WRITTEN IN

THE STARS

A STUDY GUIDE TO ESTHER

THE BOOK
OF ESTHER
Three Bible Discussions
These are discussions of long
sections of narrative. You need to
make a bit of extra time to dwell in
the story. It would be worth people
reading the relevant chapters in
advance of meeting together.
The book of Esther is set within the
exile of Gods people which begins
in Babylon under Nebuchadnezzar,
who is himself over taken by the
Medes and Persians.
The stage is set here in the reign of
King Ahasuerus/Xerxes (a generic
royal title like Caesar), and centres on
events in the lives of two exiled
Israelites Mordecai and Esther who
are among the elite exiles (like Daniel),
involved in the affairs of the royal
courts. Their story particularly
happens in a year of extreme crisis.
Well dwell in the story and see how it
echoes the greater story of the
gospel. Resist the temptation to cast
yourself into the story there are
applications for us but we need to
catch the story first.

Warning: Well see how the story

echoes major gospel themes from
salvation history but were not
trying to do speculative allegory and
find something that everything
corresponds to, but we will see that
it very much has the shape and feel
of a Biblical/Gospel story.
There will be some application but
narrative doesnt come with
commands and instructions for us to
follow. Immerse yourself in the story
and let it capture your imagination.
This is not like studying single verses
from a prophet or a letter in detail
were looking at overarching details,
and well have unanswered questions
along the way
Reading Esther is like watching a
perfectly edited film. Everything
matters but theres enough
suspense to make us ask questions
about why certain things are
recorded in the story. Allow yourself
to be curious and fascinated.
A good story is the kind of thing that
makes you ask what happens
next? Enjoy!

Act 1: Esther 1-3

Theme : Theres always a crisis: Creation, fall, redemption.?

Transform : Believe God's promise to preserve his people
Leaders Notes: Great stories are battles between heroes and villans, where a crisis
needs to be resolved, whether happily (comedy) or unhappily (tragedy).

Whats your favourite story/film/play and why?

What kind of story is the gospel?

Read chapter 1. Heroes & Villains (15mins)

Who is the hero here, who is the villain? What leads you to that conclusion?
Discuss the merits of these two alternative summaries of this chapter: (you
might have pre-empted this if youve disagreed on the previous question!)
In this chapter we see a despotic
powerful tyrant, showing off his
ego, drunkenly exploiting his
wife for the entertainment of his
guests. Here an innocent
woman is exploited and abused
and finally exiled. A classic
power struggle.

In this chapter we see a king, firstly

subdue the chaos of his world, and hold
a lavish and generous party in his
garden (like Gen 1-2), sharing his glory
with his people, finally introducing
them to his greatest glory: his wife. (v111) She betrays him and his exiled from
his presence. (Like the events of Gen 3)

Leaders Notes: The question essentially is whether what the King does in v10-11 is
the ravings of a drunken despot or the actions of a benevolent glory-sharer (Prov 12:4). In
terms of the literature of Esther the passage isnt introducing our villain (who appears
in chapter 3), but setting the scene for the redemptive introduction of Esther in
chapter 2. How we read chapter 1 will set the tone for the story that follows.

How do you expect this story to unfold in Esther 2-10?

Read chapter 2. A beautiful substitute (15mins)

Leaders Notes: Were told that the king remembered (zakar-melek) its the same
language found in Exodus 2:24 when the LORD remembers (zakar-jah) Israel and leads
them to salvation. However we read chapter 1 the focus here is not on the virtues of
the king, but the progression of Esther into a position of influence. The stage is being
set for the main story.

Fact-finding: Who is Esther? (Status, situation etc.)

Story-finding: Whats Esthers journey in this chapter?

Leaders notes: See the exiled orphan, adopted, beautified, married

How do you expect this story to unfold in Esther 3-10?

Read chapter 3. A deadly threat (15mins)

Whats Mordecais story? (Looking across ch2-3)

Leaders Notes: Mordecai saves the king and rebels against the Prime Minister. His
behaviour is strangely inconsistent with his advice to Esther about anonymity.
A confusing hero!

Investigate the history between the families of Mordecai and Haman:

1 Samuel 9-1-2 (compare with Mordecais genealogy)

1 Samuel 15v1-3 (whats the history)
1 Samuel 15:9-10 (note the name of the king)
How does the family history explain this confrontation?

How are we meant to feel about the plight of the people? (Think Heroes and
Villains again)
Whats at stake for us? How do you expect this story to unfold in Esther 4-10?
What hope is there? What does this Scripture ask us to be believing?
Some further notes for leaders.
This is the first discussion in our series. Its a lot of narrative to take in and it will just
take some time to get a grip on the story. Suggest that people read ahead for next
week!
The first chapter sets the scene. Its common to read it as the story of a despotic king
who abuses his wife, but what if the story isnt quite like that. Were rightly very
sensitive to that kind of issue today but authority figures arent necessarily bad and
Ahasuerus/Xerxes seems like a benevolent and generous king. Hes far from being a
major figure in the book, but the events of Act 1 Scene 1 are something of a pre-credits
sequence.
Scene 2 then shows the king seeking a substitute wife to take the place of his exiled
bride. An orphaned-adopted exile (categories laden with Biblical significance!) is found
and beautified for their wedding.
Disaster strikes in Scene 3 which is a bit puzzling but also shows us how Biblical this
story is sitting at the end of a long family feud between the House of Saul and the
House of Agag. Genealogy unlocks whats going on.
Haman is clearly the villain figure in this story and holocaust looms threatening the
coming of Messiah but there are hints in the story of where hope can come from the
anonymous Jewish queen, the King-saving Mordecai not to mention the unmentioned
promises of God.

Act 2: Esther 4-7

Theme : Talk about unlucky Promises vs. Circumstances.

Transform : Belief the promises and so in the Christ risk your life for the
sovereign God.
Jim Elliot was martyred on January 8th 1956, aged 28, by the tribe he was
trying to reach with the gospel in Ecuador. He famously said: "He is no
fool who gives what he cannot keep to gain that which he cannot lose." What
would motivate someone to say that?

Confidence in Promises & Godly Risk taking (4v12-17)

(15mins)
Read Chapter 4.
Consider the conversation between Mordecai and Esther:
What is Mordecai certain of? What is not certain?
How does the certainty about God's promises allow him to suggest they risk?
How can Esther put herself at risk?
As those in Christ how can we be similarly liberated to risk, think particularly
about how that might look when it comes to mission in the Hall? (As John Piper
puts it risk is right)

Proud opponent of God cannot stand (ch5-7)

(30mins)
Read Chapters 5-7.
ESTHER.
Consider the account of Esthers interaction with the king.
Allow yourselves to feel the dramatic tension as Esther enters the palace.
Leaders notes: Feel the threat of death in the air, and the exhilaration of her third-daydressed-in-royal-robes figurative resurrection Esther is a Type of our Saviour and
Salvation here showing us something of what it looks like to come into heavens courts.

Ask yourselves, why wouldnt she immediately seek salvation for her people?

HAMAN.
What are the key factors in Haman's fall from such height (3v1) to his death in
7v10? Feel the humour of his entrance into the palace Feel the dark comedy as
his parades his enemy around town
Where does his boasting come from?
Was Haman simply unlucky?
ZERESH.
James Sire (in, The Universe Next Door) says:
a worldview is a commitment, a fundamental
orientation of the heart, that can be expressed as a
story or in a set of presuppositions (assumptions
which may be true, partially true or entirely false)
which we hold (consciously or subconsciously,
consistently or inconsistently) about the basic
constitution of reality, and that provides the
foundation on which we live and move and have our
being.
Consider Zereshs worldview 5v10.
Whats changed by 6v13, and why?
COMEDIC CONCLUSION **
How does the fall of Haman give us confidence in God's promises in Jesus?
How would such confidence shape the way we live?
Rejoice that the enemy hangs on a tree cursed, as any law-knowing Jew knows!
And yet, this story isnt over (why not!?)
** Comedy in stories is more about happy endings than the funny stuff.
But there is some dark humour in this whole episode too.

Act 3: Esther 8-10

Theme : Bigger and better the story we long for

Transform : Believe God's promises he brings rest for his people.
The early church couldve picked an empty tomb or the fire of the Holy Spirit
as its symbol, yet it chose The Cross. What are the strengths and weaknesses
of that?

8v1-9v19 The Great Reversal

8v1-14 //
What requests do Esther and Mordecai make?
(Notice: she could die but the king extends the sceptre.)
How does this complete their victory over the Enemy of the Jews? (see 3v13
and 8v11)

8v15-17 //
What's the mood among the Jews? (Contrast with 4v1-3)
What is the effect of these things upon those who aren't Jews? (17) (Compare
with Joshua 2v8-12)
How many Jews are there now? (compared with what Haman was aiming for)

9v1-19 //
What do the Jews do? How are they able to do this?
What don't they do? (v10+15, 16 and compare 1 Samuel 15v19)
How does this complete the task Saul left unfinished?

9v20-32 Purim
Leaders Notes: The calendar in Israel retells the story of salvation for the people. The
stars are signs for seasons, and seasons are marked together. At festivals they would
traditionally read certain books. For example, The Song of Songs would be read at
Passover to remember the LORDs great love (the festival during which Jesus would
be crucified). Esther was read at Purim the festival established to directly remember
its story. See Barry Webb: Five Festal Garments for more on that.

Why do they institute a festival? (v22)

Why call it Purim? (v23-26. 3v7 Why focus on Haman's superstition? How is our
celebration of the cross similar )

10v1-3 Shalom?
What has happened to Mordecai the Jew?
What is the result for his people?
How does this complete the movement from 3v13? How does this take the
story back before the fall of 1v11 and to something better?
CS Lewis wrote that we feel an inconsolable longing and that itd be strange to have
that desire if it had no counterpart in the real world. We long for happy endings,
though we live in a world where that often doesnt happen. Witness the enduring
appeal of the romantic comedy a story of love lost, betrayed and recovered that ends
in a wedding. Biblical stories head for REST, that which was lost in Edens garden. The
LORD walked in the garden at the start of the seventh day, seeking fellowship with his
beloved people, only to find them having betrayed him, hiding from him in shame. But
rest awaits us in Christ as history heads for its final happiness.

How would this great reversal help them to believe God's promises, even in
the days of exile? How does it fit with the story of the gospel?
How does the story of Esther help us to have greater confidence in God's
promises in the gospel?

THE BOOK
OF ESTHER
Study notes
Introduction
There are common elements to all the best
stories. They have plot and characters and
tension. A record of events without some kind
of crisis is not a story, or at least not one worth
telling. Something happens in a story and it
either turns out well (comedy) or badly
(tragedy). We dont always know which way a
story will go, but a good story teller raises or
dashes our hopes, getting under our skin in a
way that is ultimately satisfying.
The Bible is delivered to us as literature and is
best enjoy that way. Letters and poems and
narratives can be exploited for their
memorable phrases but such things are always
richer when eaten in the way they were
intended. The book of Esther is no exception.
It is excellent literature replete with cherished
phrases, no-where more than in chapter 4 (Act
2, Scene 1) in the conversation between our
heroes Mordecai who says: For such a time as
this and Esthers reply If I perish I perish.
The New Dictionary of Biblical Imagery notes:
[this book] is one of the most carefully crafted
stories... It is replete with the ingredients that
audiences through the centuries have most
valued in stories: heightened conflict between
good and evil, a beautiful and courageous
heroine, lurid scenes of banqueting and
carousing, a palace with a harem, romantic
love in the specific form of the Cinderella motif
(an orphan girl from an enslaved nation who
marries the king), a villain who makes the
readers blood boil, helpless victims who are
rescued just in time, intrigue, suspense,
reversal, decisive moral choice, climax, battle,
and poetic justice.

We could go on lavishing such praise upon this

story, but that would do the literature an
injustice. The best writing isnt that which
jumps up and down shouting this is brilliant.
Show is better than tell.
My experience is that women love this book
though more love it than have read more than
a few juicy quotes, and men are prone to
imagine it a book simply for women and so
ignore it. My first step into The Book of Esther,
was with a male intern as we defied this
common perception and took a few months to
study both Ruth and Esther. And we loved it.
This is Scripture for all people. Our doctrine of
Scripture will not permit us to ignore it or limit
its readership. This is Gods word and
immersing ourselves in its drama is bound to
be enlivening.
Read the story, appreciate the literature, the
plot, the characters be outraged by some of
it, laugh out loud, weep and sing. And dont be
quick to cast yourself in it dwell in the story
for some time before you try to work out its
message for today.

Act 1 Theres always a crisis

Scene 1 (Esther 1:1-22)
We step into a world within a world. Distant
from us in geography and in history. As the
story begins we meet a King named Xerxes or
Ahasuerus (1:1), depending on your translation.
This is probably a fairly generic title for kings,
like Caesar and this Ahasuerus is perhaps the
Darius we meet in the book of Daniel though
its not entirely clear. Hes a king in the latter

days of the Jewish exile, the days of the

Persians
He takes the throne over a 127 provinces
ranging from India in the east to Ethiopia in the
South West. This is the known world. Were
being told that he is the king of the world. Its
three years (1:3) before he is able to sit upon
his throne, presumably hes spends three years
establishing his rule throughout the world,
bringing form to that which is without form,
cosmos where there is chaos (Genesis 1:2).
And after three years this is done.
There in his palace he is able to hold a
celebration in the year of his victory. Thirds
always signify life and victory in the Bible,
whether in the seed-bearing third day of
Genesis 1, or the third-day victories of David,
or indeed the ultimate third-day victory of the
true king of the world 1.
Naturally enough this king holds a great
celebration and all is going well until in his
merriment he calls his wife to come and she
refuses him, resulting in her permanent
exclusion from his presence.
Some suggest without any evidence that
shes being exhibited before the people, and
that with her crown means with only her
crown. But the text doesnt say that.
1 Jim Hamilton The Typology of Davids Rise to
Power:
http://www.sbts.edu/pdf/JBGay/the_typology_of_
davids_rise_to_power2008-03-101.pdf
[In David's rise to power we see the] king who
would be anointed, who would save Gods
people, and who would restrain their evil. This
king would be something of a surprisehe
would come in an unexpected way, and he
would be opposed by the establishment. He
would follow in the footsteps of those of whom
the world was not worthywandering about in
deserts and mountains, and in dens and caves
of the earth (Heb 11:38).
This coming king might be expected to take
responsibility for wrongs done by others, be
betrayed by those whom he had blessed, and
refuse to lift his hand to defend himself but
rather entrust himself to God, who judges
justly. This king would almost certainly be
expected to crush the head of the serpent, and
in so doing he would have his heel struck. And
something remarkable might be expected to
happen on the third day,

Many modern and western readers read this

and find themselves in sympathy with Queen
Vashti and appalled at the King. I can see why.
Our age is one where authority is suspicious
and any hint of oppression of women is
untenable.

Authority is in need of recovering its

Biblical definition its the stuff of the
Image Bearers of God and especially
the Image whose authority is the
exercise of love and service. 2
Oppression is the very opposite of
Godliness, and is utterly unacceptable.
The gospel triumphs over oppression,
setting all kinds of people free to be
free but not setting everyone free.
Jesus liberated Israel from Pharaohs
oppression by opposing Pharaoh
belief in freedom doesnt mean we dont
believe that there is wrath indeed love
demands it. That is to say Vashti can
be exiled without being oppressed if
shes facing judgement. And, Vashti can
be invited to the party without being
oppressed, if shes being exalted.

With cultural extremes of feminism in the air

and anti-authoritarianism in our blood Esther
1 can set off alarm bells very quickly. Do we
[for David: see the end of 1 Sam and start of 2
Sam] after which, like not only David but all the
righteous kings of Israel, he would seek to build
the temple. Nor are these the only two
significant third days in the Old Testament:
Abraham went to sacrifice Isaac on the third
day (Gen 22:4). Yahweh came down on Mount
Sinai to meet Israel on the third day (Exod
19:11, 16). The Lord raised up Hezekiah on the
third day (2 Kgs 20:5). The second temple was
completed on the third day (Ezra 6:15).
Esther interceded on behalf of the Jewish
people on the third day (Esth 5:1). And
perhaps most significantly, Jonah was in the
belly of the whale three days and three
nights (Jon 2:1 [ET 1:17]), while Hosea
prophesied that the people, having been torn
by Yahweh as by a lion (Hos 5:146:1), would be
raised up on the third day

2 See The Good God by Michael Reeves for

more on a Triune reshaping of authority as love
not power.

find ourselves meeting a despotic king who

exploits his wife? Is the point of the text to
teach that we shouldnt cross authority
figures? Is he just there to be hated? Is this
why Esther 1 is included in the story? Its a
peculiar pre-credits sequence for the main plot
of the story (Esther is not on stage in chapter 1
of the book that bears her name).
Is this teaching a model for relationships? Is it
saying I should exile my wife if she doesnt
come when I call to her? No chance. Esther is in
the Bible and the Bible isnt going there If we
run down this road we can write off Xerxes as
a despot throughout the story: abusive to his
first wife, then running a harem in chapter 2
and then authorising attack on the Jews for
disrespecting his Prime Minister and then on
the enemies of the Jews later. Oddly Xerxes,
despite being the King of the World, is not a
major player in this book. If he were to begin as
the major villain then itd be a story in which he
fades into the background before finally
finding some redemption siding with the
Jews for the second half of the book, but is this
really the authors purpose in telling this story?
Yes he shows anger, but wrath isnt the enemy
of love. Its the way that love responds to evil.
For all the strong anger of Esther 1, this king
responds positively towards his Prime
Minister and his Queen and strongly against
those who rebel or are reported to rebel.
Despite his grand position this is not The Story
of Xerxes
What if something else is going on?
What follows is not an attempt to vindicate
Xerxes but the fruit of studying the
Pentateuch that makes me wonder if
something else is going on here in the opening
chapters of this book.
What if Esther 1-2 arent telling a story of
domestic conflict but rather record a
redemption story that echoes the early
chapters of Genesis and Exodus? Big IFS, no
doubt.
Its a drama being set on a political stage.
Though Ahasuerus and Vashti were man and
wife they were also King and Queen, and the

events of Esther 1 occur in the context of

global festivities. There is no mandate for
abuse here (or anywhere else in the Bible). This
is not about male and female roles. Its not
about modern marriage. The events evidently
had implications for the marriages of their day
because leaders set examples, and indeed the
pattern of reality is that the marriage of Christ
and his church is meant to be a model for the
marriages of men and women a Christ-like
husband marked by self-giving love and a
Christ-ian wife marked by love-receiving trust.
What if here in Esther 1, instead of a villainous
king we see this king as benevolent and
generous? He seeks to (1:4) to display the
riches of his Royal Glory. He wants others to
share in his splendour. The rightful ruler of the
domain of creation who longs to share all he
has with his people. This king exerts his rule by
having a party for his palace for six months and
then extending the feasting to all the people
for a further week (1:5), in his garden.
Kings are meant to image God to the world
reflecting his life-giving rule. They all do it
imperfectly. Some do it terribly and only one
truly does it rightly. But Id like to argue that
this King isnt among the worst like the nonJewish king Cyrus he plays his part as a
portrait of Messiah. Dont think allegory where
everything has to fit think
type/pattern/model. Hes not God, but in some
ways hes like God.
This is a king with a garden in which the food
and drink are available without payment or
compulsion. Everyone is simply invited to
receive from his bounty as they please. This
garden is deeply colourful as is the case in
Edens garden (Genesis 2:12), and its imitation,
the tabernacle (Exodus 25:4). Here the king
and his people are able to walk together and
enjoy much fine food together (Isaiah 55:1).
Here is a world at rest with much food and
music.
The party is in full swing on the seventh day
(Genesis 2:2). It is the day of rest when the king
longs to be with his bride. He invites her, v1011, to come, not as an act of exploitation and
exhibitionism but in the Biblical sense to show

everyone that his bride is his crown and glory

(Proverbs 12:4) such a woman is more
precious than jewels (Proverbs 31:10). She is
of greater worth than all the world.
If you come to my house but find that I will not
introduce you to my bride instead secluding
her away from you would be bizarre and
disrespectful, whereas if my great desire is
that you meet her I am honouring her.
Ill show you round my home but Im not done
until I introduce my wife. Not because shes in
any way the same as the furniture, but because
shes better than any stuff we have. The stuff
may have a glory, but she is my Glory. She is
Glory and youve seen almost nothing of me
until you know her and us together.
So with this king, he longs to have everyone
see how beautiful she is, to celebrate and
honour her. The text doesnt suggest
exploitation but exaltation. He is jealous for
her (Exodus 34:14), but in the garden on the
seventh day she scorns him. At the climax of
this great party his Glory isnt shared but
veiled. Which sounds very Genesis 2-3.
Reading this way
portrays Vashti
negatively, which
isnt a wider
statement about
women or
marriages its a
light into the
divine marriage
of a generous
king and his
glorious wife
and yet like
Adam and Eve
who were
betrothed to
God, Vashti turns
away from her
husband. Is she
typical of
women? No. If
shes Typical of
anyone shes
Typical of me.

In this opening
chapter a generous
king shares all that he
has with his world, but
as he draws their
attention to that
which is most glorious
his bride she
betrays him and his
exiled.
Roll credits and
welcome to the world
of Esther

The King takes counsel from his

advisors/angels and elects to exile her from his
presence. She refuses to come and so she will
no longer be able to come to him. Access is
lost. Relationship is ended. Without this chaos
would ensue. They say brides everywhere will
presume to overthrow their husbands (Esther
1:18-19). Fallenness corrupts the order of the
world particularly in the most important
relationships between men and women
(Genesis 3:22-23) and leads to distance where
there should be intimacy.
You dont have to take a particular view on
marriage and headship to see that this is
whats being said here. This isnt about
maintaining power structures. Biblical
headship (in my view) isnt about power, its
about love and giving and sharing. Proverbs
portrays a wife as the glory and crown of her
husband, and its this that is at stake as Vashti
spurns Xerxes. But is the writer trying to make
a point about marriage and gender? It seems
unlikely. Rather, in a world where the grammar
of marriage exists a story is being told in the
language of marriage that reflects something
of the drama of the gospel.
In a dramatic moment the story says, she
must be sent away by order of his binding
word that cannot be repealed (1:19). What he
says is unbreakable, his word never returns
empty and he does not lie. His word
represents him and permanently describes
reality. She is sent away and were left to
wonder why she or anyone else would turn
against this benevolent king of the world? Its
a heart examining glimpse of the gospel.
Read Scene 2-3 and profile each of the
main characters.
Esther (2v7-20)
Mordecai (2v5-7,10&20, 3v2-4)
Haman (3v1-10)
Scene 2 (Esther 2:1-18)
Some time later the jealous anger of the king
for the bride he loves abates: After these
things, when the anger of King Ahasuerus had
abated, he remembered Vashti and what she
had done and what had been decreed against
her.

The king (Hebrew: melek) remembers

(Hebrew: zakar) the exile of his bride. Just as
the LORD remembered (Hebrew: zakar jah as
in Zechariah) his exiled people in Exodus 2:24.
He longs to have a bride in her place and his
eyes begin to search throughout the earth for
a suitable replacement.

Is the book of Esther saying that the practices

of Esther 2 are a good model for royal
marriages, or relationships in general?
No. The culture seems strange but this is a
true story set in a real world stories set in the
17th, 18th, 19th and 20th century seem strange to
us today.

Were introduced to Esther (2:7). She is

beautiful and adopted and one of the exiles,
though likely born in exile unlike her cousin
and adopted father Mordecai (2:5-6) was
exiled under Nebuchadnezzar in the days of
Jeconiah son of Jehoiakim (Jeremiah 24:1).

The question is probably more, what kind of

story is this? The story doesnt dwell on or
condone the morality of Xerxes courts. In
many ways he is a Typical King, exhibiting some
of the traits Kings should have, in other ways
less so.

Many consider Esther to be a shining example

though her actions seem strange. Esther is
held up as a shining example of courage
which she certainly was but what are we to
make of her involvement in the harem?

The text doesnt condemn Xerxes or Esther for

their participation in these activities neither
does it require imitation. Just because a king
here has a harem that doesnt mean its a good
idea.

Is she, as some suggest, a girl who uses her

beauty to seduce the most powerful nonChristian in the world, while hiding her Jewish
identity?

There isnt a lot of commentary in Esther about

the events little explicit revelation, but the
best stories are full of nods and winks and
jokes which unlock the meaning to the
discerning reader.

We should ask questions about the

beautification, and we should ask questions
about hiding her identity, and we should note
that her night with the king results in her
becoming Queen but theres nothing here to
say shes doing wrong or that shes an example
to be copied.
Is she a victim of a bizarre culture that gathers
virgins for the king? It seems strange but so do
many ancient customs, and we should
probably rejoice that they dont happen today
whilst weeping for the equivalent horrors that
our own cultures accept as normality.
What are we to make of ancient practices
involving concubines and harems? Does
Genesis advocate polygamy because many of
its key players are polygamous? Genesis
subverts its culture by showing how these
things dont work similarly Xerxes is not
portrayed in a position of power in Esther, his
story driven by the whim of the other
characters and moments of apparent chance
and mistimed manoeuvres.

The drama of Esther 2 is the story of a King

finding a new Queen. A classic plotline.
A story written in Pentateuch.
The background for Esther is Torah. For
returned exiles whove heard Ezra preach the
Pentateuch, and then have this story told the
story feels biblical in so many ways.
Esther is spoken of positively as her adopted
father cares for her and enters her into the
competition. In the care of the eunuchs, the
counsel of the king, she is beautified with
spices for a year. A period of preparation to
enter the presence of the king, just as myrrh
and frankincense (the spices of the tabernacle)
prepare people to come before the great King
(2:12).
She spends a night with him and finds favour.
Does she seduce him? The text doesnt say that
it says the king lavishes upon Esther his love
(2:17, chesed) just as the LORD does for the
bride he gathers from exile.

He called his bride up out of her slavery and

exile (Exodus 15:13) and showed her his favour
(Exodus 34:6-7). She receives his love and is
invited to feast with him, the fourth feast of
the story. Rags to riches? Slavery to freedom?
Orphan to royalty?
In the sweep of this story were given glimpses
of the bigger story, cameos of the gospel, set
within this apparent spin-off or tangent from
the main plot of the Bible stands. This is a story
clearly written in the language and categories
of the Bibles storyline.
Alongside Esther were introduced to
Mordecai, who counsels Esther particularly
to hide her Jewish identity (2:10,20). Hes an
influential man who frequents the gates and
becomes aware of an assassination plot
against the king, a second defiance.
Mordecai uncovers the plot, saving the king
and having his name recorded in the chronicles
of the king (2:21-23). Its not immediately
obvious why were told about this, but good
stories tell us detail for a reason so we file it
away for future reference.
A CHIASM in 1:1-2:18 (viaMark Horne)
1:1-9 King holds a feast
1:10-12 Vashti refuses eunuchs
1:13-22 Wise men advise
>>>> 2:1 King remembers Vashti
2:2-4 Wise men advise
2:5-17 Esther listens to eunuchs
2:18 King hosts feast
God remembers =
Gen 8:1, 9:16, Ex 2:23-25
and Esther 6:1-4

Scene 3 (Esther 2:19-3:15)

A third defiance follows. This time the culprit is
Mordecai (3:3). Haman, a man called the
enemy of the Jews is appointed prime minister
and Mordecai the Jew refuses to bow to him
despite the kings command (3:1-2).

The consequence of this is the passing of a law

that will see all Jews destroyed, killed and
annihilated at the end of the year (3:13).
Haman offers to pay for the privilege but the
king lets him take the action and keep the
money. Haman is a man who trusts in luck and
casts lots to determine the day that this death
should come to the Jews. He sends out this
anti-gospel on the day before Passover (3:13),
just as the Jews are about to celebrate their
deliverance news comes of their impending
death. The timing couldnt be worse.
A tyrant is on the loose and the seed of that
serpent Agag seems ready to fatally wound the
Jewish people (Genesis 3:15). We have to ask,
why will Mordecai not bow? Perhaps, we
speculate, hes drawing the line as Daniel did.
But, this is a man who allowed his Jewish
adopted daughter to marry the king. Failure to
bow to the Prime Minister is surely a lesser
act. It seems bizarre, however ridiculously
disproportionate the response of Haman is.
This isnt political, this is personal. Mordecai is
a supporter of the king, he provided the Kings
new bride and saved the kings life.
This is about Haman. We observe Mordecai
telling everyone that he is a Jew, the very thing
he asked Esther not to do. Its this word that is
the undoing of all the people. If he kept his
identity secret then he would have died, but
everyone else would have been spared.
Why couldnt he keep his mouth shut?
We can look further. We find that whereas the
king has no genealogy (like Melchizedek and
Jesus) the background of two men is provided.
Mordecai is a son of Kish from Benjamin, and
Haman is an Agagite. To any Jew this is
significant. Haman is a descendent of King
Agag of the Amalekites. The Amalekites had
opposed the Jews on their way out of Exile in
Egypt. On that day Moses interceded while
Joshua fought and the LORD had promised
that they would be blotted out (Exodus 17).
Generations later (in 1 Samuel 15) King Saul
was told to kill King Agag and not plunder but
to whom he did the opposite. Saul spared Agag
and plundered him, and Samuel charged him

with serious idolatry and announced the end

of Sauls monarchy for this offence. Saul of
course, a son of Kish, of Benjamin. (1 Sam
10v21). Everything about who Haman and
Mordecai are means Mordecai cannot defer to
Haman the opposite must occur.
Mordecai is being true to his identity, true to
the word of God and so a kind of holocaust
looms. From the point of view of Haman this is
holocaust, as he seeks to eradicate a people he
hates. From the point of view of the King this is
about dealing with a rebellion in the kingdom,
its not personal for Xerxes.
The word of the king makes it look like this
tyrant will win. The king has spoken and his
word cannot be cancelled. There is no-where
to run, hes the king of the world. The clock is
ticking. We cannot help but be involved.
What about the promise that the Jews would
number more than the sand on the seashore or
the stars in the sky will there be none by the
end of the year?
What about the promise of a return from exile
will they perish away from home?
And for that matter, what about the promise of
the Messiah? What about salvation for the
nations? What about you and me and us being
Christians? No Jews, no Jesus, no hope.
Were involved and were invited to believe
God or despair. Circumstances scream crisis,
and the only alternative is that what God has
said will prove true, even if its really not clear
yet how. We only live because God has
spoken.
ANOTHER CHIASM (Mark Horne)
Mordecai serves the king
1. Haman promoted
2. Seeks to destroy the Jews because of
Mordecais disobedience
3. King decrees destruction and letters are
sent
4. The Jews mourn
5. Mordecai dies
6. Esther decrees a 3-day feast
Esthers first feast with the king & Haman
At the kings gate

Haman hates Mordecai & exults with family.

THE KING REMEMBERS MORDECAIS
SERVICE (6:1-4) The book of remembrance
(Malachi 3:16)
At the kings gate Haman honours Mordecai,
mourns with family
Esthers 2nd feast with the king & Haman
Deliverance of Gods people
1. Mordecai promoted
2. Esther & Mordecai seek to save Jews
3. King decrees salvation & letters sent
4. The jews rejoice & feast
5. A day of the Lord, Jews live and their
enemies die
6. Esther decrees a 2 day feast
Mordecai serves the king
1. The king gets a new queen when he
remembers.
2. The king gets a new counsellor when he
remembers

Act 2 Talk about unlucky

Read through Act 2 (chapters 4-7) and capture
each scene in a picture, a symbol or a word.
Scene 1 (4:1-17)
The kingdom is in chaos at the end of our first
act. After four feasts we enter a time of fasting.
These are days for mourning (Esther 4:13).
Mordecai and Esther discuss what to do, via
messengers. Time for some split screen filming
(4:4-17).
Were told about how to relate to the king
(4:11). You cant come in to his presence
without an invitation; if you do youll die unless
he holds out his sceptre. Unauthorised access
is dangerous, though he may be gracious. This
evokes the tabernacle, kings reflects The King.
Events occur in Gods world
Mordecai speaks of his confidence of
deliverance: deliverance will come (4:14).
From where were not told but this makes us
think that he really did know what he was

doing when he refused to bow and went public

about his identity.

out the golden sceptre she is resurrected,

figuratively on the third day (Hebrews 11:19).

Whats unclear is where this will come from.

He seems to have looked around and been
strategic and opportunistic. His adopted
daughter is in the kings palace. Perhaps, she
might be able to do something. She however is
the secret Jew so might assume that she could
survive by keeping her head down. That would
avoid everyone dying but Mordecai thinks this
wont work. If she hides shell surely die.

The king welcomes her and asks for her

request. Shes offered up to half of his
kingdom. This story should now be over fairly
quickly. And then she asks to have the king and
Haman come to a feast. This is bizarre. All she
had to say was save my people and were
done. Instead she wants to have a feast with
the king and with her sworn enemy. What are
we to make of this?

Perhaps she can do something. Perhaps this is

why shes there for such a time as this. Hes
speculating in the face of his unspecified
confidence.

Scene 3 (5:9-14)

She responds with faith in her father as she has

previously, she calls for further fasting and
then she will go her words famously ringing
out if I perish I perish. Like Mordecai she
doesnt know if her action will be the means of
deliverance, but she will go. In the worst case
for her she dies and deliverance will come from
elsewhere. She prepares to fling her life away,
confident with Mordecai that there is
deliverance.
There is a challenge here for us to live similarly.
As the people of the great king, as his bride, we
do not know all things but we know some
things. This is to shape our every day and
ordinary experiences and opportunities. We
can take what look like risks for the king which
will be no risk at all, for his word is certain, and
a Christian will not perish but have eternal life.
Scene 2 (5:1-8)
This scene begins pregnant with expectation
(5:1-2). Its the third day so were expecting
victory and life and resurrection. The queen is
wearing her royal robes that she doesnt
deserve, as she comes into the courts of the
king. The suspense is rich. The king sees her,
but what will he do? Will she die or live? She
receives grace in on the cusp of death (5:2,
2:17 Hebrew: chen3) from the king. He holds
3 Also, Genesis 6:8 when Noah finds grace, or
Israel in Exodus 33:12,13,16,17 find grace from
the LORD after their idolatry,

Haman is understandably joyful. He will come

to a feast, just him, the king and the queen. All
is wonderful for him as he walks out of the
palace. Until he sees Mordecai at the gates and
his fury rises. The man still wont bow. He
restrains himself and goes home to boast to his
friends and family.
Hamans wife Zeresh and the friends spur him
on to seek further sanctions against Mordecai.
Bring forward his death sentence from the end
of the year by building a gallows on which he
can hang tomorrow. All you need to do is get
permission from the king. Make the gallows
and then go to the palace.
Scene 4 (6:1-13)
Meanwhile its the middle of the night and the
king cant sleep. A politicians nightmare. He
calls for his men to have his chronicles read to
him. They reach into the scrolls and happen to
pick out the story of Mordecai thwarting an
assassination attempt, a story weve already
heard.
The king asks whether the hero has been
honour and is told he hasnt. The king shares
his counsel with his prophets and ministers
and asks who is in the court. At that moment
Haman has just walked in after building his
gallows.
The king asks him what should be done for
those the king wants to honour and naturally
enough Haman assumes this must be a test to
see how he himself will be honoured. He
proposes a grand plan with royal clothing and a

horse and a parade through the city. You can

feel the relish in his voice, until hes told that
this is for Mordecai.
Haman prepares the man he hates to be
honoured and walks him through the city with
gritted teeth proclaiming his greatness. After
which Mordecai goes back to the gates and
Haman is distraught and furious. His friends
turn on him and prophesy his doom.
Theyre swung by the circumstances, and more
they seem to share Mordecais confidence.
Since Mordecai is a Jew this Amalekite Haman
cannot win. Haman wants to disappear but
people come from the king to bring him to the
next exclusive feast.
Scene 5 (7:1-10)
At the party, the king again asks Esther for her
request up to half the kingdom. This time she
speaks and asks for rescue for her people. She
exposes herself as a Jew and scales fall from
the kings eyes. He burns in jealous fury that
anyone would plot to kill his bride and her
people.
Who is the foe? The other guest at the party.
The man who was once so glad to be there
would now love to be anywhere else but there.
Wrong place at the wrong time. Talk about
unlucky. The king goes out to the garden in
rage only to return as Haman appears to
assault the queen. The king speaks and his
words are immediately enacted to see this foe
hung from his own gallows. Any Jew hearing
this knows that this means the man is cursed. A
great victory.
The only strange thing is that the story is not
over. It should all be over, but were only at the
end of the second act.

Act 3 Bigger and better

Scene 1 (8:1-17)
The problem is that while Haman is dead and
cursed, his law still stands. The villain is gone
but the bomb is still ticking.

The tide has significantly turns. Esther goes to

see the king to seek further assistance. Were
likely so swept up in the victory that its a bit of
a surprise to be told that the sceptre is held
out to her. She could have died! But he
welcomes her and licenses Esther and
Mordecai to write a law to bring reversal.
They cant cancel the previous law. They write
a new law that counters it. This law matches
the previous one word for word permitting
defence by those attacked. They can destroy,
kill, annihilate and plunder those who attack
them. This, and the changing political mood,
should mean that no-one would attack them.
Notice the way this gospel word goes out:
urged by the command of the king of the world
the word of God continued to increase, and the
number of the disciples multiplied Acts 6:7
The word of the king cant be cancelled but it
can be matched with a counter command that
permits an exact response everything that
can be done against the Jews can now be done
by them. This should be a deterrent and its
clear that the favour is now with the Jews.
Our expectation was that at the end of the
year there could have been one Jew remaining
(Esther, the secret Jew hidden in the palace).
Her identity is now known so still the threat
remained of destruction of all. In fact as the
end of the year approaches there are not less
but more Jews than before. Just as when the
Jews came to Canaan to vanquish their
enemies people like Rahab joined them so we
are witnessing a repeat of these Exodus and
Conquest themes in these events, as the fight
with the Canaanite Amalekites approaches.
Scene 2 (9:1-19)
Fast forward to the end of the year (9:1). On
the day Haman the enemy of the Jews
designed to destroy the Jews the reverse
occurred.
In a book thought of much for its apparent
romantic appeal were about to be told of some
serious bloodshed. Seventy five thousand,
eight hundred and ten people die including
Hamans ten sons. These are those who attack

the Jews despite the new law. This is selfdefence.

was assumed Jesus was defeated. New life

came from death.

And it is self-defence against the nasty

Amalekites, the worst of the Canaanite
peoples. Their leader Haman and his legacy
come under the curse, blotted out as promised
(Exodus 17:14,16).

As the story concludes we find a complete

reversal of affairs. King Sauls failure is
reversed Mordecai & Esther have done
everything Saul didnt. The Amalekites are
vanquished and they have not taken the
plunder. The Jews prevail and their enemy is
cursed as Mordecai anticipated. And so as
the year ends, and as they look ahead to
Passover once more the Jews have moved
from death to life, sorrow to gladness, fasting
to feasting.

Three times were told that they killed but did

not plunder. Telling us three times is a way of
being emphatic (v10,15,16). They were legally
entitled to do this. This isnt being charitable
however, this is about completing the work
that Saul left undone. Saul had plundered and
not killed Agag, now under Mordecai the
reverse is occurring.
Scene 3 (9:20-10:3)
Suitably this book of feasts ends with further
feasting and holidays.
Christianity is about celebration a celebration
not just of reversal but of something bigger
and better. Christianity is not a return to Eden
but access to better. Our desire for more is
rooted in the nature of reality there is better
to come. We have good news.
Relief has come, sorrow to gladness, mourning
to holiday its time to celebrate. And they
decide to call this Purim, after Pur the word for
casting lots. This is peculiar. Finding a symbol
for a festival is sensible enough. There are
suitable options available the vivid image of
Haman on the gallows (or his ten sons on the
same).
Why pick the lot?
They draw upon the place of Hamans
confidence. Here is the man who trusted
circumstance and chance and luck. This story
has mocked his confidence repeatedly, not
least in the morbid comedy of act two. Haman
thought he would win by casting lots just as
the enemies of Jesus thought they would win
by crucifying him.
Christians could make the empty tomb or the
flames of the spirit their symbol but they have
chosen the shameful cross the place where it

Moreover, the King of the World whose bride

was exiled now has a more glorious bride. And
the feasting of peace time is returned. We
have moved from a garden feast, through
rebellion and exile, to the finding of a new
bride, to the threat of her death, through the
destruction of her enemy, to her establishment
in the kingdom and the Jews rule the world
with the king in his city, as peace is spoken to
all.
Things end bigger and better than they began
this is a thoroughly Christian story.

No explicit mention of God

One of the most notable points of this dynamic
story is that unlike all other Christian stories,
letters and books it makes no mention of the
LORD God. He is notably absent.
Time again God could be invoked in the plot
but he isnt. When the people fast we could be
told that they were praying, but were not.
When Mordecai is confident of deliverance we
could be told where from. When Haman gets
desperately unlucky we could be told that this
is divine providence. When Haman is hung we
could be told explicitly that hes cursed by God.
When the reverse occurred we could be told
why. When the people are called Jews they
could be called the people of God. Etc. Is this a
problem? Does God have to be explicit to be
there? In the Bible? In other Christian
literature and art?

Luther was famously hostile to the book of

Esther. Luther was also famously enamoured
of the idea of the Deus absconditus, the hidden
God. These positions are inconsistent: No
book of the Bible better narrates the power
and providence of the hidden God than Esther,
which refrains even from naming Him.
Peter Leithart.
http://www.leithart.com/archives/001672.php

The Hidden God is exactly the gospel story. Its

what we see at the cross.
Theyre in exile so are distant from God. This
may be a good reason for there being no
explicit mention of God in their deliverance.
However, God is very much seen in the book of
Daniel which also happens during the exile.
Suspense is lost when the obvious is stated.
This seems more plausible to me, if Mordecai
explicitly states the reasons for his confidence
about their deliverance then much of the
suspense in the story is removed. Where the
people are required to believe against

circumstances theyd require less faith in

whats obvious. God is not always obvious
but he has spoken, and noting his invisibility
drives us to look to his word.
Mockery of the circumstantial confidence of
Haman as the reversal happens. This is all the
more plausible. Hamans confidence is in
circumstances and chance. This seems to be
working for him until the tipping point in the
kings sleepless night.
By remaining quiet about Gods work were
able to see the most unlikely circumstances
defeat him, knowing that the entire story sits
firmly rooted in the wider story of Gods
people, his promises of their prosperity and his
promise to give them victory over the
Amalekites.
For those who have ears to hear the story of
Esther is a thoroughly Christian story, though
we might easily miss its meaning.

Helpful Resources on Esther

Five Festal Garments: Barry Webb (IVP, 2001)
Giving the Sense: Michael Grisanti and David Howard (IVP, 2004)
Daylight at Midnight: Jane McNabb (Authentic, 2008)
Esther Tyndale Commentary: Debra Reid (IVP, 2008)
Themes in Esther mp3s: James B. Jordan at wordmp3.com