The Book of Esther © Dr. Charles P. Baylis 01/30/03 ESTHER C. Baylis Promoted 10/98 Decides to elim.Jews Brags of E’s favor Decides to build gallows 2nd in Kingd. Thinks king to honor Inaug.Feast of Pur. In charge of exec.opp. Leads horse to honor M. Raised up over H’s house Rides king’s horse E. reveals plot to king H. begs E. King cannot sleep Decides to honor M. Molests E. Has E. go before king Hanged Weeps, goes to E. Haaman vs. Mordecai Refuses to bow The Book of Esther Haman The King’s Haman seeks Mordecai Sleepless Night Security Jews secure (?) in foreign land 1 2 3 4 5 6 7 8 9 10 Haman’s Decree Mordecai’s Decree: Mordecai and to eliminate Jews Jews to defend Jews elevated ESTHER: THE SEARCH FOR SECURITY C.Baylis 1/99 2 Author and Date Some hold that Ezra or Nehemiah wrote the book because it contains evidence of an eyewitness account. 10:2,3 seems to indicate that it could have been written during the reign of Artaxerxes (464-424) or late in his father's reign (470-465). Background The book takes place in the Persian period (539-331) following a time when many Jews had returned to the land. The book occurs between Ezra 6 and Ezra 7, from 483 BC (1:3) to 473 (3:7). (cf. Martin in the Bible Knowledge Commentary). However, there does not seem to be the slightest hint within the book that these were people who had missed the boat in going back to the land. Neither Ezra nor Nehemiah had returned yet). Literary Characteristics The book is almost totally lacking any mention of Godly things, such as the Name of God, the sacrifices, the Law, the Covenants, prayer, etc. The avoidance of it could be said to be intentional, for the nature of its theme is highly spiritual. Further the book is never quoted in the New Testament. The casting of the lot (3:7) (Lot = Purim). Casting of lot by Haman turns out to establish the feast day. Recipients This book has almost no information concerning the readers. It seems possible that the author lived in Palestine and wrote this book to encourage his fellow returnees concerning God's protection of those still in exile. If God could keep the Jews alive and give them success in exile, He would surely make the returnees successful. However, there is no evidence in the book itself which would indicate the initial audience. Thus it becomes necessary literarily to point out that the readership is not important to the understanding of the book (else the author would have included it). Purpose Message: The helpless remnant of Israel is protected and preserved by God through His control of natural events despite the evil plans of mightier men and nations. Goal To encourage Jews both in exile and returning to the land that God could preserve them despite overwhelming Gentile opposition and without supernatural 'miracles.' I. The situations: Ahasuerus holds the Jews in exile. Mordecai raises Esther. (1:1-2:23). The first two chapters provide the setting for the main story to take place. These chapters introduce the main characters; Ahasuerus, Esther and Mordecai. These 3 characters are introduced and given color. Haman, the only other main character will be introduced in chapter 3, but his color will be active, that of a problem maker. A. Ahasuerus deals with a non-submissive Vashti. (1:1-2:4). The first character introduced is Ahasuerus. The situation that surrounds Ahasuerus demonstrates how his own foolishness actually results in the fact that God's person, Esther, will be placed in a position of control. Now in 1:1-9 the reader is given a picture of Ahasuerus as a very rich and powerful man. One could even say that the literature makes the reader feel that he is the most rich and powerful man living on earth at the time. And in fact, he is generous (1:5) and respectful (1:8) of each person's desires. However, the king (by chance) loses his normal composure of respect for everyone's desires, and compels Vashti the queen to show off her beauty before all the people and the princes (1:10-11). Of course, Vashti refuses. The reader is not told the reason was, but nevertheless, the king is embarrassed. His pride and dominion are hurt. But this thing gets all blown up, and following the consultation of his elders, the king is persuaded to ban Vashti, otherwise no man in the kingdom will be able to control his wife. (1:11-22). But now the king realizes he has cut off his nose to spite his face, and remembers his loss of Vashti through decree. (2:1). But the elders again come to his rescue and propose a beauty contest to find a replacement. (2:2-5). So thus in the first chapter the reader saw the content situation of the King. Because of his irrational behavior, his contented situation has been overturned, and the whole nation becomes involved in order to return him to contentment once more. Because of involving the whole kingdom, the way has been made clear for a Jewess (incognito) to come to a place of power long before the crisis is created which calls for her to rise up. B. Mordecai raises Esther, sees her chosen as queen. He saves the king. (2:5-23). Now the next person to be introduced to the situation is Mordecai. Mordecai is pictured here as a responsible Jew. He takes on Esther as his own when she becomes parentless. However, Esther is taken to the king's palace as a potential queen in his beauty contest. Yet Mordecai still watches over her (2:10- 11). Esther is successful in becoming queen, yet Mordecai watches over her and still sits at the king's gate. It is this conscientious attitude that places him precisely in the situation where he can overhear the plot on the king's life. He tells Esther. The men are hanged. The deed is recorded in the king's book (for later). Now at this point the literary emphasis of these paragraphs must be analyzed. First of all, this section is not about Esther, but Mordecai. The reader learns nothing of Esther's morals, her obedience to anything, her feelings. We see simply that she was taken, that she was beautiful, and that she was successful in pleasing the king and others in many areas. The reader knows not whether she was willing or unwilling to do these things. The reader does by default get the implication that Esther was not a particularly moral woman. Yet the author seems to avoid any statement emphasizing Esther's attitude toward the events 4 happening to her. It seems the point was that it was not important to the movement of events or the author’s purpose. What is important is that Mordecai is conscientious in raising Esther, and reporting a death plot on the king. Esther, at this point, is merely part of the situation. She is not an active personality literarily. II. Haman raised to power, insulted by Mordecai, seeks to kill the Jews. (3:1-15). The third section now is revealed. This introduces Haman. But this is not simply and introduction section for now the two main characters come into conflict for the first time. Haman is raised up over all the kingdom, yet Mordecai will not serve him by bowing down. It appears that the issue here is not whether Mordecai refuses to give respect to a gentile authority. For it seems that Mordecai had respect for the gentile authority when he preserved the king from the death plot on his life. It would more likely be that it was the heritage problem that Haman had which required Mordecai's refusal. Back in 1 Samuel 15:20 Agag was the king of the Amalekites. The Amalekites became as scourge of Israel (Ex. 17:8-16, Dt. 25:17-19). Mordecai would not bow down to an enemy, especially such an enemy of God's people. Haman, then is a natural Jew hater. And he, rather than just killing Mordecai, reveals that he has a larger vendetta, that of annihilation of the whole race. Thus, since the king takes the advice of those he has appointed (1:13), and gives Haman the control over these Jews to kill them all on an appointed day. It is clear now that the problem is not a problem of Mordecai, but a problem of God's protection of His people against the people of evil. III. The solution worked out. (4:1-7:10). A. Mordecai, through Esther, seeks the king's help. (4:1-17). Now in chapter 4, Mordecai now seeks to have the king overturn the Amalekite's destruction of the Jews through Esther. However, Esther is not so attuned to the problems of the Jews, but seems to feel that she is not in danger since she is in the palace. Mordecai, who has no compunction about being identified with his people, refuses to quit mourning in front of the king's palace. Mordecai then instructs Esther to the facts of life. Here is the essence, the pinnacle of the story. For Mordecai declares some sureties. God will protect the Jews, with or without Esther. And the palace will not save her when the Jews are persecuted. Thus she needs to identify herself with the Jews and present herself as available for God's use in working out His sovereign plan.