Esther: Stand with Conviction
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Background
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Like a first-rate suspense novel, the Book of Esther, set in exotic Persia, tells the true story of rich, beautiful, and powerful people plotting and planning, striving and conniving. At stake are the lives and fortunes of both individuals and the Jewish remnant. The tension in the book is palpable. How will God get glory in such a pagan environment? How will God’s people survive the hostility of their captors? Most important, what will happen to God’s promises to Israel?
Through an unlikely turn of events, an attractive young Jewish woman named Esther rose to power, replacing the deposed Queen Vashti and becoming the favored wife of King Ahasuerus. Soon thereafter, Mordecai, Esther’s legal guardian, learns of a plan to assassinate the king. When he revealed this plot to Esther, the would-be assassins were arrested and executed. Significantly, Mordecai’s loyal act was recorded in the royal history books.
Let’s go to (ESV)
21 In those days, as Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs, who guarded the threshold, became angry and sought to lay hands on King Ahasuerus. 22 And this came to the knowledge of Mordecai, and he told it to Queen Esther, and Esther told the king in the name of Mordecai. 23 When the affair was investigated and found to be so, the men were both hanged on the gallows. And it was recorded in the book of the chronicles in the presence of the king.
Can you immediately see the hand of providence working here? Compare to Joseph in
15 And Pharaoh said to Joseph, “I have had a dream, and there is no one who can interpret it. I have heard it said of you that when you hear a dream you can interpret it.”
Being in the right place at right time
Compare this to Joseph’ story - being in the right place at right time
VERSE 21
2:21 Mordecai was sitting. Probably as an official, because of Esther’s new influence with the king. the threshold. The door to the king’s private quarters.
What we can gather:
Mordecai has established himself as a court official by his position at the king’s gate
He is in a position to stay in contact with Esther while keeping their relationship a secret
It clarifies how Mordecai would have found out the plot of the king’s personal chamberlains. He was an established court official himself (he was sitting at the king’s gate).
Mordecai may have enjoined this concealment because he anticipated some future benefit to his people (consistent with his characterization in 10:3).
The reference to Mordecai sitting at the king’s gate constitutes a quasi-technical statement indicating that he filled an official role in the king’s court—just like Daniel, to whom the corresponding expression is applied in Aramaic (; see also Xenophon’s use of “gate” [Gk., thyras] in the technical sense of “court” in the context of Old Persian royal history in his Cyropaedia viii.1.6, 16, 33, 34; viii.3.2; viii.6.10; viii.8.13, and Anabasis i.9.3). Probably because of his privileged position at the royal court, compounded by his relative “inconspicuousness” as a regular presence there for several years (at least four, as implied in ), Mordecai was able to uncover the plot of Bigthan and Teresh, two of the king’s officials [i.e., his chamberlains or personal attendants] … who guarded the door.
The critical point of this passage is that Mordecai is present at the entrance of the king’s compound and is free to roam about the compound as he wishes—indicating that he has an official role.
Chamberlains (meaning goes back to “to castrate”) were eunuchs, personal assistants to the king, with access to private quarters of the king
Bigthan (or “Bigthana”) may be the same as the Bigtha of . Although the Hebrew text does not indicate why these men plot to assassinate the king, outside of their anger, such a plot would not have been uncommon. Ahasuerus (Xerxes) eventually fell victim to such a plot.
VERSES 22-23
22 And this came to the knowledge of Mordecai, and he told it to Queen Esther, and Esther told the king in the name of Mordecai. 23 When the affair was investigated and found to be so, the men were both hanged on the gallows. And it was recorded in the book of the chronicles in the presence of the king.
Esther 2:22-23
Mordecai more than likely would have had access to the king himself. Why do you think he gave the plot info to Esther to give to the king?
It seems that Mordecai intentionally transmits this information via Esther, so that she is rewarded with him. He could have passed the information along to another official or requested access to the king’s presence.
The Hebrew here (tala) indicates that these men were impaled, not crucified or hung with rope. Impalement was a common practice in the ancient Near East and was not necessarily how perpetrators were killed—often they would be killed beforehand. Impalement involved driving a long stake through a body, so that the body could be hung in the air for display.
22 “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.
the plot was accurately relayed to the king, as others in the court may also have been involved
Mordecai then warned the king through the mediation of Esther, rather than bringing the news to him directly (which he may not have been permitted to do) or through another court official. This course of action attested to Mordecai’s wisdom, righteousness, and paternal solicitude, since it would have ensured that: (1) the plot was accurately relayed to the king, as others in the court may also have been involved (similar intrigues were not uncommon among the Persians, and in fact later conspirators did succeed in murdering Ahasuerus/Xerxes, on which see Herodotus, iii.118); and (2) the king’s faith in—and favor for—Esther would be strengthened, thus ensuring his readiness to believe any future unfavorable report she might bring to him, such as that of Haman’s own plot. Indeed, the divine hand at work in the management of this event, preparing His people’s deliverance from upcoming danger, is further borne out by its similarity to the circumstances of the OT Joseph who, like Mordecai, was also “forgotten” until the opportune time, so that he could affirm in retrospect what was hidden from him in the past: “God sent me before you to preserve life” (; see also 50:20).
the king’s faith in—and favor for—Esther would be strengthened, thus ensuring his readiness to believe any future unfavorable report she might bring to him, such as that of Haman’s own plot.
See the God’s work in this in placing Mordecai in such a spot. Compare to
5 And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.
Indeed, the divine hand at work in the management of this event, preparing His people’s deliverance from upcoming danger, is further borne out by its similarity to the circumstances of the OT Joseph who, like Mordecai, was also “forgotten” until the opportune time,
5 And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.
VERSES 3:1-6
Let’s look at Esther 3:1-6
1 After these things King Ahasuerus promoted Haman the Agagite, the son of Hammedatha, and advanced him and set his throne above all the officials who were with him. 2 And all the king’s servants who were at the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or pay homage. 3 Then the king’s servants who were at the king’s gate said to Mordecai, “Why do you transgress the king’s command?” 4 And when they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai’s words would stand, for he had told them that he was a Jew. 5 And when Haman saw that Mordecai did not bow down or pay homage to him, Haman was filled with fury. 6 But he disdained to lay hands on Mordecai alone. So, as they had made known to him the people of Mordecai, Haman sought to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.
VERSE 1
After these things King Ahasuerus promoted Haman the Agagite, the son of Hammedatha, and advanced him and set his throne above all the officials who were with him. 2 And all the king's servants who were at the king's gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or pay homage. 3 Then the king's servants who were at the king's gate said to Mordecai, “Why do you transgress the king's command?” 4 And when they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai's words would stand, for he had told them that he was a Jew. 5 And when Haman saw that Mordecai did not bow down or pay homage to him, Haman was filled with fury. 6 But he disdained[a] to lay hands on Mordecai alone. So, as they had made known to him the people of Mordecai, Haman sought to destroy[b] all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.
Historical or Theological (or both?)
What is the significance of mentioning Haman’s heritage? Who were the Agagites?
VERSE 1
3:1 A derogatory title that the Hebrew text uses to affiliate Haman with Agag, the Amalekite king. Agag was an enemy of Israel because of the Amalekites’ attack on the Israelites when they were journeying to the promised land (; ).
In contrast with Mordecai’s unrewarded service to the king (2:19–23), Haman is honored, even though the narrative hints at that he should be dishonored (vv. 1, 4). By the time the narrative reaches v. 7, more than four years have passed since Esther became queen (2:16). The events of 2:19–23 and 3:1–6 occur at some point during this time period.
3:1 A derogatory title that the Hebrew text uses to affiliate Haman with Agag, the Amalekite king. Agag was an enemy of Israel because of the Amalekites’ attack on the Israelites when they were journeying to the promised land (; ). The narrative is already revealing what type of person Haman will turn out to be—like the evil Amalekites. If the derogatory title is also meant to reveal Haman’s lineage, then it also enhances the racial tension of the story—this is a battle between Yahweh’s people and their longtime enemy.
8 Then Amalek came and fought with Israel at Rephidim. 9 So Moses said to Joshua, “Choose for us men, and go out and fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand.” 10 So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. 11 Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed. 12 But Moses’ hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun. 13 And Joshua overwhelmed Amalek and his people with the sword.
14 Then the Lord said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.”
2 Thus says the Lord of hosts, ‘I have noted what Amalek did to Israel in opposing them on the way when they came up out of Egypt. 3 Now go and strike Amalek and devote to destruction all that they have. Do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey.’ ”
1 samuel 15
9 But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction.
:
The tension of the narrative is further enhanced by Mordecai being a Benjaminite and, it seems, a descendant of Kish, Saul’s father (). This sets up the book of Esther as the resolution to an ancient feud that Yahweh had vowed to resolve ().
Haman has supreme authority among the officials, presumably second only to the king—the narrative shows that his role is a hybrid between a chief-of-staff and a general. The Hebrew text does not reveal precisely why Haman was elevated to this role—it may have been because of an act of service or multiple acts of service over several years (compare , ).
This connection implies that Haman was a descendant of Agag. Thus the conflict between him and Mordecai represents the final “playing out” of the ancient conflict between Agag and Saul.
3:1. Israel’s danger is here introduced with the promotion of Haman, the son of Hammedatha approximately five years after the events of the previous two chapters. This chronology is implied in that those previous events took place no later than the king’s seventh year (2:16). At the beginning of the king’s 12 th year Haman issued his decree to annihilate the Jews because of Mordecai’s refusal to bow down to him according to “the king’s command.” The issuing of this decree coordinated with Haman’s promotion over all the other princes (i.e., to a rank second only to the king—the same role that Mordecai later filled after Haman’s downfall; 10:3). The additional reference to Haman as an Agagite has been explained by many scholars in connection with Agag, king of the Amalekites at the time of Saul (). This connection implies that Haman was a descendant of Agag. Thus the conflict between him and Mordecai represents the final “playing out” of the ancient conflict between Agag and Saul. Alternatively, Haman has been identified not as a descendant of Agag, but rather as one of the same kind of notorious biblical archfoes of Israel. In this case, the term Agagite is applied to Haman by association (i.e., as an alternate name). Most likely, however, the term Agagite refers to Haman’s origin in a certain region of Persia or Media, that is the district of Agag, the existence of which is affirmed by an archeological inscription from the time of the Assyrian king Sargon (725 BC). This in turn enhances all the more the theological magnitude of Mordecai’s/Israel’s victory over Haman/Israel’s enemies. The victory indicates that Israel’s God is not only sovereign over the gods of the Amalekites, a minor Canaanite tribe, but over the gods of the most powerful empire on earth at that time, the Persians and the Medes. The theological significance of the victory helps explain the unprompted conversion to Israelite faith by “many among the peoples of the land” ().
Most likely the term Agagite refers to Haman’s origin in a certain region of Persia or Media, that is the district of Agag.
God is not only sovereign over the gods of the Amalekites, a minor Canaanite tribe, but over the gods of the most powerful empire on earth at that time, the Persians and the Medes.
The theological significance of the victory helps explain the unprompted conversion to Israelite faith by “many among the peoples of the land” ().
3:1 The conflict between Mordecai and Haman is explained , . Haman is an Agagite, an Amalekite, an opponent of Israel and a descendant of the people whom Saul should have wiped out.
VERSES 2-4
2 And all the king’s servants who were at the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or pay homage. 3 Then the king’s servants who were at the king’s gate said to Mordecai, “Why do you transgress the king’s command?” 4 And when they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai’s words would stand, for he had told them that he was a Jew.
Why do you think Mordecai refused to bow down?
It is also possible that Haman was claiming some kind of divine status and Mordecai refused to give him that kind of honor. he had told them that he was a Jew. Mordecai did the very thing he had told Esther not to do in her situation (, ).
(1) Mordecai himself explained that he refused to bow down and pay homage to Haman because he [Mordecai] was a Jew. Of course, Jews were permitted to bow down to other people out of simple respect (; ; ), but they were forbidden to worship more than one God ().
(2) The Hebrew verbs here translated bowed down and paid homage, when used together, are attested only in the sense of worship (; ; );
3 When all the people of Israel saw the fire come down and the glory of the Lord on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the Lord, saying, “For he is good, for his steadfast love endures forever.”
29 When the offering was finished, the king and all who were present with him bowed themselves and worshiped.
6 Oh come, let us worship and bow down;
let us kneel before the Lord, our Maker!
(3) That Mordecai would be sinning is implied by the almost exact literal phraseological parallel between (Now it was when they had spoken daily to him [that] he would not listen to them) and (“As she spoke to Joseph day after day, he did not listen to her”). Just as Joseph resisted the temptation to listen to Potiphar’s wife, so Mordecai resisted the temptation to bow down.
4) Such worship is entirely consistent with the Zoroastrian (Mazdean) religion. This dualistic religion was founded by the Persian prophet Zoroaster in the late seventh or early sixth centuries BC,
Mordecai’s refusal to bow before Haman may have stemmed from religious conviction—perhaps extending the interpretation of “gods” in to people—but this seems unlikely. The only thing in favor of this is interpretation is Mordecai’s identification of himself as a Jew, but this also fits with other interpretations. The ot contains many examples of Jewish people bowing to authority figures (e.g., , ; ; ; ; ; ; ; ). This suggests Mordecai’s defiance could be due to antagonism between the Jews and the Amalekites (compare note on ) or to tension between Haman and Mordecai (perhaps stemming from Haman’s promotion when Mordecai was not even recognized for his service). It could also be that Mordecai is already aware of Haman’s hatred of the Jews. Mordecai’s reluctance to bow before Haman may have been a choice that Jewish people had made in general because they knew what type of man Haman was (compare v. 6).
This type of ridiculous gossip is common in Esther and is used by the narrator as both a foreshadowing technique and to indicate misdirection on behalf of the characters. This type of insider conversation occurs in positive, espionage scenarios (e.g., 2:19–23; 4:6–17) and in negative incidents where bad advice is about to be offered (e.g., 1:13–22; 2:1–4; 5:10–14).
VERSES 5-6
5 And when Haman saw that Mordecai did not bow down or pay homage to him, Haman was filled with fury. 6 But he disdained to lay hands on Mordecai alone. So, as they had made known to him the people of Mordecai, Haman sought to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.
Verses to consider: ; ; ;
3 “You shall have no other gods before me.
4 “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6 but showing steadfast love to thousands of those who love me and keep my commandments.
3 “You shall have no other gods before me.
4 “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6 but showing steadfast love to thousands of those who love me and keep my commandments.
3:5–6 Haman … disdained to lay hands on Mordecai alone. Mordecai’s refusal to bow gave Haman the opportunity to reveal his hatred of the Jews by setting out to destroy them all. the whole kingdom of Ahasuerus. This included Jerusalem and the surrounding area with its mainly Jewish population (see 1:1; cf. ).
17 “Remember what Amalek did to you on the way as you came out of Egypt, 18 how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God. 19 Therefore when the Lord your God has given you rest from all your enemies around you, in the land that the Lord your God is giving you for an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you shall not forget.
17 “Remember what Amalek did to you on the way as you came out of Egypt, 18 how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God. 19 Therefore when the Lord your God has given you rest from all your enemies around you, in the land that the Lord your God is giving you for an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you shall not forget.
32 Then Samuel said, “Bring here to me Agag the king of the Amalekites.” And Agag came to him cheerfully. Agag said, “Surely the bitterness of death is past.” 33 And Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hacked Agag to pieces before the Lord in Gilgal.
32 Then Samuel said, “Bring here to me Agag the king of the Amalekites.” And Agag came to him cheerfully. Agag said, “Surely the bitterness of death is past.” 33 And Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hacked Agag to pieces before the Lord in Gilgal.
10 Then Jesus said to him, “Be gone, Satan! For it is written,
“ ‘You shall worship the Lord your God
and him only shall you serve.’ ”
10 Then Jesus said to him, “Be gone, Satan! For it is written,
“ ‘You shall worship the Lord your God
and him only shall you serve.’ ”
10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
3:5 Two different terms for kneeling or bowing down—neither term implies any sort of payment or religious practice.
3:6 The Hebrew text here is vague about why Haman chooses to not punish Mordecai alone. Verse 5 suggests being Jewish is Mordecai’s excuse for not bowing, but that still does not justify the absurdity of Haman’s logic—to punish all Jewish people for one person’s decision.
Earlier, similar vocabulary and faulty logic were used to support the king deposing of Vashti and his subsequent proclamation that all men in the empire must be the master of their household (1:13–22; compare note on 1:17). It fits the overall narrative of Esther that Haman makes a leap in logic from Mordecai not bowing down to him to there being a problem with all Jewish people. Both decisions are based on a logical fallacy commonly called a “rolling ball argument,” and both decisions represent a perverse view of justice that leads to bigotry (compare note on 2:2). Haman’s hatred of Mordecai may have growing over a period of several years (compare note on v. 1), building into an all-consuming feeling of hatred toward Jewish people in general.
the people of Mordecai (v. 6)—Haman was being satanically used to target the entire Jewish race in an unsuccessful attempt to change the course of redemptive history and God’s plans for Israel.
Understanding the Text
What were the details of the plot to assassinate King Ahasuerus? How did Mordecai thwart this plot?
Why did Haman become furious with Mordecai? Why do you think Mordecai refused to pay homage to Haman?
(verses to consider: ; ; )
Cross-Reference
Read .
In what ways do the stories of and parallel each other?
Exploring the Meaning
7) Read and 5:17–29. Why is it common for those in positions of power to try to muzzle or control the people of God?
13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. 14 But seeing the man who was healed standing beside them, they had nothing to say in opposition. 15 But when they had commanded them to leave the council, they conferred with one another, 16 saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” 18 So they called them and charged them not to speak or teach at all in the name of Jesus. 19 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what we have seen and heard.” 21 And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. 22 For the man on whom this sign of healing was performed was more than forty years old.
8) Read Jehoshaphat’s prayer in . In what ways is this a model prayer for any child of God who is in trouble?
Connect to our story so far:
“Because our God is infinite in power and love, we confidently say, ‘The Lord is my helper, I will not fear. What can man do to me?’ (). Because our God is infinite in power and love, we can say with David, ‘Whenever I am afraid, I will trust in You’ () and, ‘I will both lie down in peace and sleep; for You alone, O Lord, make me dwell in safety’ (). Because our God is infinite in power and love, we can say with Moses, ‘The eternal God is your refuge, and underneath are the everlasting arms’ (). Because our God is infinite in power and love, we can say with the writer of Hebrews, ‘This hope we have as an anchor of the soul, both sure and steadfast’ ().”—John MacArthur
Reflecting on the Text
In what specific ways have you been pressured to compromise your faith?
What do you think precipitated such an extreme response on the part of Haman?
Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.
Gospel Glimpses
HUMAN DEPRAVITY. In one sense, the gospel looms large in this book through its display of the lostness of lives without it. Esther opens in a world seemingly without God—certainly without any mention of God—and ruled by those who do not know him. It is a world where people are not just foolish in their thinking but also cruel in their treatment of others, especially the weak and vulnerable (a conquered minority evidently afraid to identify themselves, a subjugated sex with no means of protecting themselves). Amid the glitz of the Persian empire we see those described by the apostle Paul: “… they became futile in their thinking, and their foolish hearts were darkened” (). This is a world that needs a much greater king than the great Ahasuerus.
21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.
The Joseph and Esther Comparison Continues
Whole-Bible Connections
Personal Implications
Take time to reflect on the implications of for your own life today. Make notes below on the personal implications for your walk with the Lord that you find in the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.
1. Gospel Glimpses
2. Whole-Bible Connections
3. Theological Soundings
The ruler of Egypt is saved from death, from famine, by Joseph —> The ruler of Persia is saved from being murdered by Mordecai
The ruler of Egypt is saved from death, from famine, by Joseph
The ruler of Persia is saved from being murdered by Mordecai
The Place of the Passage
Joseph, upon reaching this high position, save the Jews from famine
Joseph rises to a high position through a combination of beauty and wisdom —> Esther rises to a high position through a combination of beauty and wisdom
After the introductory chapters set the pieces in place, chapter 3 introduces the crisis that the rest of the book must resolve. Haman enters as the “villain” of the narrative, who sets in motion a plan to annihilate the Jews throughout the empire. Chapter 4, however, sets something else in motion: the character of Esther, whose resolve in this chapter directs the action to its final resolution—at least from a human perspective. These two chapters establish the fundamental tension of the book: the battle between God’s people and the enemies of God’s people. Even this early on, we sense the larger context of the history and reality of God’s promises to his people.
Esther rises to a high position through a combination of beauty and wisdom
The Big Picture
Takeaways For Us
Takeaways For Us
In Joseph's life, a good deed he does is forgotten for a long time (interpreting the butler's dream)
Chapters 3–4 introduce the crisis (Haman’s plot to annihilate the Jews) and Esther’s decision to respond, which initiates the process of resolution.
Rather than be guided by the morality of our society, we must always remember that we are set apart - the definition of holiness - for God’s purposes
Mordecai's good deed of saving the king's life is forgotten for a long time
The world will look for ways to discredit followers of Christ, but we must stand strong as God’s people with a testimony of faith and conviction
We should all self-reflect and identify any behaviors we possess that would be similar to Haman. Do we have hidden prejudices that we need to ask God to deliver us from?
Reflection and Discussion
Esther and Mordecai, upon reaching this High position, save the Jews from being killed
Through sleep, the dreams of Pharoah, Joseph was remembered and brought to solve them
Read the entire text for this week’s study, . Then consider and write your reflections on the following questions, which move through this section of Esther. (For further background, see the ESV Study Bible, pages 856–858, or visit www.esvbible.org.)
Thru lack of sleep, Ahashueros learned of the fact that Mordecai saved his life
After the final section of chapter 2, whom would you expect to be promoted by King Ahasuerus? Write a character sketch of the one who was promoted, according to careful observation of chapter 3.
Historical background is relevant to the tension between Mordecai the Jew and “Haman the Agagite” (3:1). After Mordecai’s introduction as a descendant of King Saul (2:5), Haman’s introduction likewise links him to a king—an enemy of King Saul. First, read the background story in . Then read the further background in . We don’t know how directly this history influenced the characters in Esther, but in any case the background is clearly there for readers of Scripture. How does this historical context give perspective to the conflict between Mordecai and Haman?
The casting of the lots takes place five years after Esther became queen. Lots were cast in the first month of the year, and the lot fell on the twelfth month as the month in which the Jews were to be destroyed. Along with the Persian word pur, the writer gives the Hebrew word “lots” (3:7)—which resonates with other Old Testament uses of this word. Read and . What different perspectives might you discern concerning the casting of lots?