3Michael Lawrence, Biblical Theology in the Life of the Church: A Guide for Ministry (Wheaton, IL: Crossway, 2010), 15. 5Geerhardus Vos, “The Idea of Biblical Theology as a Science and as a Theological Discipline,” in the opening of the Rev. According to Hamilton, biblical theology takes into account the interpretive perspective of the biblical authors.
The context of each book of the Bible is part of the great narrative of God's redemptive work. This is why the book of Esther should not be indicted on the basis of the omission of God's name. Carson, ed., Commentary on the Old Testament's Use of the New Testament (Grand Rapids: Baker, 2007).
This project developed a series of sermon expositions of the book of Esther from a biblical theological perspective.
A Vacancy in the Throne Room
The book of Esther was divided into seven sections, the seventh part being a treatment of the last few chapters, the subject of which is the satisfactory resolution of the decree to exterminate the Jews.34.
Esther Wins the Beauty Contest—Influence in Exile
A young Jewish beauty named Esther, who had been raised by her older cousin Mordecai, was gathered together with all the beautiful maidens of the empire. Mordecai was recorded as the informant who saved the king's life for future reference and reward.
Haman’s Promotion and Evil Plot
Crisis in Susa
Moreover, Mordecai's claim evoked the memory of Joseph's God-ordained promotion in Egypt for the ultimate preservation of God's chosen people. Mordecai's rebuke prompted Esther to call for a three-day fast on her behalf for all the Jews in Susa, and then she turned to her husband, the king, no matter what.
Esther Rises to the Challenge
A Turn of Events
The king summoned his closest advisor, Haman, who himself was waiting to seek Mordecai's life. Before Ahasuerus could hear Haman's death plot, the king asked Haman what actions would be appropriate for the one the king wanted to honor. Haman, thinking that the honor should be offered to himself, told his king exactly how he himself would like to be treated publicly.
In the most humiliating turn of events, the king ordered Haman to do everything he had suggested for Mordecai. And not only was Haman to see to it that it happened, but Haman himself was instructed to publicly honor Mordecai and parade Mordecai through the public places as the most respected man in the kingdom. Haman's wife, who had advised her husband to ask for Mordecai's life, now indicated that it appeared that Mordecai, being of Jewish descent, would be Haman's own downfall.
In the midst of her ominous pronouncement, Haman is summoned to the second of Esther's banquets.
A Funeral Luncheon with Turning Tables
Esther's story takes place in the aftermath of God's judgment on the nation of Israel. An important aspect of the book of Esther is that God is not mentioned throughout the story. And this is one of several interpretive shadows cast by the story's absence of references to the God of Israel.
Israel's defeat began at the hands of Babylonian king Nebuchadnezzar, to whom Daniel boldly and respectfully testified of God's sovereignty. And this leads to the second judgment of God evident in this first scene of the book. The Jewish audience would have known from God's wisdom that this was the result of the curse on the wife and husband.
And this would put hope in the heart of the people, that there was only one true God. And Solomon, the son of David, was overshadowed by the last Son of David. First, the introduction of the scheme that would lead to the selection of a new queen (2:1-4).
Later in the chapter it becomes clear that an evening of intimacy with Ahasuerus would be an important factor in the king's choice of the next queen (2:14). The author of Esther applies a phrase to the preparation process found only in the account of the embalming of Jacob, Joseph's father. Thus, in the midst of Esther's ascension to the throne of Persia, a descendant of the Amalekites had been promoted to the highest position in Persia under the king.
Mordecai, in defiance of the king's command, refuses to bow to Haman, an enemy of the Jews, and therefore an enemy of God. Haman's order of destruction was sent to the king's satraps, provincial governors, and princes of the various peoples of the Persian Empire (v. 12). Mordecai's actions, as he resisted authority and sought to keep God's promises, are molded into the story of Joseph.
Again the word is used to describe the confusion even of the cattle as a result of God's judgment on Israel, and the need for a fast (Joel 1:18).
CRISIS IN SUSA
Davis identifies the passage's central point of chiasm to be Esther's "excuse for not acting to resolve the situation" (4:9-12). The issuance at Susa of the destruction command (3:15) must have caused Mordecai to make inquiries about his internal connections in the administration, the same sources that helped him learn about the earlier assassination plot (2:22). Mordecai's response to the edict of the future annihilation of his people was the classic cultural display of deep distress and sorrow.2.
Josiah, the young king, tore his clothes as he read the rediscovered book of Moses, fearing God's displeasure with his people (2 Chronicles 34:19). Throughout the pre-exilic history of the Jews of the land, there had been many times when their religious routines lacked the right attitude of heart. Despite being part of Persia's power structure, Esther appears to have been unaware of the edict issued so recently condemning her people.
It is more likely that Esther was informed of this because she was shielded from most of the goings on in the bustling citadel. Bush argues that the use of the indefinite subject is purposeful and functions as passive voice. Long before the reign of Ahasuerus, Herodotus tells of the Median king Deioces who enacted a law prohibiting unscheduled visits from the king.
There must have been a hope that Haman's evil command would not end in the destruction of the Jews, and the time phrase was a reminder of that hope. Haman left the royal couple's presence and looked forward to the next banquet. It was not just the sight of Mordecai that angered Haman, but Mordecai's persistent defiance of the king.
If we reflect on the fact that Mordecai had shared with Hatach, the king's eunuch, all that had happened prior to the edict of destruction (4:7), one might say that. Haman had just left the presence of the king, whose approval had elevated him above all other princes in the land. By his promotion over all the king's princes and servants (v. 11), he had proved himself able in the eyes of Ahasuerus.
Most conclude that the exaggerated size of the gallows was due to Haman's ego and desire to belittle Mordecai in death.24.
A TURN OF EVENTS
With one of the king's garments draped around the man whom the king wishes to honor, that same man must be placed on a royal steed (6:8). The reason these wise men and Seres gave for Haman's certain fall was that Mordecai was, literally, 'of the seed of the Jews' (6:13). With the mysterious sign in his ears, a heart heavy with humiliation, Haman was summoned by the king's eunuchs to attend Esther's second meal.
The second banquet of Esther, events foretelling the salvation of Mordecai and the Jews, will culminate in the final and complete downfall of Haman the Agagite, the enemy of the Jews. The way Haman's counselors alluded to Mordecai's invincibility was, in effect, to bind him to the "seed of the Jews." It is likely, then, that in referring to Mordecai as "of the seed of the Jews," the author is connecting the inevitability of Haman's fall with his having opposed the seed of the Jews.
Edwin Yamauchi suggests that it was against Persian harem protocol to be alone with any female of the royal harem. The effect that Haman's execution had on appeasing the king's anger is reported. The royal scribes assembled under the leadership of Mordecai (8:9) and wrote "to the Jews, the satraps, the governors, and the princes of the provinces that stretched from India to Ethiopia, 127 provinces."
More importantly, and even strangely, the author indicated that a "fear of the Jews" had swept over the land (17). This was the day when the enemies of the Jews hoped to rule over them (9:1). Because of the defensive edict Mordecai wrote in the king's name, the Jews everywhere gathered to defend themselves.
In particular, the 'fear of Mordecai' caused all the king's officials to fight on behalf of the Jews (9:3). While the reader learns in the story of Esther that the laws passed by the king of Persia are irrevocable, so is God's promise of the seed. Nevertheless, the author deliberately refers to the timing of Haman's edict and the following response by Esther and other Jews to be in the shadow of the Passover.
When she came into the king's presence on behalf of her people, she was received with the king's scepter.
