Queen of Persia as she went before the king.

The rabbis teach that Isra’el is never left in dire straights more than three days. In a Jewish Midrash, the miracle of deliverance through Mordecai and Esther is compared to events in the lives of Abraham, Jacob and Jonah, which also involve three days (Genesis 22:4, 31:22; Jonah 1:17). It links this miracle to the Jewish tradition that physical death was certain only after three days (see my commentary on The Life of Christ Ia – The Resurrection of Lazarus: The First Sign of Jonah), and spiritual life would “come on the third day.” The concept is based on Hosea 6:2, where the prophet declares: After two days He will revive us; on the third day He will restore us, that we may live in His presence.

To the northwest of the palace complex stood the throne room. It was about 193 feet square, its roof supported by six rows of six mighty columns soaring to a height of 65 feet. To the east and west, the throne room was approached by porticoes of two rows of six more of these columns to a depth of 57 feet. To the north and west, below the level of the platform, there were lush gardens, easily watered from the nearby river and protected by a tower at the northwestern corner.⁶⁶

If invited, any guest into the throne room needed to prostrate themselves in adoration, for by ancient oriental custom the king was in a very real sense divine.⁶⁷ The mere fact that she stood in the inner court of the palace, in front of the throne room, put her in great danger. The king was sitting on his royal throne in the hall, facing the entrance (5:1). In those days, a king protected himself from assassination by not allowing anyone into his presence that he did not specifically call for. It was well understood, therefore, that whoever thus appeared before the king deliberately risked their life. As she mustered the courage to approach the king, her heart pounding so loud she could probably hear it, the threat of death and the hope of life were equally present.

But God moved the king when she approached him on the throne. The columns were not supposed to obscure the vision of the king as he sat on his throne. When he saw Queen Esther standing in the court in all her royal splendor, he was pleased with her and held out to her the gold scepter that was in his hand granting her protected access. This indicated that she was supposed to approach and touch the tip of the gold scepter to symbolize her acceptance. We know from extra-biblical sources that King Ahasuerus was a very cruel, moody and temperamental ruler. But it just so happened that his mood happened to be just right when Esther appeared. Providence! So she approached and as he held out the tip of the gold scepter, she touched it (5:2).

On the third day, Ahasuerus extended his gold scepter to Esther, lest she die for coming into his presence uninvited. She approached him and completed his gracious gesture by touching the tip of the scepter. Therefore, her safety in his presence was guaranteed. This pictures the act of a gracious king who holds the power of life and death. Had ADONAI not extended the cross of Jesus Christ to the world, all would die in His presence. On the third day after the final judgment was handed down on the cross, Yeshua Messiah arose to eternal life, guaranteeing safety to enter God’s presence to all who reach out in faith to touch that cross-shaped scepter.⁶⁸ A star will come out from Jacob; a scepter will rise out of Isra’el (see my commentary on The Life of Christ Av – The Visit of the Magi).

The Bible says that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures (First Corinthians 15:3b-4). If you believe that and have never asked Yeshua to be your Lord and Savior would you pray this simple prayer today: God, I admit that I have sinned. I believe Jesus Christ died for my sins, and I want to trust Him to save me right now. It is important that you understand that repeating this prayer does not save you. It is only faith in Christ as your Lord and Savior that saves you. Now you need to find a good messianic synagogue or church that teaches the Word of God faithfully so you can grow in your faith and have fellowship with other believers. Why should God let you into His heaven? That’s right. Messiah died for all your sins . . . past, present and future!

For the first time in the book, Esther is directly addressed as Queen Esther. Then the king asked, “What is it, Queen Esther? What is your request? Even up to half the kingdom, it will be given you” (5:3). This expression is an idiom commonly used by ancient kings and was not intended to be taken literally. It merely meant the king was willing to be generous in meeting the request. It was a good sign. Centuries later, John the Baptist was murdered when Herod offered up to half my kingdom to the daughter of Herodias (Mark 6:23). It was then, in front of all his officials, that Herodias knew that Herod would not risk losing face by refusing her request for John’s head. Esther, however, was not going to put the king on the spot – just yet. Rather than demanding Haman’s blood in that very moment, she bides her time.

Esther’s request was anti-climatic, but the king was never alone in the throne room. Although they are not mentioned, servants would be present as well as guards and other officials. It was neither the time nor the place to disclose her true intentions. “If it pleases the king,” replied Esther, “let the king, together with Haman, come today to a banquet I have prepared for him” (5:4). The three days of prayer and fasting by herself, her attendants and all the Jews in Persia had given Queen Esther a godly wisdom, and a confidence not her own. She had even prepared a meal, believing that her invitation to the king would be accepted.

Once again God’s name is hidden in the book of Esther (also see 1:20, 5:13 and 7:7). In 5:4 within the phrase let the king . . . come today, the name of YHWH (see my commentary on Exodus At – I AM Has Sent Me to You) is hidden. It is formed by the initial letters of four successive Hebrew words when read forward: Ybw’ Hmlk Whmm Hywn.⁶⁹ Nevertheless, God is the true hero of the story. Although hidden from view, He is everywhere at work behind the scenes. He keeps His promises and defends His people – even the ones who chose not to return to the Promised Land. He chooses to work through Esther and Mordecai, despite their failures, bad choices, and outright disobedience. When the crisis hit, He has them right where He wants them.⁷⁰

His last audience of the day over, Ahasuerus, aware more of his hunger than his supposed divinity, was not slow to accept her offer for dinner. She asked the king to invite Haman also. Consequently, Esther had the two most powerful men in Persia eating out of her hand. “Bring Haman at once,” the king said, “so that we may do what Esther asks.” So the king and Haman went to the banquet Esther had prepared (5:5). It was an unusual honor to be invited to a banquet with the queen, for Persian officials were unusually protective of their wives.

The king understood that Esther had not risked her life merely to come and invite him to a banquet. He, therefore, repeated his inquiry into the real nature of her wish. Once the leisurely eastern meal was over, the three reclined on their couches and drank wine. An activity that the author takes every opportunity to point out. As they were drinking wine, the king again asked Esther, “Now what is your petition? It will be given you. And what is your request? Even up to half the kingdom, it will be granted” (5:6). Once again, not meant to be taken literally, but simply that Ahasuerus was willing to be generous in meeting her request.

  Esther replied, “My petition and my request is this: If the king regards me with favor and if it pleases the king to grant my petition and fulfill my request, let the king and Haman come tomorrow to the banquet I will prepare for them. Using a delay tactic, she merely answered: Then I will answer the king’s question” (5:7-8). The LORD had given His wisdom to Esther and she must have sensed that the time was not right for her request. In God’s providence a few other details had to be worked out. The delay allowed time for Haman’s misguided self-confidence to ripen.

The Plot Exposed by Esther
5:1 to 7:10

These chapters mark the climax of the book. Here the tables are turned and evil is overcome by good. God’s people are preserved through an unlikely set of circumstances. It is obvious to believers today reading this book that ADONAI is at work behind the scenes, accomplishing His purposes. The original readers living in Palestine after the Babylonian Captivity would have been reminded that the LORD would protect them against anything that might come their way. And even the forgetfulness of a pagan king could be used by Him to preserve and protect His people.⁶³

I Will Go to the King: If I Perish, I Perish
4: 4-17

I will go to the king: if I perish, I perish DIG: How does the view of women reflected in Esther’s story compare with how women are viewed throughout the world today? What are women valued most for today, both in the secular culture and in either the Church or messianic synagogue? How did Esther embrace her culture’s view of herself? How did it hurt her? What made this bold transformation in Esther so unlikely? What changed in her to make it possible?

REFLECT: How does Esther’s story show us that God values and works through us to advance His kingdom today? How is she a role model for us? Can you think of a defining moment in your life based on your identification with God’s people? Can you imagine a crisis in which you would go against the law, as Esther did, to find a solution? Can you say by faith, as Esther did: If I perish, I perish.

These verses present three stages of a conversation between Esther and Mordecai although they never spoke face to face. First, Esther simply sent clothes to Mordecai (4:4-5), but he would not accept them. In the second exchange, Esther sent Hathak to find out why Mordecai was grieving, who sent back a copy of the Jewish death sentence (4:6-8). Their third dialogue was a longer discussion that explains Esther’s understanding that to approach the king would take planning for the urgency of her daring decision.

Although seemingly separated from direct contact with Mordecai during the five years of her marriage to King Ahasuerus, Esther still loved her uncle as the one who raised her. When her eunuchs and female attendants came and told her about Mordecai, she was in great distress because he was wearing sackcloth. Those who waited on the queen knew of her affection for Mordecai, but didn’t know they were related. Esther was cut off from news outside the palace and did not know about Haman’s plan of genocide against her people. So misunderstanding why Mordecai was in sackcloth, she sent him clothes to wear. She sent clothes for him to put on instead of his sackcloth, but he would not accept them (4:4).

Esther dispatched a messenger to find out what was wrong. She could not go herself because her Jewish identity was still a secret. Then Esther summoned Hathak, one of the king’s eunuchs assigned to attend her, and ordered him to find out what was troubling Mordecai and why (4:5). The name Hathak may come from the Persian hataka, which means good. If so, this man lived up to his name. Ahasuerus had apparently been careful to choose a man of integrity to wait on his queen, and had been willing to release him from his own service to hers.⁵⁸

  There was nothing private about their meeting. So Hathak went out to Mordecai in the open square of the city in front of the king’s gate where everyone gathered (4:6). In Oriental cities this open square was used as a market place. There Mordecai told him everything that had happened to him, including the exact amount of money Haman had promised to pay into the royal treasury for the destruction of the Jews (4:7). Evidently copies of the edict were posted on the city wall for all to see. A copy delivered to Esther herself would reveal the grim reality of what was ahead for all Jews in Persia – including her.

The messenger, therefore, returned with double bad news. First, He gave him a copy (the word patshegn, which is a Persian word for a copy of the writings, is found only in Esther 3:14, 4:8, 8:13 and nowhere else in the TaNaKh) of the text of the edict for their annihilation, which had been published in Susa, to show to Esther and explain it to her (4:8a). And secondly, he told him to instruct her to go into the king’s presence to beg for mercy and plead with him for her people (4:8b). Mordecai had summed up the situation quickly. Action had to be taken immediately if the Jews were to be saved, and there were only two people in a position to help the threatened community: Esther as queen, and he himself as the queen’s cousin. He recognized the responsibility for his people that his special position placed upon him, and his first duty was to rouse Esther to an equal sense of her responsibility. It was the time for her to reveal her Jewishness.

  Hathak went back and reported to Esther what Mordecai had said (4:9). Suddenly Esther’s ability to keep everyone happy wasn’t working. She could no longer rely on her ability to please. The king and Mordecai, the two most important men in her life, were sure to butt heads. She couldn’t obey them both. Furthermore, instead of having someone to think for her and to take care of her, Esther needed to think and take care of herself. Not only that, multiple thousands of her people would die if she failed to act. Suddenly a voiceless Esther needed to find her own voice and speak out for her people, and all within a political system that mandated her silence. This young woman who never had to think for herself, take a stand, or fight a battle needed to stand up to the most powerful man on the earth, a man whose strongest political enemies trembled in his presence. And Esther knew all too well what he was capable of doing. She hadn’t forgotten what happened to the last woman who crossed him. She had Mordecai’s undying support – along with all her people. But the fact remained: Esther had to act alone.⁵⁹

Then she instructed him to say to Mordecai, “All the king’s officials and the people of the royal provinces know that for any man or woman who approaches the king in the inner court without being summoned the king has but one law: that they be put to death unless the king extends the gold scepter to them and spares their lives (4:10-11a). The etiquette of the Persian court was very strict. Except for the seven eunuch’s, no one could approach the king unless introduced by a court usher. Like all heads of state, Ahasuerus needed to be protected from assassination and the aggravation of a kingdom full of people’s problems. He did give audiences at his own discretion and personal invitation, but even his wife had no right to approach; however, the law had been passed with unlawful intruders not lawful wives in mind.⁶⁰ To come into the king’s presence without being summoned was a capital offense, and the offender would be immediately executed by the king’s attendants unless the king, by extending his golden scepter, showed his approval of the act.

Initially, she tried to dodge the unwelcomed responsibility, reminding Mordecai, “But thirty days have passed since I was called to go to the king” (4:11b). Haman had access to the king, but Esther did not. Apparently she did not expect to see Ahasuerus any time soon. She didn’t request an audience, possibly thinking it would take too long. This is but one example of how dysfunctional life had become in the palace at Susa.

  When Esther’s words were reported to Mordecai (4:12), he was noticeably unmoved by her predicament. In light of the looming holocaust, her excuses meant nothing to him. He warned her that she could not hide. The message he sent back to her must have sent chills up her spine: Do not think that because you are in the king’s house you alone of all the Jews will escape (4:13a). Mordecai gets right to the point when he tells the queen that even if she should decide to continue to hide her Jewish identity, as he had previously advised, she would still face certain death.

For if you remain silent at this time, relief and deliverance for the Jews will arise from another place (4:13b). Some have seen in the phrase, from another place, an implied reference to ADONAI because in rabbinical Hebrew, God is sometimes referred to as “the Place” where all creation exists (see Genesis Rabba 68). Mordecai did not say that help for the Jews would come from “the Place,” but merely from another place. Though Mordecai is not pictured as a pious man who was righteous in his dealings before God, he at least had a sense of the covenantal relationship between the LORD and Isra’el. His is expressing his confidence that the Jews will not face annihilation, but will be helped through some other human agent. Mordecai’s thinking was that while Esther’s life may be in jeopardy if she goes before the king uninvited, her fate is certain if she does not.⁶¹

But you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this (4:14)? Providence! Without precisely telling us how he came to the conclusion, Mordecai reveals that he believes in God and His guidance in individual lives. Esther’s cousin implies the LORD’s ordering of world events, whether the rulers of the world want to acknowledge it or not. This was, of course, faithfully affirmed by the prophets of ADONAI (Isa 10:8, 45:1; Jer 1:15; Eze 7:24).

Everything the situation demanded went against the grain of her upbringing, her conditioning as a woman, her well-established habits, and her natural preferences. Mordecai was calling Esther to break Persian law and risk her life. Her first battle, then, even tougher than facing Ahasuerus, was to face and overcome herself.

  Once Esther grasped the urgency of her calling, she commanded Mordecai, “Go, gather together all the Jews who are in Susa, and fast for me (4:15a). Nothing is said about Esther praying, although prayer always accompanied fasting in the TaNaKh. Today many Jews observe what is called the Fast of Esther, which is based on this verse (to see link click Bw – The Fast of Esther). She continued: Do not eat or drink for three days, night or day. Fasting was usually for one day only. It was mandated on the Day of Atonement (Leviticus 16:29-31), but other than that was voluntary for a specific event (First Samuel 14:24; Second Samuel 1:12). For three days meant until the third day when she planned to appear before the king. This fast pointed to the seriousness of the situation and her need for spiritual strength.

My attendants and I will fast as you do (4:15b-16a). Her first action was loaded with significance, if we are not careful, it slips right past us. There is a transformation taking place in Esther. She is growing right before our eyes. Her response shows us that she has not merely been intimidated into submission by Mordecai’s authority, for it is not one of resigned acceptance but one of firm conviction. This was the crucial turning point in Esther’s development. Up till now, though queen, she was nevertheless completely under Mordecai’s authority and care. Now she is the one who sets the conditions and gives the orders.⁶² Therefore, it marks a major shift in her relationship with Mordecai.

Esther’s reply is also a confession of faith, although it was not stated in overtly religions language. When this is done, I will go to the king, even though it is against the law (see Ac – The Book of Esther From a Jewish Perspective: King Ahasuerus). And if I perish, I perish (4:16b). Just because Esther was providentially brought to her influential position did not mean that life would be easy or that God would not test her faith (James 1:3 and First Peter 1:7).

  Thus, it changed her relationship with Mordecai, who went away and carried out all of Esther’s instructions (4:17). When Mordecai obeyed Esther, our image of the central character in the book changes, and she becomes the initiator of events. The transition is marked by the king’s rewarding, not punishing, her crime in 5:1-5.

The defining moment in Esther’s life was brought to a head by circumstances beyond her control. It seemed that she was caught between the Gentile world in which she lived and the Jewish world in which she was raised. That is, between the world and her faith. But we need to understand that her dilemma is our dilemma. Circumstances hem us in and demand that we commit ourselves to act with courage and exercise faith. Regardless of the situation you are in, choose God. Be on His side because His purposes are far greater than yours. And who knows? Perhaps you have come to your present situation for such a time as this!

Calamity Averted by Esther
4:4 to 9:19

The insubordination of Mordecai brought about the mortal threat that required Esther to disobey the king (4:11). Her natural desire to obey was confronted by the need to save her people from death. The obedience to king and husband had to give way to the overriding importance of saving the people of ADONAI. Once convinced that she must identify herself with the needs of the Jews, she acted with courage and became a leader who took the initiative and changed the dynamic.

Nothing has been said so far in the book to suggest either Esther or Mordecai were people of great faith in the LORD. But here it is revealed that they at least believed that God was concerned for the welfare of His chosen people (Deuteronomy 7:6). In this climatic section we can see the providence of God working behind the scenes on behalf of His own. Although the name of ADONAI is not overtly mentioned (To see link click Ac – The Book of Esther from a Jewish Perspective: Unique Characteristics), He is surely in control.

The chiastic structure of the entire book is easily observable. This indicates the great degree of literary awareness of the human author. The turning point is the king’s sleepless night (6:1), around which the chiastic structure is constructed.⁵⁷

A Opening and background (Chapter 1)

B The king’s first decree (Chapters 2 and 3)

C Haman tries to destroy Mordecai (Chapters 4 and 5)

D That night the king could not sleep (6:1)

C Mordecai’s triumph over Haman (Chapters 6 and 7)

B The king’s second decree (Chapters 8 and 9)

A Epilogue (Chapter 10)

Mordecai Put On Sackcloth and Ashes
4: 1-3

Mordecai put on sackcloth and ashes DIG: The news of the king’s decision probably spread quickly throughout the Jewish community. They were all in shock. How did Mordecai and all the rest of the Jews react? What else could he have done? How did the author of Esther echo Joel’s prophecy saying that with repentance, God may relent the calamity He was about to bring on the Jews?

REFLECT: When you mourn, how do you show your distress rather than putting on sackcloth and ashes? Sometimes we will do the right thing only when it is too painful to continue to do the wrong thing. When you repent, are there any outward signs? How would someone else know that you have repented? If not with fasting, weeping and mourning, how do you show your repentance?

Haman got what he desired the most, the king’s unknowing approval to annihilate all the Jews in Persia (3:10-11). The picture of the cold-blooded Haman, biding his time until his lucky day (to see link click Av – The Lot Fell on the Twelfth Month, the Month of Adar, in the Presence of Haman), is an obvious contrast with Mordecai’s immediate display of mourning. Even though the ancient feud with the Amalekites was the basis for him not bowing down to Haman, Mordecai had seemingly brought disaster not merely on himself but on all the Jews in Persia.⁵³ Haman’s plan was way out of proportion to Mordecai’s offense. Apparently Mordecai’s behavior had merely given the prime minister an excuse to reveal his anti-Semitism. Haman was displaying the same contempt for God’s people that they and the Israelites experienced from Amalek on their way to the Promised Land (see Aq – Haman the Agagite: Enemy of the Jews).⁵⁴

Lest we think that Mordecai was being melodramatic, we need to understand that his actions were common throughout the biblical period. Joshua and Caleb tore their clothes when they heard the people wanted to return to Egypt rather than to enter the Land that ADONAI had promised to give them (Numbers 14:6). David ripped his clothing on several occasions, for instance, after hearing of the deaths of Saul (Second Samuel 1:11), Abner (Second Samuel 3:31), and Amnon (Second Samuel 13:31). Eliakim and Shebna tore their clothing when Jerusalem was threatened by the Assyrians (Isaiah 36:22). Ezra did the same things to express his distress when the Israelites, including the priests and Levites, had intermarried with pagan Gentiles (Ezra 9:3). The Persians in Susa would have recognized the significance of Mordecai’s behavior, for they too, tore their clothes in grief when they were defeated by the Greeks in the battle of Salamis.

Mordecai’s world turned upside down the day Haman’s decree went out. Like others before him, he spoke through his body language. When Mordecai learned of all that had been done he was distraught. He tore his clothes, put on sackcloth and ashes, and went out into the city, wailing loudly and bitterly (4:1). Wearing sackcloth and ashes and crying publically was a sign of mourning (Genesis 37:34; Jeremiah 49:3; Daniel 9:3; Joel 1:13; Jonah 3:6). By acting in this way Mordecai and all the Jews made sure that their protests were seen and heard by the Persians. Later, when the tables were turned, they would hold a joyous celebration (8:15b).

Dear Heavenly Father, Praise Your Almighty power and great love for Your children. Praise You that Your power is always greater that all the puny power of all the kingdoms of the world. Your power protected Your people at the time of Esther and Your power will again protect your children at the end of the seven year Tribulation, at the battle of Armageddon. Messiah will come riding out of heaven on a white horse with the armies of heaven following Him.

The world should have learned it’s lesson of Your supreme sovereignty and protection of Your children, by Your protection of Your people at the time of Easter. Again at the end of the Tribulation the world will think it can attack and defeat you- but by the sword coming out of Yeshua’s mouth the battle will be over and won by God. Though sometimes it may appear that evil is winning, it never does. Yeshua always wins! He has won the ultimate victory, even over death itself. At the end of Messiah’s thousand year reign, the world again tries to defeat Yeshua, and again the evil world leaders and their followers are utterly destroyed. When the thousand years [of Messiah’s reigning on earth] has ended, satan shall be released from his prison, and he shall come out to deceive the nations at the four corners of the earth, Gog and Magog, to gather them for the battle. Their number is like the sand of the sea (Revelation 20:7-8). Your children can have perfect trust in Your power and they can rest in Your wonderful love for them.  Praise your love and your power. In Yeshua’s holy name and power of his resurrection, Amen

There is no indication that Mordecai was sorry for his actions in refusing to bow down to Haman. His conviction against honoring a sworn enemy of the LORD and the Jews was unalterable. Rather, he grieved over the death notice that his people would be slaughtered. This verse is the low point in the story. Mordecai knew the amount of money Haman had agreed to spend for the killing spree because he had a copy of the edict (4:7-8). Certain death seemed unavoidable. But God was working behind the scenes to deliver His people.

But he went only as far as the king’s gate, because no one clothed in sackcloth was allowed to enter it (4:2). Evidently the wearing of sackcloth was known also in Persia, but the king probably didn’t want to be reminded of blunders by having mourners within his gates.

Jews everywhere in Persia reacted as Mordecai had done. In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting (see the Bw – The Fast of Esther), weeping and wailing. Many lay in sackcloth and ashes (4:3). In such situations mourning and fasting were certainly physical acts that were accompanied with prayer, but the author deliberately did not mention any plea to God for help. The spontaneous wearing of sackcloth and ashes, so that the Jews could prostrate themselves in grief, is a moving example of national mourning, similar to that of Nineveh (Jonah 3:3-9), but rarely seen even in the Bible.⁵⁵

Biblical authors often use phrases from other books of the Bible that are known to them, which presumably would also be known to the original readers. For instance, in addition to quoting entire sentences from the TANAKH, New Covenant writers used summaries from the Old Covenant that would have been familiar to the their readers. But there were also similar echoes like these within the Old Covenant itself.

The Hebrew phrase translated with fasting, weeping and wailing in Esther 4:3, also occurs in Joel 2:12 as with fasting and weeping and mourning. It may be true that the original readers of the Esther story would have recognized this Hebrew phrase as indirectly pointing to Joel’s prophecy, but most modern readers would probably not make the connection. Even though the individual words of this phrase occur many other times in the TaNaKh, it forms a textual link between Esther and Joel. Because Joel was written first, the author of Esther tells this part of his story by using an allusive echo of Joel 2.

In the threat of impending judgment, God speaks to His people through the prophet Joel, saying, “Even now,” declared ADONAI, “Tear your heart and not your garments. Return (shuv means to return and is the key word in the book of Jeremiah) to ADONAI your God, for He is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity. Who knows? He may turn and have pity and leave behind a blessing – grain offerings and drink offerings for ADONAI your God (Joel 2:12-14).

Since the same phrase found in Joel 2 occurs in Esther 4, it describes Haman’s killing spree as an opportunity for the Jews in Persia, in exile for their sin, to shuv, or return to their LORD, who, as a result, may relent from sending Haman’s plan of annihilation. The very next statement that Joel makes: Tear your heart and not your garments, echoes with Mordecai’s reaction to Haman’s decree. The author of Esther portrays the Jewish response of fasting, weeping and wailing in the face of this catastrophe as the repentance called for in Joel.

In general, prayer is usually assumed to accompany fasting in the Bible. But while the original readers would expect prayer to be mentioned in the same breath as fasting, it is conspicuously absent from this request in Esther 4:3. Notice, however, that prayer is also not explicitly mentioned in the call to repentance in Joel 2:12-14.

If the Israelites fast, weep and mourn, Joel said: Who knows [ADONAI] may turn and have pity. Accordingly, Mordecai’s statement: and who knows but that you have come to a royal position for such a time as this? again echoes Joel’s, suggesting that Esther’s royal position is the means by which God might turn and have pity on his people, relenting from sending calamity.

The prophecy of Joel continues: Blow the trumpet in Zion, declare a holy fast, and call a sacred assembly. Gather the people, consecrate the assembly . . . (Joel 2:15-16a). Whether Esther had Joel’s prophecy in mind or not, she, in effect, echoes the Trumpet in Zion, by commanding Mordecai to call a fast for all the Jews of Susa, to see if the LORD may relent from sending this calamity on her people. For the first time in the story, Esther identifies herself with the Jews of Persia and responds to the prophetic call to repentance by joining with them in the fast.⁵⁶

Kill all the Jews on a Single Day,
the Thirteenth Day, the Twelfth Month of Adar
3: 12-15

Kill all the Jews in a single day, the thirteenth day, the twelfth month of Adar DIG: Why was the date of the thirteenth day of the first month so important to the Jews? Why would Haman pick that specific date? To whom was the decree sent? Why? On what date was the annihilation to take place? How long would Haman have to wait for his “lucky” day? Why were the citizens of Susa bewildered when they read the edict? Why does Peter warn us to be self-controlled and alert?

REFLECT: How would you react if you knew your whole race was going to be slaughtered by the government because of your faith in eleven months? What would you do? Young and old, women and children – on a single day! With all your neighbors watching you all the time how would you react? How would you defend yourself? Would you gather weapons or pray? Or both? Would it be wrong to defend yourself and your family? Why or why not? Why was the city of Susa thrown into confusion? What three ways does the Adversary seek to devour believers?

Then on the thirteenth day of the first month the royal secretaries were summoned (3:12a). The decree was sent out on the thirteenth day of the first month, which ironically, is the very eve of the Passover (Exodus 12:18; Leviticus 23:5; Numbers 28:16). The paradox was unmistakable. The day before celebrating freedom from Egyptian oppression, a decree had been made for their very destruction. Only a Jew would understand this. It commemorates the deliverance of Isra’el from Pharaoh and celebrates the existence of the Israelites with their special relationship with ADONAI. The joy of the Passover was turned to grief when the edict was issued on the Passover and sentenced them to death merely because they were Jews. It could hardly fail to stir the question in their minds, can ADONAI not save us again from death under Ahasuerus?

The death sentence was written out in the script of each province and in the language of each people all Haman’s orders to the king’s provinces, the governors of the various provinces and the nobles of the various peoples (to see link click Ak – The King Gave a Grand Banquet in Susa, and Displayed the Vast Wealth of His Kingdom for more information on the provinces). These were written in the name of King Ahasuerus himself and sealed with his own ring (3:12). The signet ring used to sign and seal the official documents is given to Haman, vesting him with the full authority of the throne to do as he wishes. Whoever possessed the signet ring effectively held the king’s authority.⁴⁷

The practice of making decrees of the king irrevocable is unknown in any of the extrabiblical texts during the reign of King Ahasuerus; therefore, some say this was not plausible. There are times in our lives when we are confronted with a situation where we have to trust in the Word of God or disbelieve it. And God intended it to be that way. He purposes to put us in a position that we are incapable of doing something or understanding something so that we must choose to act in faith. The Bible tells us that without faith it is impossible to please God (Hebrews 11:6a). When we look at the “Hall of Faith” in Hebrews, all of those champions of the faith overcame situations that were not plausible. In fact, the more impossible it is, the more faith is needed. So here, regarding this irrevocable edict, believers choose to have faith in the Bible over extrabiblical texts because all Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness so that the people of God may be thoroughly equipped for every good work (Second Timothy 3:16). When in doubt, trust the Bible.

Dispatches were sent by couriers to all the king’s provinces (3:13a). The Greek historian Herodotus writes about the “Pony Express” postal system first used more than 2,000 years ago in the Persian Empire. Men on horseback pass the mail from one rider to the next. Herodotus wrote, “. . . these men will not be hindered from accomplishing at their best speed the distance while they have to go either by snow, or rain, or heat, or by the darkness of night.” Because of the vastness of the empire, a letter could take up to eight weeks to reach someone in the empire’s outer reaches.⁴⁸ The order was given to destroy, kill and annihilate all the Jews – young and old, women and children – on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods (3:13b). Eleven months still had to pass before the thirteenth of Adar, Haman’s “lucky” day chosen by lot for the massacre (see Av – The Lot Fell on the Twelfth Month, the Month of Adar, in the Presence of Haman). The plunder of Jewish goods was permitted to provide incentive. It is interesting to note that all the letters of the Hebrew alphabet are found in this verse.

A copy (the word patshegn, which is a Persian word for a copy of the writings, is found only in Esther 3:14, 4:8, 8:13 and nowhere else in the TaNaKh) of the death warrant was to be issued as law in every province and made known to the people of every nationality so they would be ready for that day (3:14). The edict was to be proclaimed so that suitable preparations could be made. Throughout history many have tried to destroy the Jews, from the time of the exodus to the twentieth century. But none have succeeded because Israel is the apple of His eye (Deuteronomy 32:10b).

  The couriers went out, spurred on by the king’s command, and the edict was issued in the citadel of Susa. The king and Haman sat down to drink (3:15a CJB). Afterwards, Haman sat down to enjoy his genocide cocktail. The verse does not use the king’s name, but it does mention Haman by name and thus highlights the fact that this Persian holocaust was his idea. But the city of Susa was thrown into confusion (3:15b CJB). The citizens of Susa were aghast. Apparently, such a decree had never before come from the royal court. Haman’s bloodthirstiness, however, along with Ahasuerus’ seeming indifference to such atrocities was unbelievable even to a sophisticated society that was used to cruel behavior. Perhaps some of them wondered if they would be next on the list.⁴⁹ But those who have persecuted the Jews have always come to ruin. We must still take seriously ADONAI’s promise to Abraham and his descendents: I will bless those who bless you, and whoever curses you I will curse (Genesis 12:3a).

Dear Heavenly Father, Praise Your great power that is even greater than the power of a mighty government’s death sentence edit.  For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers,  nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord (Romans 8:38-39).

Praise Your great love and care for Your children. What a joy it is to have Yeshua as our loving shepherd to guide and protect His children/sheep. My sheep hear My voice. I know them, and they follow Me (John 10: 27). So thankful that Your children are held tight in Your hand and nothing can snatch them out of Your hand-not death, not evil men, not illness.  I give them eternal life! They will never perish, and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all. And no one is able to snatch them out of the Father’s hand.  I and the Father are one (John 10:28-30).

So grateful that You not only bless your first-born children, the Jews (Exodus 4:22) You also extend that blessing to all who bless them. What a wonderful comfort it is to know that not only does God our Heavenly Father greatly love and protect His children, He also  encourage others to bless them also.

Though evil men may plan to hurt Your children, You are greater than all. You may choose to allow Your children trials/pain either as discipline (Leviticus 26:14-45, Deuteronomy 28:15-68) or to mold their character. We also boast in suffering—knowing that suffering produces perseverance; and perseverance, character; and character, hope.  And hope does not disappoint, because God’s love has been poured into our hearts through the Ruach Ha’Kodesh who was given to us. (Romans 5:3-5). Trials may be allowed to prove your child’s faith and so to bring you glory. These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed (First Peter 1:7 NIV). Ultimately You are in control of the ultimate outcome in Your child’s life, including the exact day of his death. Thank You for being such a wonderful and caring Father! In Yeshua’s holy name and power of His resurrection. Amen

Satan knew from the Garden of Eden that he would have to prevent Jesus from dying on the cross or he would face an eternity in the lake of burning sulfur (Revelation 20:10). The LORD God said to the Serpent . . . I will put animosity between you and the woman, and between your offspring and hers; the Messiah would ultimately defeat the Adversary by dying a sinless, substitutionary death on the cross for all mankind (see my commentary on Genesis Be – He Will Crush Your Head, and You Will Strike His Heel).

The Adversary tried three times to keep the Messiah from dying on a cross. First, when Yeshua was about two years old, Satan had King Herod try to have Him killed so He wouldn’t go to the cross (see my commentary on The Life of Christ Aw – Herod Gave Orders to Kill all the Boys in Bethlehem Two Years Old and Under). Second, after His baptism the devil tempted Christ to sin and thus prevent Him from being an acceptable sacrifice on the cross (see The Life of Christ Bj – Then Jesus Was Tempted in the Wilderness). And third, even at His crucifixion, Satan tried six times to get Jesus to come down before dying (see my commentary on The Life of Christ Lu – Jesus’ First Three Hours on the Cross: The Wrath of Man). But when Yeshua died a sinless death on the cross, the Adversary knew his ultimate defeat was assured and he needed to go to Plan B. If he couldn’t prevent sinners from being saved, he and his demons would try to make them ineffective so others would not be saved. Simply put, the devil would try to take down as many as he could with him into the lake of fire.

In 1942, the Christian apologist C. S. Lewis published a biting satire entitled The Screwtape Letters (he also wrote The Lion, the Witch and the Wardrobe). His novel described the activities of a senior demon named Screwtape and his nephew and junior tempter Wormwood. Being his mentor, Screwtape trains his young protégé in the different ways of enticing believers to sin, to destroy their testimony and, as a result, eliminate their ability to witness to others. In other words, Plan B. The book provides a series of lessons in the importance of taking a deliberate role in living out our faith by portraying a typical human life, with all its temptations and failings, as seen from the devils’ point of view. In this convoluted way of seeing spiritual warfare, ADONAI, His holy angels and all true believers are viewed as “the enemy.”

This is why Peter writes to us and warns: Be self-controlled and alert. The reason believers must be self-controlled and alert is that they face fierce and relentless spiritual opposition from Satan and his demons. Being alert (gregoresate), is an imperative command that means be watchful or stay awake. Your Adversary (antidikos) was used as a technical term meaning legal opponent, as well as any kind of enemy who was seriously aggressive and hostile. The devil commands the demonic realm and administrates the human, fallen world system. Personally, and through his surrogates the demons, who like him never sleep nor rest, Satan untiringly, like a predator in the night of his own evil darkness, hunts to kill. He prowls around like a roaring lion looking for someone to devour (First Peter 5:8). Peter’s imagery of the roaring lion derives from the TaNaKh (Psalms 7:2, 10:9-10, 17:12, 22:13-21, 35:17, 58:6, 104, 21; Ezeki’el 22:25), and pictures the viciousness of this hunter pursuing his prey. Devour has the sense of to gulp down, emphasizing the final objective, not to wound but to destroy.⁵⁰

Satan seeks to devour believers in three ways. First, ADONAI may allow the Adversary to attack a believer directly (Job 1), but more generally, Satan and his demons constantly mount the attack on individuals through the ever-present, sinful and alluring world system. John condensed this spiritual battle down to this: Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world – the lust of the flesh, the lust of the eyes, and the pride of life – comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever (1 John 2:15-17).

Secondly, Paul recognized that the devil attacks believers in the most intimate realm of human relations – marriage and the family. For that reason, Paul charged the believers living in Corinth: The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife’s body does not belong to her alone but also to her husband. In the same way, the husband’s body does not belong to him alone but also to his wife. Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you to sin because of your lack of self-control (First Corinthians 7:3-5). When one partner withholds a sexual relationship from the other, Satan will tempt the one deprived to sin, thereby hastening attitudes that often bring the destruction of that marriage and family.

Thirdly, believers – both the leaders and the members of the congregation – are vulnerable to the attacks of the Adversary within the body of believers. Paul instructed Timothy to choose well-qualified men as shepherds, so that they would not fall into disgrace and into the devil’s trap (First Timothy 3:1-7). Satan also seeks to destroy the unity within the body of believers, causing its spiritual power to become useless (First Corinthians 1:10, 6:1-6, 11:17-34, 14:20-38; Revelation 2-3). Peter’s first line of defense is to be self-controlled and alert. If Eve was so easily deceived in the perfect garden of Eden (see my commentary on Genesis Ba – The Woman Saw the Fruit of the Tree and Ate It), how much more are redeemed sinners living in a sinful, fallen world susceptible to Satan’s craftiness and deception?

Contrary to what some teach, Scripture nowhere commands believers to attack Satan or demons with prayers or formulas, or to “bind the devil.” Those who foolishly engage in useless efforts to speak to the Adversary (who is not omnipresent anyway), or to command him, or to dismiss him or other demons are confused and wrong about their powers as believers. Since neither Christians, nor the righteous of the TaNaKh are apostles of the Messiah, they have no authority over Satan or his demons (Matthew 10:1; Luke 9:1-2; Second Corinthians 12:12). Only Christ Himself, by dispatching a powerful holy angel, can bind Satan (see my commentary on Revelation Fb – He Seized the Dragon, or Satan, and Bound Him for a Thousand Years).⁵¹

From the Amalekites to Haman to Herod to Hitler, Satan used all of them to try to eliminate the Jews from the face of the earth. Charles Swindoll has stated, “Esther is a story of triumph that grew out of tragedy, ecstasy out of agony, celebration out of devastation.  Yours can be the same.” This book has shown us many things, including that God can use anyone for His glory that is willing to be used, that He is ultimately in control of all things in our lives, and He will work according to His foreknowledge to bring all things together in our lives for our best and His glory (Romans 8:28).  The enemy may rage, but God will turn his attacks back on his own head ultimately. We need to stand strong against the three-fold enemy that directed the lives of Ahasuerus and Haman, the lust of the flesh, the lust of the eyes, and the pride of life. It ultimately destroyed them both.

The impact of the lives of Esther and Mordecai is one of the most amazing aspects of this story, and it shows us that the LORD is not limited in who He works through, nor how.  In view of the world in which we live, we need more Esther’s and Mordecai’s that will stand up and make a difference for God and His children, even if it is at their peril as these two experienced.  ADONAI needs servants today who will speak up when his people are in danger or when injustice and corruption are rampant in society.⁵² Esther and Mordecai were not perfect, nor were they spiritual giants when they first were brought into their place of influence.  How encouraging that is for us who are not another Moses or Paul or others of their caliber, because God can work in and through us just as well.

Let all of us be able to say with the beloved Paul at the end of the stories of our lives: As for me, my life has already been poured out as an offering to God. The time of my death is near.  I have fought a good fight, I have finished the race, and I have remained faithful. And now the prize awaits me – the crown of righteousness that the Lord, the righteous Judge, will give me on that great day of his return. And the prize is not just for me but for all who eagerly look forward to his glorious return (Second Timothy 4:6–8 NLT).

The King Gave His Signet Ring to Haman
3: 10-11

The king gave his signet ring to Haman DIG: What is a signet ring and what does it represent? What does this chapter add to your perception of King Ahasuerus? What half-truths does he agree with here? How did Joseph’s use of the signet ring compare to that of Haman?

REFLECT: Have you ever given your authority over to someone and later regretted it? What did you do to solve the problem? How was Joseph’s intent to use his signet ring different from Haman’s? What four things has God given believers to mark them as members of His Kingdom? Is there any way possible that we can lose our inheritance? Why or why not?

King Ahasuerus, as before, was easily influenced by his magi (1:16-22 and 2:2-4). He accepted Haman’s advice: If it pleases the king, let a decree be issued to destroy them (3:9a). The king, assuming that the scattered people in question were distant aliens, hostile to him and his reign, handed over his royal authority to Haman. So, the king took his signet ring from his finger and gave it to Haman son of Hammedatha, the Agagite, the enemy of the Jews (3:10). A document was made official by stamping the king’s ring in wax on the document itself. The wax seal served as the king’s signature, representing his authority throughout the empire (Esther 3:12, 8:2 and 8; Genesis 41:42; Daniel 6:17; Haggai 2:23). By giving his signet ring to Haman, Ahasuerus was allowing the enemy of the Jews, as Haman was now called, to send out a proclamation to the empire in the king’s name.

When he was first introduced in 3:1, Haman is referred to as son of Hammedatha, the Agagite. That name is repeated here, but with the additional phrase, the enemy of the Jews. This was a blood chilling statement, because it meant that all the power and influence of the Persian Empire was about to come down on the Israelites because of Haman’s arrogant pride. Five times in the book of Esther, Haman is called the enemy of the Jews (here, 7:6, 8:1, 9:10 and 9:24). At this time, Haman’s powerful motive of personal revenge was hidden from the king.

Just as Pharaoh gave Joseph his signet ring as prime minister, and second in command of Egypt (see my commentary on Genesis, to see link click Jv – Joseph as Prime Minister), so Ahasuerus gave Haman his signet ring as prime minister, and second in command of the Medo-Persian Empire. The primary difference was that where Joseph used his power for good (see my commentary on Genesis Jw – The Seven Years of Abundance in Egypt Came to an End, and the Seven Years of Famine Began), Haman planned to use it for evil.

Keep the money, literally the silver is given to you, the king said to Haman (3:11a). Ahasuerus seemingly turned down the money here, and 3:13 declares that the Persians would be allowed to plunder their goods. However, 4:7 and 7:4 suggest that the king would receive at least some of the spoils. The king, without verifying the information or being concerned for his subjects, said: And do with the people as you please (3:11b). Sometimes rulers give authority to others without realizing the consequences. This seems to be the case here. Little did he know that Queen Esther was a Jewess and would be slaughtered like the others in Haman’s wicked plan.

The king did not take the time to find out more details. His delegation of authority was impossible to avoid with such a huge empire to rule over, but the key is knowing who you are delegating to. Whether Ahasuerus knew Haman all that well is not revealed. Nevertheless, the order was given and the life-changing events were set in motion. ADONAI’s great reversal of the fortunes of Haman and the Jews given to us in 9:5 where we learn that the Jews struck down all their enemies with the sword, killing and destroying them.

King Ahasuerus put his signet ring on the finger of Haman and, as a result, gave him all the power and influence of the Persian Empire. The signet ring proved that he was the authentic representative of the king. For believers today, it is God who establishes us in Christ, He has anointed us, sealed us, and gave us the Spirit in our hearts as a pledge (Second Corinthians 1:21-22 NASB). ADONAI’S signet ring, His seal of ownership as it were, the Holy Spirit, gives us all the power and influence of the Kingdom of God, and proves that we are authentic representatives of the KING of kings (Revelation 19:16).

As admirable as they might be, Paul’s ultimate claim to authenticity as ADONAI’s messenger was not his loyalty, honesty, reliability, or any other personal traits. It was what the Lord had done for him. Paul describes four eternal works that God had done in his life with four verbs: establishes, anointed, sealed and gave.

First, God establishes us in Christ at the moment of salvation. This is the work of saving grace that puts believers into union with Him (Romans 8:1, 16:11; First Corinthians 1:30, 3:1, 7:22; Galatians 2:20; Ephesians 5:8; Colossians 1:2 and 28, 4:7) and with each other. Paul’s authenticity was so interconnected with that of the church at Corinth, that to deny his relationship with them would have been to deny the reality of their own spiritual life. Because they were fellow believers, by attacking Paul’s authenticity, they were ripping the fabric of the church’s spiritual unity. Since Paul was their spiritual father (First Corinthians 4:15), to deny his authenticity was, figuratively, to saw off the branch on which they were sitting.

Secondly, ADONAI has anointed us. To anoint someone is to commission them for service (Exodus 28:41; Numbers 3:31; First Samuel 15:1, 16:1-13; Second Samuel 2:4; First Kings 1:39, 5:1, 19:16; Psalm 89:20). The Greek verb chrio, meaning anointed, appears four times in the New Covenant, each time it refers to Yeshua (Luke 4:18; Acts 4:27 and 10:38; Hebrews 1:9). The related noun chrisma describes the anointing all believers have when they are indwelt with the Holy Spirit (see my commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith).

Thirdly, He sealed us. The word Greek word sphragizo, or sealed, refers to stamping an identifying mark on something. When Haman took his signet ring and pressed it into some soft wax on a document, he was sealing it with the mark of the king. This also refers to believers being stamped with the seal of the KING, which is the Holy Spirit, whose presence identifies them as His true and eternal possession, whom He will protect and keep. Having believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance (Ephesians 1:13b-14a).

Fourthly, the Lord gave believers the Holy Spirit in their hearts as a pledge. The indwelling Holy Spirit is not only the anointing and seal but also the down payment or guarantee of believers’ eternal inheritance, the first installment of future glory. Praise be God, Father of our Lord Yeshua the Messiah, who, in keeping with His great mercy, has caused us, through the resurrection of Yeshua the Messiah from the dead, to be born again to a living hope, to an inheritance that cannot decay, spoil or fade, kept safe for you in heaven (First Peter 1:3-4 CJB). Now it is God who . . . has given us the Holy Spirit was a deposit, guaranteeing what is to come (Second Corinthians 5:5).

Dear Heavenly Father, We thank you for your loving care. Thank you for caring about us even when we are not mindful of You. Thank you for loving us first and sending Your Son to die on our behalf. Your gifts are never ending, as is our praise for You. When we come to the end of ourselves and accept the great gift of your Son, thank You for sealing us with the mark of Your Kingdom, guaranteeing our inheritance. After you heard the message of truth – the Good News of your salvation – and when you put your trust in Him, you were sealed with the promised Ruach Ha’Kodesh.  He is the guarantee of our inheritance, until the redemption of His possession – to His glorious praise (Ephesians 1:13-14)!

Praise You for Your great love, mercy and for removing our sins as far away as the East is from the West. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12). How thankful Your children are for the joy that one day soon, we will live with You in your holy heaven of peace and joy for all eternity! Praise You for giving Yeshua’s righteousness to all who love you, as their entrance key to heaven. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Your children love, worship You dear daddy! In Yeshua’s holy name and power of His resurrection. Amen

The Lot Fell on the Twelfth Month,
the Month of Adar, in the Presence of Haman
3: 7-9

The lot fell on the twelfth month, the month of Adar, in the presence of Haman DIG: What is the pur? What was the significance of the eleven-month delay secured by lot (compare verses 7 and 12)? Was this God’s providence or coincidence? If Haman the Agagite is a descendent of king Agag (First Samuel 15) and the hated Amalekites, what would that mean for the Israelites? How did King Saul’s failure to extinguish all the Amalekites come back, five hundred years later, to haunt Israel?

REFLECT: How do believers seek God’s direction today? King David said: Delight yourself in the LORD and He will give you the desires of your heart (Psalm 37:4). So sometimes, do you think that we have a choice which direction we can go? Why or why not? James tells us: If any of you lacks wisdom you should ask God, who gives generously to all without finding fault, and it will be given to you (James 1:5). Can ADONAI use our wrong decisions for our benefit and His glory? Has that happened in your life? How did you change? How was He glorified as a result?

A little more than four years had gone by since Esther had become queen in 478 BC. It was more than a century after the destruction of Jerusalem by Nebuchadnezzar, some sixty-four years after the first return with Zerubbabel, and sixteen years before Ezra’s return to Jerusalem. Mordecai and Esther were from Jewish families that had stayed in Mesopotamia even after the first return from captivity.⁴²

The author included a seemingly obscure part of the account by recording that Haman used a pur for the lot, to decide when he should launch his attack. The original readers of Esther would have understood that ADONAI was working to protect His people even in the timing of events. As things worked out, the Jews had almost a year in which to prepare themselves for the conflict with their enemies.

To determine the favorable time for the attack on the Jews, Haman consulted the pur, or the plural that is purim, the lot. In the twelfth year of King Ahasuerus, on the first month, the month of Nisan, the pur (that is, the lot) was cast in the presence of Haman to select a day and month of the massacre (3:7a). It was believed that in the first month of the year lots were cast to choose opportune days for important events. Archaeologists have discovered purim, which were clay cubes with cuneiform characters or dots that looked virtually the same as modern dice. Casting the lot literally meant throwing the dice. Today, dice are used for gambling or board games, but during the time that Esther was written they were used for divination. It was their way of asking the gods for answers to questions about the future.

Purim is a Hebrew pluralized form of an Akkadian word that was also used by the Babylonians later on to refer to these cube-shaped objects of divination. This word is found only in the book of Esther and nowhere else in the TaNaKh, and when the author first uses it, he also gives his readers the equivalent Hebrew word used to refer to the cube, the goral, with the NIV translates as lot (9:24).⁴³ The goral was worn by the high priest (see my commentary on Exodus, to see link click Ga – Fashion a Breastpiece for Making Decisions) and used to inquire of the LORD (see my commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions).

Haman cast the purim and the lot fell on the twelfth month, the month of Adar (3:7b). Haman would have to wait eleven months for the most favorable day, but he immediately spread the word of their future execution (3:12-15). It ordered the citizens of Persia to kill their Jewish neighbors; the young and the old, women and children, exactly eleven months later.⁴⁴ The most important thing to him was to choose the “luckiest” day, even if he had to wait almost a year to carry out his wicked plan. But he didn’t understand that the hand of God controlled even his dice so that the Jews would have eleven months to prepare for their defense. The lot is cast into the lap, but its every decision is from the LORD (Proverbs 16:33). Providence!

Dear Heavenly Father, Praise Your love and your constant care of Your children. Thank You that though You guide big governmental issues of countries around the world, and you watch over the orbital pattern of huge planets like Jupiter and Saturn; you always have time to care for each of Your children.  Nothing they do ever misses your attention. You discern my thinking from afar. . . You are familiar with all my ways. Even before a word is on my tongue, behold, Adonai, You know all about it (Psalms 139:2c, 3c-4).

Praise You for not only knowing what people think and say before they say it; but how glorious that You live in those who love You thru the Ruach Ha’Kodesh.  I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth. . . Yeshua answered and said to him, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:16-17a, 23). What a comfort it is to have God living within us. What an Awesome promise that You will never leave Your children (John 1:12)! For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5).

How wonderful to please such a wise and loving Father. When trials and problems come, I will look up to you and remember that my time on earth is short, the problems and pain will be over soon. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us. The joy and peace of heaven will be for all eternity for those who love You. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away” (Revelation 21:1-4). It is so wonderful to remember that our trials will soon be over and an eternity of joy and peace for all who love you! Praising and loving you dear Daddy! In Yeshua’s holy name and power of His resurrection. Amen  

Another detail that has been considered improbable by some is that Haman would cast lots to determine the date for the execution of the Jews eleven months in advance. Many people in the ancient near East cast, or threw lots to receive guidance from the gods. It represented a view toward life that was part of the ancient world. They thought that fate was predetermined, and that humans could only succeed if they cooperated with destiny. They believed that the signs and omens in the stars, nature, and elsewhere revealed fate to the knowledgeable, and everything was preordained according to lucky days.⁴⁵ As a result, in Haman’s world view it was vital to find the most opportune day to carry out his scheme and then stick to it.

Yet the casting of lots had a sense of irony to it. The original Jewish readers of the story would have already known how it ended. They were, after all, still alive! When Esther was read, the readers quickly realized that the casting of lots would not mean the destruction of the Israelites; ironically it meant that those who cast the lots would suffer the fate intended for them.

  True to form, Ahasuerus carelessness took precious little persuading to give Haman the freedom to exterminate a certain people he portrayed as a threat to his kingdom. The king let Memucan advise him on how he should deal with Vashti (1:16-22), and then the magi suggested how he should choose the next queen (2:1-4). Here, Haman very cleverly conceals his own evil intentions by making it seem like what he proposed was in the king’s best interest. Then, in a deceptive way, Haman said to King Ahasuerus, “There are certain people dispersed among the peoples in all the provinces of your kingdom who keep themselves separate” (3:8a). Which implies that they had retained their identity. Haman carefully avoids mentioning that those people were Jews, and Ahasuerus was so uninterested that he didn’t even ask who they were.

“Their customs are different from those of all other people, and they do not obey the king’s laws; it is not in the king’s best interest to tolerate them” (3:8b). Haman’s presentation was a mixture of truth (dispersed among the peoples in all the provinces of your kingdom), half-truth (their customs are different from those of all other people) and lies (they do not obey the king’s laws), in that order. While it was true that the Jews had their own laws, it was false to accuse them of disobeying the laws of Persia. In fact, in the rabbis taught that, “The law of the country in which you live is binding.”

Now for the first time we learn that Haman was a wealthy man. He appealed to Ahasuerus’ need to refill the treasury drained by the king’s disastrous war with Greece. Haman sweetens his request by saying: If it pleases the king, let a decree be issued to destroy them, and I will give ten thousand talents of silver (or about 375 tons or 340 metric tons equivalent to several tens of millions of dollars today) to the king’s administrators for the royal treasury (3:9). At that time Persia used silver as its money standard. The word translated treasury is a Persian word, which shows that the author was well acquainted with the vocabulary of the court at Susa. This would foreshadow the betrayal of another Jew, Yeshua Messiah, for thirty pieces of silver (see my commentary on The Life of Christ Kc – Judas Agrees to Betray Jesus).

The Greek historian Herodotus recorded that the annual income of the Persian Empire was about 15,000 talents from taxes. If this figure is correct, Haman offered two-thirds of that amount – a huge sum. Even if he was planning to steal the property of the Jewish families he was going to slaughter, his proposition would have been absurd if he had not had the money already at his disposal.⁴⁶

Most of us like to think that through careful planning we can have some control of our lives. While much of the time life might cooperate with our plans, all of us can remember circumstances beyond our control. Sometimes things might turn out better than we expected, and sometimes things turn out worse, but either way our sense of being in control is at times revealed by life’s circumstances to be an illusion.

Whether we like it or not, we often feel caught in circumstances beyond our control. There are many seemingly insignificant events, that when we look back on them, really changed the course of our lives. This chain of events continues to happen every day. We have no idea how one leads to the other. Only ADONAI is outside of time and knows the end from the beginning. The author of Esther demonstrates the workings of divine providence. He works through a series of “coincidental” events and human decisions, even those based on questionable motives at best or evil intent at worst, to carry out His plan. All of the “chance” events in the book of Esther, and in our own lives, are really working toward the end that God knows will happen.

Esther suffered the humiliation of being taken into the king’s harem to be sexually used. Apparently no one considered what plans she might have had for her own life, plans perhaps to be a godly wife with a home and family. But her plans were changed forever when the king’s men seized her from her home. Mordecai suffered the humiliation of being deprived of his recognition after saving the life of Ahasuerus after overhearing two of the king’s officers conspire to assassinate the king. To make matters worse, Haman was gaining the power to turn against Mordecai and the Jews. There is a sad irony that when the wicked prosper, God’s people are seemingly overlooked and unrewarded (Psalms 37 and 73). When all is said and done, ADONAI uses even injustice to fulfill His promises to us. As Joseph made clear to his brothers: You intended to harm me, but God intended it for good (Genesis 50:20).

The revelation of Jesus Christ was written to encourage believers who, like the Jews of Persia, found their existence threatened when the government under which they lived threatened to destroy them. Believers all over the world experience persecution today. One source estimates that in this century alone, an average of 300,000 believers have been martyred each year. The prayer of the earliest believers, “Now, Lord, consider their threats and enable your servants to speak your word with great boldness,” must continue to be the prayer of the Church today, offered up with a confidence in the LORD’s powerful providence.

The book of Revelation shows that despite the overwhelming power the world empires now have, Yeshua Messiah will ultimately prevail (see my commentary on Revelation Ex – The Eight Stage Campaign of Armageddon). Believers are to live faithfully for that day, even under the threat of persecution and death. After describing the beast and his satanic power, John acknowledges that those saved during the Great Tribulation will suffer and die when the government of the antichrist turns against them. However, because Jesus arose never to die again, they will be safe in Christ. Whoever has ears, let them hear. If anyone is to go into captivity, into captivity they will go. If anyone is to be killed with the sword, with the sword they will be killed for patient endurance and faithfulness on the part of the holy ones (see my commentary on Revelation Dn – All Inhabitants of the Earth will Worship the Beast).

God intends to save and protect His people in Messiah (Romans 8:28), and ultimately He plans to destroy those who remain steadfast in their opposition to Him. There is no power, no enemy, that can defeat His elect (Second Timothy 2:10). We, too, like David in Psalm 16 CJV, can praise ADONAI because He has made our lot secure in Yeshua.

Protect me, God,
for You are my refuge.
I said to ADONAI, “You are my Lord;
I have nothing good outside of You.”
The holy people in the Land are the ones
who are worthy of honor; all my pleasure is in them.

Those who run after another god
multiply their sorrows;
to such gods I will not offer
drink offerings of blood
or take the names on my lips.

ADONAI, my assigned portion, my cup;
You safeguard my share.
Pleasant places were measured out for me;
I am content with my heritage.

I bless ADONAI, my counselor;
at night my inmost being sustains me.
I always set ADONAI before me;
with Him at my right hand, I can never be moved;
so my heart is glad, my glory rejoices,
and my body too rests in safety;
for You will not abandon me to sh’ol,
You will not let Your faithful one see the Abyss.
You make me know the path of life;
in Your presence is unbounded joy,
in Your right hand eternal delight.

Haman’s Plan to Annihilate All the Jews
3: 7-15

Everyone loves a great adventure story, and Esther is one of the best. Unfortunately, her story has all the ingredients of a fairy tale and often gets treated like one – part Cinderella, part Beauty and the Beast. A beautiful maiden comes out of obscurity to win the king’s heart and become his bride. The king falls under the spell of an evil villain, but is freed by the courageous resourcefulness of his enchanting queen, as he bends to her wise influence. Perhaps it is our longing for the “happy ever after” in our own stories that leaves us clinging to fairy-tale interpretations of the Bible. But Esther’s story wasn’t a fairy tale. It was, in reality, much closer to a nightmare.⁴¹

Haman was Honored More than all the Other Nobles,
But Mordecai would not Kneel Down or Pay Him Honor
3: 1-6

Haman was honored more than all the other nobles, but Mordecai would not kneel down or pay him honor DIG: Who comes on now as the star? Why not Mordecai? Why won’t Mordecai kneel? Why is Haman intent on killing all of the Jews? Is this a clash of priorities? Of personalities? Of perception? Of peoples?

REFLECT: As a fellow Jew, would you have urged Mordecai to kneel down and pay Haman honor (see my commentary on Genesis, to see link click Jv – Joseph as Prime Minister) rather than risk the lives of everyone else? Why?

At this point, a new character is introduced into the story: Haman the Agagite. The author places the promotion of Haman just where the original readers would have expected to see Mordecai. This forms an unexpected twist in the plot. After these events, King Ahasuerus honored Haman son of Hammedatha, the Agagite (3:1a). Haman is introduced as the Agagite, an intentional reference to the tension between the Israelites and the Amalekites. The Septuagint, or the Greek translation of the Hebrew Scriptures, translates the Agagite as the bully, interpreting the text freely for the Greek readers. Saul’s ancient conquest of Agag and his army is part of Isra’el’s tradition, which always lurks behind the scenes of the book. The rabbis teach that Haman was a descendant of Agag.

In Hebrew narrative the characteristic described when a character is first introduced is key to understanding his or her role in the story. When Mordecai is introduced in 2:5. He is identified not as a wise man or as an official of the court, but as a Jew of the tribe of Benjamin. When Haman is introduced, he is identified as an Agagite. The author implies that the personal relationship of enmity between the Jews and the Amalekites is mirrored in the personal relationship between Mordecai and Haman. The original readers would expect the relationship to be characterized by conflict and aggression.³⁶

King Ahasuerus elevated him and gave him a seat of honor higher than that of all the other nobles (3:1b). Although the king owed his life to Mordecai, the promotion went to Haman. He became the prime minister of Persia, second only to the king himself. We are not told why Haman was honored in such a way. But we do know that in this book that others manipulated the king too easily.

All the royal officials at the king’s gate knelt down, prostrating themselves, and paid honor to Haman, for the king had commanded this concerning him (3:2a). It may seem odd to have so many people at the king’s gate. If compared to the gate at Persepolis, the City of the Persians where Darius built the Apadana Palace, it was guarded by huge lion-like figures, and the entrance measured 30 by 60 meters. This would be enough for all the royal officials and others besides in the recesses of the king’s palace at Susa. All who were officially appointed by the king had to stay within the gate of the royal palace. In their culture it was customary to bow down before one’s superiors. The fact that the king had to make a royal command for people to do so points to a general lack of respect for Haman.³⁷

But Mordecai would not bow down or pay him honor (3:2). This develops as a subtheme of the book. Mordecai’s refusal to bow down was not an act of worship, such as that commanded of Daniel and his three friends (Daniel 3:8-15). But the Persians saw bowing as an act of reverence that bordered on recognizing the official as divine. Needless to say, Mordecai had both political and religious reasons for refusing to bow down to Haman.³⁸ One of the Targums says that no self-respecting Benjamite would show reverence to a descendant of the Amalekites. Therefore, Mordecai, knowing full well the ancient Amalekite belief that “might makes right” (see Aq – Haman the Agagite: The Enemy of the Jews), wasn’t going to stand for it, or should I say, bow to it. As a Jew, he surely wasn’t going to bow down to an Amalekite!

Dear Heavenly Father, Praise your great Sovereignty for someday every knee will bow before you, in heaven and on earth.  God highly exalted Him and gave Him the name that is above every name, that at the name of Yeshua every knee should bow, in heaven and on the earth and under the earth, and every tongue profess that Yeshua the Messiah is Lord—to the glory of God the Father (Philippians 2:9b-11). It is comforting to know that not only are You the Sovereign Ruler of the Universe, but You also are our wise and loving daddy. Praise You for making as Your children, all who choose to love, worship and trust you as their Lord and Savior. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12).  See how glorious a love the Father has given us, that we should be called God’s children – and so we are (First John 3:1)!

There is only one true God who is creator of the world by his Word and who will judge the world in righteousness. How foolish that people bow before worthless idols who cannot forgive them nor help them enter heaven. There is much absolute proof that Yeshua is the only true God. Yeshua many mighty miracles are absolute proof of his divinity for they are miracles that only God could do–healing the blind, the deaf, the lame, and raising people from the dead. These all prove that Yeshua has power that only God has (Isaiah 35:5-6). Also, Yeshua proclaimed forgiveness of sins (Mark 2:1-12) which only God can do. Another supreme proof of Yeshua being God, is his dying on the cross for our sins and then rising from the dead 3 days later as he prophesied (Matthew 28, Mark 16, Luke 24 and John 20). Over 500 people saw Yeshua after he arose, providing excellent eye witness resurrection proof (First Corinthians 15:6). Praise you for the privilege you have given those who love you to be your children (John 1:12). Your children love you and delight in serving and worshipping you! In Yeshua’s holy name and power of resurrection. Amen

  Then the royal officials at the king’s gate asked Mordecai, “Why do you disobey the king’s command?” (3:3) Day after day they spoke to him but he refused to comply. Mordecai’s determined stubbornness was calculated to provoke a reaction. At first Haman did not notice that Mordecai acted differently from the other officials. But some of the other officials apparently reported his behavior to Haman to see if he was an exception to the king’s command. Therefore, they told Haman about it to see whether Mordecai’s behavior would be tolerated, for he had told them he was a Jew (3:4). This seems to indicate some tension between Jews and Gentiles in the court of the king. When Haman saw that Mordecai would not kneel down or pay him honor, he was enraged (3:5).

Haman became so obsessed with hatred for his nemesis, even the death of Mordecai couldn’t quench his thirst for revenge. Yet having learned who Mordecai’s people were, he scorned the idea of killing only Mordecai. Haman, his pride stung by Mordecai’s disrespect, becomes so angry and vengeful that he decides to kill all the Jews. Instead, Haman looked for a way to destroy all Mordecai’s people, the Jews, throughout the whole kingdom of Ahasuerus (3:6). This is another link from Haman to Amalek, who did not fear God (Deuteronomy 25:18). The attack of the Amalekites upon the Israelites leaving Egypt was an act of defiance, predicted on the denial of the existence of ADONAI and the assumption that chance rules the universe . . . and so was Haman a thousand years later when he cast the pur (3:7). It was no coincidence that Mordecai, like Saul, was a descendent of Kish who also confronted the Agagite.

Here the principle plot of the book is introduced: the attempt to destroy the Jewish people. Haman’s name sounds something like the Hebrew word for wrath, an apt description of his temperament and role in the book. Once he knew that Mordecai was a Jew, Haman’s pride-driven wrath was turned against all the Jews in the empire. Although unspoken, the only plausible explanation would be the anti-Semitism that started with the ancient conflict between Amalek and Isra’el.³⁹ Thus, Haman became the prototype of all the anti-Semitic leaders who wanted to destroy the Jewish people.

Now the story begins to fall into place. Esther had been brought to a position of power for purposes not known until now. The threat of genocide against the Jews of Persia was then a reality. Mordecai refused to honor Haman for both political and religious reasons. He identified himself as a Jew. Because of the ancient defeat and execution of his ancestor Agag by the prophet Samuel, Haman hates the Jews. Therefore, hatred and bitterness were at the root of Haman’s quest for power. For him, power rested in the complete destruction of the Jews. But Haman had not yet encountered the power of their God.⁴⁰

But Mordecai Found Out About the Plot and Told Esther,
Who Reported It to the King
2: 21-23

But Mordecai found out about the plot and told Esther, who reported it to the king DIG: Subplots abound: Secrecy, faithfulness, and assassins! Which one most concerns Ahasuerus? Mordecai? Esther? Why? What was the Persian method of execution? What should the king have done for Mordecai?

REFLECT: In your life, what do you see more of: Fate? Chance? Design? Or destiny? Explain. Have you ever done a great job on something, only to have your efforts go unappreciated or even acknowledged? How did it make you feel?

After Esther’s coronation the unsuccessful contestants (the virgins) who were not chosen by the king, were assembled a second time (2:19a). That same day Mordecai was sitting at the king’s gate (2:19b, 2:21, 3:2, 5:9 and 13, 6:10 and 12). It seems that by the date of her coronation, Esther already had her cousin appointed a magistrate or judge, which was a lesser position in the elaborate hierarchy of Persian officials. In all probability, the queen couldn’t have given him a higher position without disclosing her relationship to him.

The gate was the court for commercial and legal business (Ruth 4:1-11). The king’s gate was the entrance to his palace, the citadel that towered above Susa. There the king’s officials sat (Proverbs 31:23), and people seeking justice could come and stand before them. If archaeological evidence from Susa has been correctly interpreted, the gate built by Ahasuerus’ father, Darius, measured 131 by 92 feet. The king’s gate opened into a large building consisting of a central hall that led into the royal compound and two rectangular side rooms. The central hall was supported by four columns with trilingual inscription on the bases that read, “By the grace of Aura Mazda (the creator and upholder of truth in the Persian pantheon), the Gate, Darius the King made it, he who was my father.” The excavation of the king’s gate and the square in front of it correspond well to the details of the palace given by the author of Esther (4:6), indicating that the author was familiar with the palace complex at Susa.³¹

During the time Mordecai was sitting at the king’s gate, Bigthana and Teresh, two of the king’s officers who guarded the doorway. Consequently, they need to be his most trusted servants. However, they became angry and conspired to assassinate King Ahasuerus (2:21). These two men guarded with their life the door of the royal house, but in doing so they had unique opportunities to conspire against the king. According to the Targum, they plotted to poison his wine, but the cause of their anger is not stated directly. Many monarchs have died at the hands of their own servants, eventually including Ahasuerus.

But Mordecai found out about the plot and told Queen Esther, who in turn reported it to the king, giving credit to Mordecai (2:22). The rabbis teach that Mordecai’s discovery of the plot was by God’s design, not by Mordecai’s wisdom. It should not be surprising that Mordecai just happened to be at the exact right place, at the exact right time to overhear a plot against the king. It was no accident that Esther was his niece and he could report the plot to the very person who had access to the king. Providence!

Dear Wise Heavenly Father, It is such a comfort to know that you are the Sovereign Ruler of the Universe. Nothing happens by accident! You are Almighty and All powerful. No evil person nor evil government are a match for Your wisdom and power. You always are victorious. Blessed be the Name of God forever and ever, for wisdom and might are His. He changes times and seasons. He removes kings and installs kings (Dani’el 2:20-21a).

What a comfort it is to know that though I do not know what trials or problems may come with tomorrow; I do know for sure that my home for all eternity will be with You in Your holy heaven, because I have chosen to love/follow and to trust/confess You as my Lord and Savior (Romans 10:9-10). Praise Your love that sent Yeshua to die and rise on the third day (First Corinthians 15:4-6), thereby granting His perfect righteousness to all who choose to love and to follow Him as their Lord and Savior. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Praise You for being such a wonderful Heavenly Father. I do not fear anything in the future; but I trust in Your eternal love. In Yeshua’s name and power of His resurrection. Amen

And when the report was investigated and found to be true, the two officials were impaled on poles (2:23a). Many years later, King Ahasuerus was killed in an assassination plot. But for now, ADONAI protects him, so that God’s own purposes can be fulfilled.³² Rather than being hanged by the neck on a modern-type gallows, the men were impaled with nails on a wooden pole in public view, as a lesson to the populace. This was not an unusual method of execution in the Persian Empire. Darius, the father of Ahasuerus, was known to have once impaled 3,000 men.

By making known to Esther what has happening, Mordecai saved the life of the king, who, like the butler in Genesis (see my commentary on Genesis, to see link click Jo– Then the Chief Baker said to Joseph: I Too Had a Dream), promptly forgot the man who saved him. The would-be assassins were hung and all this was recorded in the book of the annals in the presence of the king (2:23b), literally, the book of the acts of the day. This was in the nature of a royal diary. The ancient kings of Babylon, Assyria and Hebrew kings kept such annals as well. Persian kings normally rewarded acts of loyalty very quickly and generously. But Mordecai was not even thanked for his faithfulness.³³

Just like Mordecai, we may deserve credit, appreciation, or reward for something we’ve done or accomplished. Maybe we weren’t acknowledged publicly for our efforts in completing a project and others were. Or maybe our boss took credit for the contract we got. We can’t expect to receive all the credit we deserve, but ADONAI knows everything we do. Even if we don’t get the credit now – even in our lifetime – the LORD will generously reward us in heaven.³⁴ Some of the rewards will be crowns we’ll wear there (see my commentary on Revelation Cc – For We Must All Appear Before the Judgment Seat of Christ).

So at this point in the story, Esther has been introduced as the new queen, and Mordecai has a place of high standing at the king’s gate. Vashti has exited almost as fast as she entered, yet she will be remembered throughout because any reference to Queen Esther will remind us of whose place she took. Ahasuerus is consumed with power, and yet powerless, as the sovereignty of ADONAI unfolds behind the scenes.³⁵

Mordecai Uncovers a Plot to Kill King Ahasuerus
2:21 to 3:6

Mordecai had a place of reputation at the king’s gate. When the women gathered, he overheard a plot to kill the king. Mordecai told Esther and the plot was stopped. This event would play a major role later in the story in Chapter 6. This act of courage on the part of both Mordecai and Esther reflects their loyalty to King Ahasuerus, who possessed the political power to either destroy them or deliver them.³⁰

Haman the Agagite: Enemy of the Jews
Deuteronomy 25: 17-19

On the Shabbat before Purim, generally known as Shabbat Parashat Zachor, Jews around the world gather in their synagogues to hear Deuteronomy 25:17-19 read at the end of the Torah reading: Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and cut off all who were lagging behind; they had no fear of God. When ADONAI your God gives you rest from all the enemies around you in the Land, He is giving you to possess as an inheritance, you shall blot out the memory of Amalek from under heaven. Do not forget!

What must the children of Isra’el remember? Deuteronomy 25:17-19 refers to an incident in Exodus 17:8-16, just after the Israelites crossed the Sea of Reeds (see my commentary on Exodus, to see link click Cv – The Amalekites Came and Attacked the Israelites at Rephidim). As they traveled in the desert on their third day after leaving Egypt, the army of Amalek swooped down from behind them, attacking the old and the weak that were struggling to keep up. The command to remember Amalek, however, wasn’t merely remembering that he attacked the Jews in the wilderness; it is remembering that they would do away with the Amalekites altogether.

Parashat Zachor is read on the Shabbat before Purim because Haman was a direct descendant of Amalek. Like his forefathers, Haman was the sworn enemy of the Jews. He wanted to exterminate the entire Jewish nation. Nothing could change his mind because he understood that children of Isra’el represented ADONAI whom he hated. In order to understand Haman’s motives and the commandment of Zachor, we need to learn more about Amalek’s story.

Amalek was a real person who later became the leader of a clan, which became a nation of the same name, the Amalekites. Amalek was a grandson of Jacob’s brother Esau (see my commentary on Genesis Ip – Esau’s Sons and Grandsons). Now Timna was a concubine to Elifaz, son of Esau, and she gave birth to Amalek. Later we learn the Timna was the sister of Lotan who was the chieftain of the land of Seir where Esau went to live (see my commentary on Genesis Ir – The Sons of Seir the Horite). Thus, we see that Amalek was the offspring of two powerful families, yet he was only the son of a concubine. The rabbis teach that Amalek was raised in the tents of Esau, constantly hearing his grandfather bemoan his fate and how his brother, Jacob, had stolen his birthright (see my commentary on Genesis Gn – Then Jacob Gave Esau Some Lentil Stew and Esau Despised His Birthright). Amalek absorbed Esau’s hatred of the children of Jacob, thus it became the nature of the Amalekites to hate the Jews.

As noted above, three days after the crossing of the Red Sea, the Amalekites traveled a long way in order to attack the Israelites from behind. But the Jews miraculously defeated the Amalekites in a one-day war. This battle was significant because it showed the true nature of the Amalekites. After all the miracles God had performed, not one nation had dared to attack the Jews except Amalek. Far from being courageous, they attacked the weak stragglers from behind. Every nation has certain noticeable character traits. The Amalekites were known for an all-consuming love of self and a reliance on violence to prove their supposed superiority. Their underlying strategy was always, “might makes right.” The rabbis teach that Amalek never denied the existence of the LORD or His special relationship with the Jewish people. They just didn’t care. In fact, the very understanding of ADONAI and His relationship with the Israelites was exactly why they felt they needed to attack.

Not long after the unified Kingdom of Isra’el was formed under the reign of King Saul, the king, at the direction of the prophet Samuel (First Samuel 15:1-3), gathered his army to fulfill the biblical commandment to wipe out the Amalekites. King Saul and the Israelites won the decisive, virtually destroying the entire nation. He took Agag king of the Amalekites alive. He was to spare not even one of the Amalekites and show no pity. But Saul and the army spared Agag and the best of the sheep and cattle, the fat calves and lambs – everything that was good. These they were unwilling to destroy completely, but everything that was despised and weak they totally destroyed (15:8-9). By having mercy on Agag, Saul had sinned against God. That act of disobedience in a holy war disqualified Saul from being Isra’el’s king.

The very next morning, Samuel went to Saul and informed him that ADONAI was angered by his disobedience and not fulfilling His commandment to completely destroy the Amalekites. After a brief and futile denial by Saul, the king admitted his sin. Then Samuel ordered Agag brought to him. The prophet proceeded to cut Agag to pieces, but the damage had already been done. The rabbis teach us that in one night, Agag had relations with a maidservant who later gave birth to a son. Consequently, over a thousand years later the Jews were faced with mortal danger from Haman the Agagite. It is interesting to note that just as Haman was a descendant of Agag, both Mordecai and Esther were descendents of King Saul and the tribe of Benjamin.

Because of Saul’s failure, the Amalekites continued to plague Isra’el throughout her history. The Talmud tells us that the wording in Deuteronomy 25:18, asher kar’cha be’derech, literally means that the Amalekites happened upon the Jews. The rabbis teach that this explains the personality of the Amalekite people. They represent the philosophy of chance, of the haphazard dictates of fate and destiny, which opposes the Jewish belief that God alone is sovereign in the universe. But the view of the Amalekites is in opposition to the concept that there is a purpose for mankind, or creation itself. Once again, opposite of the Jewish belief.

These differences between the Amalekites and the Jews can be clearly seen all the way back to their national forefathers, Esau and Jacob. Esau was a hunter. He lived for the thrill of the hunt, the risk of danger and for instantaneous pleasure. Life had no particular purpose in Esau’s mind, which was demonstrated by his craving for Jacob’s stew and his willingness to forfeit his birthright merely because he was hungry at the moment, saying: What is the birthright to me? Jacob, on the other hand, planned for the future. He lived in tents, meaning he went into the family business and became a shepherd (see my commentary on Genesis Gn – Then Jacob Gave Esau Some Lentil Stew and Esau Despised His Birthright). He spent years learning his trade. He was in the line of blessing and ADONAI blessed him by making him the father of twelve sons, which became twelve tribes, the future nation of Isra’el.

The attack by the Amalekites on the Jews after they crossed the Sea of Reeds was motivated by this hatred of the Israelite’s belief in YHVH. Undoubtedly the Amalekites and the entire world had heard of the ten plagues that had struck Egypt, but they didn’t really believe that they had happened. While no other nation dared to attack the Israelites, the Amalekites needed to prove that “might makes right” was still the natural order of the world. While they were defeated, they certainly reduced the fear of other nations toward the Jewish people. The Midrash describes it as if the Amalekites cooled a hot bath, scalding themselves, but encouraging others to enter.

Haman’s attempt to destroy the Israelites was a direct result of the age-old battle between the Amalekites and the Jews. As a descendant of Agag, King of Amalek, Haman is abundantly aware of the Israelite victory over the Amalekites, both in the wilderness and in the time of King Saul. Haman’s conflict with Mordecai, however, was based on the worldview of both nations. Just as in the days of the wilderness wanderings, Mordecai, or the Jews, stood as a reflection of the divine hand of God in the world. As Haman himself pointed out to King Ahasuerus, no other nation was so scattered, yet so unified (Esther 3:8). And Mordecai defied Haman’s belief that “might makes right,” by refusing to bow to him just because he was the prime minister. While the king of the land may have commanded all to bow down to Haman, the King of the Universe commanded all to bow to no one but Him. Throughout the Megillah there is an underlying struggle of Haman trying to show that he controls his own destiny, the destiny of the empire, only to be foiled by the subtle plans of ADONAI.

Dear Heavenly Father, Praise You that when others don’t care for us and don’t even care about our special relationship with You – You care for Your children and are mighty to protect them! We can trust our battles and relationships to You! As the prophet Jahaziel said to King Jehoshaphat: The Ruach Adonai came upon Jahaziel. . . son of Mattaniah the Levite, of the sons of Asaph,  and he said:. . . Thus Adonai says to you, ‘Do not be afraid or be dismayed because of this great multitude, for the battle is not yours, but God’s (Second Chronicles 20:14a, 15b-c). Praise You that you are the winning commander who fights the battles for Your people. From His mouth comes a sharp sword – so that with it He may strike down the nations – and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot. On His robe and on His thigh He has a name written, “King of kings, and Lord of lords.”

 Praise Your mighty victory over sin and over death by Your resurrection from death (Matthew 28). But he said to them, “Do not be alarmed. You are looking for Yeshua of Natzeret, who was crucified. He is risen! He is not here! See the place where they put Him (Mark 16:6). Your resurrection defeated death and opened the door of heaven to all who would choose to love and to follow You. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame” (Romans 10:9-11). Dear Father God, I love and worship You. Praise You for Your great love for Your children and for being their victorious commander, winning the battles for them as they trust and follow You. In Yeshua’s holy Name and power of His resurrection. Amen

Haman Plots to Destroy the Jews

Here the account takes a sudden, threatening turn. The story now has a villain. Haman was promoted above all the other nobles (3:1). But that power went to his head and led him to make a decision he would soon regret. He plotted the death of all the Jews because Mordecai refused to bow down to honor him. The story is similar to Dani’el 3, where Dani’el and his three young Hebrew friends refuse to worship the golden image established by King Nebuchadnezzar; but it is probably even more similar to the story in Dani’el 6, where the magi plotted against Daniel for praying to ADONAI and not praying to Darius. In each of these three accounts, allegiance to the LORD and the Torah proved to be rewarded by God with the gift of life. Here in Esther 3, the plot of the story is intensified with a detailed account of the plot to destroy the Jews in a way that was unparalleled in the book of Dani’el. The author writes in such a way that you can almost smell death approaching.²⁹

Now the King was Attracted to Esther
More Than Any of the Other Women
2: 12-20

Now the king was attracted to Esther more than any of the other women DIG:As the king’s “search” unfolds for Miss Persia, how does it compare or contrast to Isaac’s “search” for a wife (see my commentary on Genesis, to see link click Fw – Isaac and Rebekah)? Of what significance is the year long preparation period? Do you think king Ahasuerus kept his distance from the contestants? Why or why not? What does the text suggest? How was Esther’s reign similar to that of Joseph and Daniel?

REFLECT: It is easy to look at other people’s decisions and size them up, think, and know that we clearly know right from wrong, and if we were in their shoes, we would have known them both and done the right thing. We believe God will give us the wisdom to know what to do and moral strength to do it. But life isn’t always that tidy. Do you make moral judgments about the actions of others? When was the last time you were on the horns of an ethical dilemma yourself? Did anyone make any judgments about your decision? How did it make you feel? Was it fair? Why?

King Ahasuerus spared no expense to prepare his women for one night in his bed. For twelve months they were lotioned and perfumed. Before a young woman’s turn came to go in to king Ahasuerus, she had to complete twelve months of beauty treatments prescribed for the women, six months with oil of myrrh and six with perfumes and cosmetics (2:12). Some question the historical accuracy of Esther in that a year of beauty treatments seems far fetched. King Ahasuerus was an egomaniac who had unlimited wealth to feed his fantasies. The opulence and degradation of that time is hard for us to imagine today. The beauty treatments were meant to enhance the attractiveness of the women, but in reality, the length of time it took to prepare them for their one-night-stand with the king was probably more about his ego than their readiness.

And this is how she would go to the king: Anything she wanted was given to her to take with her from the harem to the king’s palace (2:13). The residence for the wives and concubines of the king were separated from the rest of the palace court. There were three sets of living quarters: one for the virgins who had not yet been sent for by the king, one for the concubines, and one for the queen and the other royal wives. This was one busy guy. The first is mentioned in 2:8 where Esther was entrusted to Hegai, who had charge of the harem. The second is mentioned here. In the evening she would go there and in the morning return to another part of the harem to the care of Shaashgaz, the king’s eunuch who was in charge of the concubines. She would not return to the king unless he was pleased with her and summoned her by name (2:14). The third is mentioned in 1:9, and was under the charge of the queen herself.

After spending one night in the king’s bed, the women were returned to the care of Shaashgaz, the king’s eunuch who was in charge of the harem of concubines. There she would spend the rest of her life alone with the other women in practical widowhood. Her life had been hijacked by the king’s pleasure. She could not leave the harem to marry or return home to her family. In all likelihood, she would never see the king again, unless he specifically asked for her by name (summoned to his bed by written memo). There were so many women and he drank so much that it was doubtful he could remember the names even if he wanted to. Children conceived by the king on these one-night-stands were raised to serve their father in high positions, but they could not ascend to the throne.

  Esther is finally introduced to the narrative. When the turn came for Esther to go to the king for her one-night-stand it was the tenth month of Tebeth (the word Tebeth is found only in the book of Esther and nowhere else in the TaNaKh), in the seventh year of his reign (December 479/January 478 BC), five years after Vashti had been deposed (2:15a and 16). The names of the months in the book of Esther are those adopted by the Jews in Babylonia. The passive voice used here suggests that she went, not that she was eager to go, but that it was beyond her control. The Bible says nothing about how she felt about her situation.

When she went she asked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested (2:15b). It is said that some of the girls took advantage of this to deck themselves out with many precious diamonds and jewels. But Esther wisely trusted in Hegai’s expert knowledge of the king’s desires rather than her own instincts. Her respect contrasts with Vashti’s defiance and implies a different ending.

And Esther won the favor of everyone who saw her (2:15c). This marked the turning point for Esther. She chose to play the game. She lost her way when she accepted the culture’s view that beauty was all that she had to offer. She forgot she was Hadassah – a daughter of the covenant, a descendant of Abraham and Sarah. Her purpose changed from pleasing God to pleasing the king. Warned by Mordecai to conceal her Jewish identity, she managed to elude detection and won high marks from everyone inside the palace because she was so pleasing. Hegai, the king’s eunuch who supervised the women’s care, picked her out from all the other women as the favorite and took extra measures to promote her candidacy. She complied with everything he said.

Esther didn’t merely survive her abduction into the king’s harem, she made the most of it. She auditioned for the queen’s crown by having sex with a man who was not her husband. Then after winning the crown, she married a pagan. She was beautiful, pleasing and she was losing her way. In all her splendor, the future queen was being lulled to sleep.²³ Now the king was attracted to Esther more than to any of the other women, and she won his favor and approval more than any of the other virgins (2:17a). Providence!

How did she win his favor in just one night? Did ADONAI give her favor with the king? The Bible doesn’t say. But one thing we do know is that because Esther evidently did whatever it took to please a lascivious pagan king, she won the position of queen, through which she later saved the whole Jewish nation from which the Messiah later came.²⁴

Dear Heavenly Father, Praise You that even when events happen to Your children that seem to place us in situations that are ungodly and that seem to make it impossible to live for You – You are still in control and guiding all to Your glory in the life of your child. You are the eternal God of the universe guiding situations to your glory. Now we know that all things work together for good for those who love God, who are called according to His purpose (Romans 8:28).

Someday soon I will be with You in your glorious heavenly home with joy and peace forever!  Knowing that the One who raised the Lord Yeshua will raise us also with Yeshua, and will bring us with you into His presence (Second Corinthians 4:14). With our eyes fixed on Your love and power we go on in triumph.  Therefore we do not lose heart . . . For our trouble, light and momentary, is producing for us an eternal weight of glory far beyond all comparison, as we look not at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal (Second Corinthians 4:16a, 17-18).  In Yeshua’s holy name and power of His resurrection. Amen

This happened around the time when, back in Esther’s homeland, Ezra the priest was taking drastic measures in Jerusalem to restore the purity of her fellow Israelites. He broke up families with children and literally insisted on divorces between Israelite men and pagan Gentile women to ward off ADONAI’s anger for their blatant disregard of His Word (Ezra 9:1-5 and 12). The Torah prohibited intermarriage with Gentiles (Deuteronomy 7:3). How would Ezra have judged this Jewish queen?

Meanwhile, back in Persia, Esther kept her secret in the closet. Being a third-generation exile made the cover-up much easier. She probably learned Persian as a child, so her speech did have the telltale Hebrew accent that normally exposed a person’s foreign ancestry. She grew up in Persia and she talked and dressed like a native. For five long years she accepted the sexual mores of the pagan world around her and enjoyed the luxuries of her privileged lifestyle. In short, she was trying to live in two worlds. She came from a background of Torah observance, but the whole emphasis in the king’s harem was on physical beauty. Esther fit right in with that pagan culture.²⁵

So he set a royal crown on her head and made her queen instead of Vashti (2:17b). The author carefully avoids the word “marriage,” although it is implied. Although the author does not tell us what Esther thought of her “marriage” to Ahasuerus, she apparently did not protest. Should she have? Would you have? Why? How? When?

Perhaps Esther hated her circumstances with all her heart. Possibly she felt that life in the harem violated every conviction and moral principle Mordecai had instilled in her. Maybe she wondered how ADONAI could have let such a horrible thing happen to her. On the other hand, perhaps Esther loved life in the harem. Possibly the sensuality of harem life appealed to a part of her human nature. Maybe she was swept off her feet by the attention of the most powerful man in the empire. Perchance she knew that her lifestyle violated the Torah, but didn’t really care. Maybe she thought this was the best thing to ever happen to her. She had just won the Persian king lottery! Would such an attitude have pleased the LORD? Was Esther in God’s will or not?

Some excuse Esther because her marriage to the king was beyond her control. Somehow I think that virtue would have been lost on Ezra. Or they say that marrying Ahasuerus was the lesser of two evils, and in spite of the sin involved, it led to the greater good for God’s people. Really? Is that what you would teach your children? God will bless it in the end anyway, so go for it? Can you really use Esther as a positive role model up to this point in the story? How could you possibly use this episode from Esther’s life to teach virtue to your teenage daughter? What message would she get? Make yourself as attractive as possible to sway powerful men? Use your body to advance God’s kingdom? Do the ends really justify the means?

She did not get to be the queen by consistent obedience to the Torah, the way, for instance, Joseph did in Egypt when he refused the sexual advances of Potiphar’s wife and spent several brutal years in an Egyptian prison as a result. Esther may well have been a virtuous woman obedient to the Torah; but even if she was, the author chooses to hide her virtue in a morally ambiguous and complex situation. He does not allow us to come to simple conclusions about her life in light of Scripture. The author skillfully describes her complex life in real terms because that’s the way life is in this fallen world.

Esther may have looked back on this episode in her life with shame and regret, or she may have looked back on it with a clear conscience, knowing that she acted as wisely as she knew how at the time. In either case, each one of us also has both kinds of episodes in our lives. Esther’s story shows that we can give them to the LORD and move on.²⁶

Some doubt the historicity of the book of Esther because Persian kings collected their harem indiscriminately, but they usually took wives only from one of seven noble families; therefore, they say that Esther’s marriage to Ahasuerus seems unlikely. The sudden decision on the part of Ahasuerus reveals that the sight of Esther overwhelmed him. Readers can only imagine. But more importantly, we cannot overlook the providence of God. What He had done with Pharaoh and Cyrus probably reflects what He did with King Ahasuerus as well. ADONAI had influenced that pagan king for His ultimate purposes.

Then the author briefly describes Esther’s coronation. And the king gave a great banquet, Esther’s banquet, for all his nobles and officials. He proclaimed a holiday throughout the provinces and distributed gifts with royal liberality (2:18). In later years, when people recalled this feast, or banquet, they would call it by this name.

During the coronation there was an apparent gathering of the unsuccessful contestants to be chosen as queen, or harem of virgins at the king’s gate. Esther wasted no time in appointing Mordecai to an official position in the Persian judicial system before the final ceremonial parade that concluded the coronation activities where he was sitting (2:19). His being there shows how he could have overheard an assassination plot against the king (2:21-23), and how a feud started that would threaten the entire Jewish nation.

But Esther had kept secret her family background and nationality just as Mordecai had told her to do, for she continued to follow Mordecai’s instructions as she had done when he was bringing her up (2:20). The purpose of the parenthetical statement in this place is to make it clear that Mordecai was not known to be a relative of the queen, and therefore, conspirators were not likely to be on their guard against him. For the next five years, Queen Esther was the perfect woman – the fairest in the land, dutifully complying with the wishes of her husband and king, and never, ever, making waves. Remarkably, she even managed faithfully to follow the instructions that came from Mordecai, her father figure, who kept an eye on things from the sidelines. That fragile arrangement was bound to collapse and did – in a single day (3:12-15). But instead of destroying her life or getting her in trouble, the crisis shook her to the core, and proved to be her greatest strength.²⁷

Throughout the narrative of Chapter 2, the hand of God is understood to be the force behind the development of the story. The first readers of Esther must have been amazed when they realized this important truth. The Jewish people were going to be victims of genocide. Satan was giddy with joy because the very future of the Messiah, redemption itself, hung in the balance. Since there was no chance for a Jew to become king, Esther was brought to the royal court to become queen. As Joseph was introduced to the court of Pharaoh and Daniel to the court of Nebuchadnezzar, Esther came to the court of Ahasuerus for a similar reason. Joseph’s leadership meant food for his famine-stricken family and their eventual prosperity. Daniel’s leadership led to a new status of acceptance of Jews in Babylonia. As we move along in the story, eventually Esther’s leadership would yield similar results. The common element in all three is that it was God who brought about those results.²⁸

Esther Was Taken to the King’s Palace
and Entrusted to Hegai,
Who Had Charge of the Harem
2: 1-11

Esther was taken to the king’s palace and entrusted to Hegai, who had charge of the harem DIG: Verse 1 is a hinge verse, spanning four years (1:3 and 2:16). In that time, what has happened to the king’s anger? His memory? His decree? To Vashti? Who were Mordecai’s ancestors (First Samuel 9:1-2 and Second Samuel 16:5-13)? How are Mordecai and Esther related to each other? What might have happened if Esther had not obeyed Mordecai?

REFLECT: How would you feel if the LORD, as King of your life, took four years to solve a big problem for you? How important, to you and God, is time, opposed to timing? What life-changing event did you have in your life? How did you handle it? Did it make, or break you? How? How can you use that experience to help others?

Vashti refused to come to King Ahasuerus in the third year of his reign in 483 BC. Esther was made queen in the seventh year of his reign in 479 BC (2:16-17). During the intervening four years the king was off fighting a disastrous war with Greece. His humiliating defeat drained the treasuries of the Persian Empire and discredited him in the eyes of his subjects. Shortly after his return from Greece, Esther was chosen as his new queen. The Greek historian Herodotus depicts the life of Ahasuerus after his military defeat as one of excess. He spent a lot of time with the wives of some of his officers, creating such discord and anger that eventually he was assassinated, oh the irony, in his bedroom in 465 BC.¹⁹

Four years later when King Ahasuerus’ fury had subsided, he realized that he had been foolish in his actions (2:1a). Throughout the book it is evident that the king was led along by his magi (1:13-14). Strong leaders listen to advice, but they know how to recognize foolishness. He remembered Vashti and what she had done and what he had decreed about her (2:1b). That Ahasuerus remembered Vashti implies some regret over the whole incident, but the king was trapped by his own irrevocable decree (1:19).

Then the king’s personal attendants, proposed: Let a search be made for beautiful young virgins for the king (2:2). After four years, the magi certainly didn’t want Ahasuerus having any second thoughts about Vashti. She could certainly be their ruin. The search for Miss Persia seems so outlandish to us today, but even by Persian standards queens were not normally chosen that way. According to Herodotus, Ahasuerus’ father Darius only took his wives from the nobility of Persia. More often than not, they came from the families of his seven closest advisors (1:14). But surely a king who held such absolute power could marry any woman he wanted.

Let the king appoint commissioners in every province of his realm to bring all these beautiful young women into the harem at the citadel of Susa (2:3a). In addition to his one or more wives, the king normally had many concubines. They were virgins to be called at the pleasure of the king. They lived lives of luxurious isolation in his harem. Most of the girls were uprooted from their families and entered a state of perpetual widowhood. Artaxerxes II, the son of Ahasuerus, was said to have 360 beautiful concubines in his harem. While this may seem to be an extremely demining process to us today, it was not sexism. The boys were treated worse than the girls. Herodotus tells us that five hundred young boys were rounded up each year and castrated to serve as eunuchs in the Persian court. Everyone was subject to the whims of the king, anywhere, anytime. His power was unyielding and absolute.

Let them be placed under the care of Hegai, the king’s eunuch, who is in charge of the women; and let beauty treatments be given to them (2:3b). It was customary to put a eunuch in charge of the house of the women, a most responsible position. The beauty treatments included purification and the use of precious ointments. Like the gardens and the banquet hall, Ahasuerus had an appreciation for beautiful things. Unfortunately, “things” are exactly what the king thought women were. As Vashti had shown, and as Esther would soon show, aside from Mordecai the women were more courageous and intelligent than the men in this story.²⁰

“Then let the young woman who pleases the king be queen instead of Vashti.” This advice appealed to the king, and he followed it (2:4). Ahasuerus could have had any young woman he wanted. Once brought to the palace, their sole purpose in life was giving pleasure to the king – pleasure to his eye, to satisfy him in bed, and to expand his impressive collection of possessions for others to admire.

This is the second time that the king’s magi manipulate Ahasuerus for their own gain. He continues to display weak leadership as he allowed others, who have their own personal agendas, to decide what he will decree. The one who holds absolute power continues to defer to others who know how to skillfully manipulate his needs. In doing so, the author shows us how the odds are stacked against Mordecai and Esther. The politics within the Persian court are deadly and those who survive seem to be able to manipulate the needs of the king. It is a treacherous place for those who would become the target of such impulsive and unstable power.

A flashback to the time of the deportation of the Jews from Jerusalem in 597 BC interrupts the story to introduce two people who will be indispensable to the plot, Esther and Mordecai. The whole narrative flows swiftly without introducing more details than necessary.

Now there was in the fortress of Susa a Jew of the tribe of Benjamin. The Hebrew Yehudi originally meant a man of the kingdom of Judah, but after the Babylonian captivity it came to be a generic term for all Israelites. He was named Mordecai son of Jair the son of Shimei, the son of, meaning the descendant of Kish (2:5). The names of Ahasuerus, Esther, Mordecai and Haman do not come across in the English translation. Instead of being the actual name of the historical person, these names were probably chosen or created by the human author to characterize the people who nonetheless did actually exist in history with other names.

This verse associates Mordecai with another of the tribe of Benjamin, King Saul, whose father’s name was Kish (First Samuel 9:1-2). This reference to a descendent is used in other passages in the Bible. For example, when the blind beggar called out to Yeshua as He was passing by: Jesus, Son of David, have mercy on me (Luke 18:38), he did not mean to say that King David had fathered Yeshua, but that Jesus was a descendant of David, or was in the royal line of David. Likewise here, the author associates Mordecai in the royal line of Saul.

Mordecai’s great-grandfather had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jehoiachin, better known as Jeconiah, king of Judah (2:6). Some have doubted the history of Esther, saying that if Mordecai were really taken into captivity with Jehoiachin, he would have been about 120 years old during the reign of Ahasuerus. One way of resolving this problem is to read the relative clause in the Hebrew text, as saying that Mordecai’s great-grandfather, Kish, was the one taken into exile with Jehoiachin. When the author mentions Mordecai in connection with the exile he continues to provide context to the historical setting so that the reader can understand the events about to take place. The author is pointing to the fact that when the king of Judah went into exile, he was representative of all the Jews who would go into exile, including those who would be born in captivity.

Mordecai just happened to be taken captive to Susa, where he would raise the future queen of Persia. Providence! Mordecai had a cousin named Hadassah, whom he had adopted as his own daughter when her father (Mordecai’s uncle Abihail) and mother died (2:7a and c, 2:15a). The rabbis apply the verse: Happy are they . . . that do righteousness at all times (Psalm 56:3 or 106:3), to a person who brings up an orphan in his house. It seems that Hadassah’s descendants were also exiled when Babylon’s King Nebuchadnezzar destroyed Jerusalem in 589 BC. Events in her story happened some fifty years after her descendants return to the Land. But she was among the Jewish people who chose to remain in Persia instead of returning to their native soil. Today Hadassah is the name of the Jewish women’s Zionist organization, speaking out against anti-Semitism. It was founded on Purim in the year 1912.

This young woman, who was also known as Esther, had a lovely figure and was beautiful to look at (art by Sarah Beth Baca: see more information on Links and Resources). In fact, some have called the book of Esther the Beauty and the Feast! According to the rabbis, she was one of the four most beautiful women in the world, the other three being Sarah, Rahab, and Abigail (Megillah 15a). The one Jewish woman who would need to be attractive to the king just happened to be a knockout (2:7b). Providence!

The name Esther does not agree with Herodotus who refers to the wife of Ahasuerus as Amestris. Some of the apparent discrepancies that have been identified as historical problems by some may instead be the legitimate use of poetic license in order to interpret the significance of what happened. In other words, some expressions in the story may have been intended for literary effect, not for historical accuracy as we define it today. This need not undermine the integrity of the book. For example, Vashti’s name is said to sound similar to the Old Persian expression for beautiful woman. Ahasuerus’ name sounds comical when pronounced in Hebrew and would correspond to something like “King Headache” in English. The name Esther sounds similar to Ishtar, the Babylonian goddess of love and war. Haman’s name sounds similar to the Hebrew name meaning wrath. Of course, these phonetic wordplays do not come across in the English translation. Instead of being the actual name of the historical person, these names may have been chosen or created by the author to characterize the people who nonetheless did actually exist in history with other names.²¹

When the king’s order and edict had been proclaimed, many young women were brought to the citadel of Susa and put under the care of Hegai. Esther also was taken (in the second Targum there is a story that Mordecai attempted to conceal her from the king’s officers) to the king’s palace and entrusted to Hegai, who had charge of the harem (2:8). And it just worked out that the beautiful Esther happened to be in the right place at the right time. It is clear that she did not volunteer to participate in this contest, she was taken by force. Her beauty and lovely figure must have caught the attention of the king’s officers. The author does not spend any time on how she felt. Regardless of her feelings one way or the other, Esther was at the mercy of a ruthless pagan king – just as her people were. We still have not seen or heard from her because her own personal opinion about what was happening to her seems irrelevant as the events of the story march on to their inevitable climax.

She pleased Hegai and won his favor. Esther’s beauty and charm were overpowering, even to a eunuch. The word favor is hesed, and can also refer to covenant loyalty or kindness. Although God is not mentioned, the use of this word indicates that He is operating behind the scene for her benefit. And it just so happened that the keeper of the harem favored her. Providence!

Meanwhile, she entered a yearlong beauty treatment – marinating in oils and perfumes for twelve months before being served up in her one-night-stand with the king, who rated each girl’s performance and decided her fate. Immediately he provided her with her beauty treatments and special food, apparently food or a better-than-ordinary quality. But she evidently made no protest about eating the unclean food of Gentiles. He assigned to her seven female attendants selected from the king’s palace and moved her and her attendants into the best place in the harem (2:9).

Esther had not revealed her nationality and family background, because Mordecai had forbidden her to do so. Once Esther was taken, Mordecai’s body language reflected his torment over her plight. Like a frantic father whose young daughter is out well past curfew, he paced outside the harem courtyard day after day, worried sick, and desperate to hear something from Esther. Every day he walked back and forth near the courtyard of the harem to find out how Esther was and what was happening to her (2:10-11).

The author does not overtly reveal Mordecai’s motives here. The king’s only criterion for his wife was performance in his bedroom and obedience in his court, certainly not ethnicity or religious convictions. However, Mordecai had achieved a position in the Persian court and possibly already knew Haman’s opinion of Jews. Perhaps Mordecai counseled Esther to conceal her Jewish identity because he had good reason to fear Haman’s anti-Semitism. But for whatever the reason, just as the name of God is hidden in the book (1:20, 5:4, 5:13, 7:7b), so is Esther’s nationality and faith hidden until the very end. The author makes no attempt to vindicate Esther by explaining any extenuating circumstances or divine guidance for her behavior.

The absence of Esther’s thoughts about her situation raises questions about her Torah observance. She was taken into the harem, gained favor with Hegai, the eunuch in charge, and received beauty treatments, special food and servants. Unlike Daniel and his friends, she does not protest, or set herself apart as they had done. In fact, she had successfully hidden her identity as a Jewess, and evidently had adopted Persian dress and customs to the point where she was indistinguishable as a Jewish woman. Therefore, we cannot assume that she secretly kept the Torah commandments. That is an argument from silence. The text simply does not allow us to assume that she did.

From this and other statements in the book it is clear the author was making the point that ADONAI protected and used Esther and Mordecai in spite of the fact that they were not Torah observant. The Pentateuch commanded that she was not to marry a pagan (Deuteronomy 7:1-4), or have sexual relations with a man who was not her husband (Exodus 20:14). Yet, this was specifically the purpose of her being included in the harem.²²

The apostle Paul, when writing to the church in Rome said: Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind (Romans 12:2). How does your faith relate to your culture? When Haman was trying to convince King Ahasuerus to exterminate the Jews, he based his flimsy excuse on the basis of disloyalty, saying: There are certain people . . . who do not obey the king’s laws; it is not in the king’s best interest to tolerate them. So it seems that most of the Jews in Persia must have retained enough of their outward, visible distinctiveness to allow Haman and others to see a difference, whose dress and customs were different from those of all other people (3:8).

Esther and Mordecai had evidently chosen to adopt the dress, customs and practices of their Gentile neighbors, at least to the point where they could successfully hide their identity as Jews. The royal court officials at the king’s gate came to know Mordecai as a Jew, but only because he had told them he was one (3:4). Esther’s decision to risk her life by finally coming out of the closet as a Jewess is, thus, all the more moving. But before Mordecai’s battle with Haman and the looming threat of genocide, no one even knew that they were Jews. The question is sometimes asked, “If you were brought to trial for being a believer, would there be enough evidence to convict you?” Well it seems like there would not have been any evidence to convict either Esther or Mordecai!

At what point does the assimilation of culture compromise our faith and witness? Is it the way we dress? The way we talk? What music we listen to? What movies we go to? If a believers living in a hostile land conceal their faith is that lack of faith or merely prudent? Committed believers can and do disagree on these issues. Yet we make decisions like this every day because there is no way to avoid them. We should strive to live in obedience to ADONAI, but it’s not always clear what that means in our messy lives. We are, after all, human.

This is where the silence about Esther and Mordecai’s faith can encourage us. Even if they didn’t always make the right choices, or had the purest of motives, the LORD was working through their imperfect decisions to fulfill His perfect purposes. Other than Yeshua, even the godliest people in the bible also make imperfect decisions. We are no different than them. Yet, God is all-powerful. Nothing can stand in the way of His ultimate plan for you, me, or the universe. If ADONAI can work through imperfect people like Esther and Mordecai, He can work through us.

Dear Heavenly Father, Praise Your great and mighty power that extends even to guiding future events to Your glory. Praise You that You are not a god that is only in one place, but You are the God over all the world- over every nation, every tribe, every person and place! Praise You that Nothing can stand in the way of Your ultimate plan. No army, no matter how mighty is big enough to come against You and win for You are Almighty!  From His mouth comes a sharp sword—so that with it He may strike down the nations – and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot. On His robe and on His thigh He has a name written, “King of kings, and Lord of lords” (Revelation 19:15-16, 20:9-10).

Nothing can get in Your way-and win. You are in control and you guide events to your glory. There is no such thing as “good luck”. It is the eternal God of the universe guiding situations to His glory. Now we know that all things work together for good for those who love God, who are called according to His purpose (Romans 8:28).  The lives of each of Your children rest not in circumstances, but Your children and their lives are held tight in Your hand.  My sheep hear My voice. I know them, and they follow Me.  I give them eternal life! They will never perish, and no one will snatch them out of My hand.  My Father, who has given them to Me, is greater than all. And no one is able to snatch them out of the Father’s hand (John 10:27-29). When people turn their eyes up to You to love and to follow You, what joy and peace fills their hearts. I praise and love You for Your great love and all powerful fatherly care.  In Yeshua’s name and power of resurrection. Amen

Esther Elevated to Queen
2: 1-20

With Vashti removed from her duties, the search for Miss Persia began. Esther’s claim to fame was her beauty and her ability to please. It was a winning combination that took her a long way. Even a book of the Bible is written about her. If she were alive today, she’d be featured on covers of fashion magazines and hounded by the paparazzi wherever she went. Her face and form would define the standard for plastic surgery patients. Her hair and clothing would set fashion trends.

The ancient culture where she lived, like a lot of times and places (well, let’s be honest, most times and places), was a place where men noticed and valued a woman for her looks and her readiness to submit. In such a social climate, it was only a matter of time before Esther was discovered. She got lost in beauty treatments, perfumed oils, and in her studied, skillful efforts to comply with the wishes of the men in her life.

But life is full of unpredictable twists and turns – long lulls, disappointments, tragedies, and big breaks – that push us out of the shadows and force us to summon up courage, strength, and gifts we never knew we had. Esther’s beauty didn’t fade, or if it did, no one seemed to notice. Instead, other aspects of her character surfaced, showing the world and proving to Esther herself that she had serious responsibilities before God and a whole lot more to offer than beauty or compliance. When Esther faced the crisis of her life, the powers of face and form were not enough, and her ability to please actually stood in her way. The situation called for her to think and strategize, to exercise courage, to stand on her own two feet, and to rely solely upon ADONAI. That’s when Esther, long lost in her beauty, was finally found.¹⁸