Old Testament

Esther 9:18-32
The Days of Purim

The 30^th Psalm is one which could have been written specifically for the circumstances which surrounded the Jews during the time of Esther. Though it was written by David many centuries earlier, it fits their situation so very well. Other than the several references to the Lord, which are lacking in Esther, the contents reflect going from hopelessness to joy and from utter defeat, to triumph.

And then again, the words reflect the life and times of Joseph, David himself, and of course, Jesus. Yes, David may have been writing about his own terrible plight, but there is no doubt he was prophesying about events in the life of the Lord.

And yet, the parallels don’t end there. The Jews endured many more such occasions in one form or another over the past 2000 years, culminating in the Holocaust, and followed by her reestablishment. But even that isn’t the end of the story. The book is written, and we know what is coming upon Israel in the future. In fact, it will be worse than anything yet. But, there will be an end to that too. When all seems hopeless, the Lord will once again deliver them, and they will once again sing in elation…

Text Verse: “I will extol You, O Lord, for You have lifted me up,
And have not let my foes rejoice over me.” Psalm 30:1

It’s a wonderful thing to contemplate, and yet its mournful to consider, what will lead up to their deliverance. How much better for them to just get on their knees and call out to the Lord now, before the times of real trouble arise. But, as I said, the book is written. What is coming must come and then Israel will be delivered. As Daniel says, “And at that time your people shall be delivered, Every one who is found written in the book.”

All I can say is, “Thank God for Jesus.” He has taken away the prospect of such a terror for us. This doesn’t mean that we won’t face our own horror. A million and a half Armenians were destroyed by the Turks in the early 1900s. Countless other Christians have faced the same end at the hands of their foes, but unlike those who don’t know Christ, that isn’t the end for us. It is simply a step into a new beginning.

The terror of dying for humanity is that of an end, followed by eternal separation. There is no hope, no second chance, and only eternity to contemplate what was lost. Again, thank God for Christ Jesus. In Him there is hope, and there is a new beginning. Someday the whole world will find that out. For now, there are temporary victories leading to that final great Day when the knowledge of the Lord will cover the earth as the waters cover the oceans. It’s all heading there, and it is all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. From Sorrow to Joy (verses 18-25)

¹⁸ But the Jews who were at Shushan assembled together on the thirteenth day, as well as on the fourteenth;

Today we begin our verses with the word, “But.” This then is showing us a contrast to the verse which we ended on in the last sermon. There it said, “This was on the thirteenth day of the month of Adar. And on the fourteenth of the month they rested and made it a day of feasting and gladness.” Those Jews who defended themselves from their enemies, and who lived in the provinces, had fought on the thirteenth of the month, and they rested on the fourteenth of the month.

In contrast to that, we saw Esther’s petition to the king in verse 13, requesting that the Jews in Shushan be granted an additional day of fighting against their enemies. The king granted her petition, and so we now read of that to begin us today. Thus, the fighting was on both the thirteenth and the fourteenth of Adar. With that finished, they too, like those in the provinces, then celebrated the victory over their enemies by gathering together. It is the same verb as was used in verse 16. There is an assembly of the Jews, no longer to fight, but to rejoice…

^{18 (con’t)} and on the fifteenth of the month they rested, and made it a day of feasting and gladness.

They had rest from their enemies, and so now like those in the provinces, they enter into their rest, making it a day of mishteh v’simkhah, or “banqueting and joy.” Being a banqueting feast, the people brought out wine and celebrated abundantly. Because of this occurring a day later than the rest of the provinces, we next read…

¹⁹ Therefore the Jews of the villages who dwelt in the unwalled towns celebrated the fourteenth day of the month of Adar

The word “dwelt” should be in the present tense, “dwell.” It is speaking of the custom which arose out of the events described. Two rather rare, but almost identical, words are used here. The first is perazi, or “villages.” It is used only three times in the Bible, this being the last. The second is perazah, or “unwalled towns.” It also being used only three times, this being the first.

The first was used to speak of villages outside of Israel, specifically east of the Jordan, and then in the land of the Philistines, west of Israel proper. The second speaks of the land of Israel, and the city of Jerusalem of the distant future, our time now, when Israel would be a land of unwalled villages (Ezekiel 38), and Jerusalem would be likewise (Zechariah 2:4). For now, the Jews of the empire’s villages and unwalled towns celebrated on the fourteenth. In the apocryphal book of 2 Maccabees, it is recorded that this fourteenth day of Adar became known as “the day of Mordecai.” It is the main day on which the Jews celebrated…

^{19 (con’t)} with gladness and feasting, as a holiday, and for sending presents to one another.

Again as before, the time is described as one of joy and of banqueting. The term “holiday” doesn’t necessarily mean they took holidays. Rather, the Hebrew says, “and a good day.” Thus whether working or not, it is to be a day of celebration. On this day, they would send out manah, or portions, to one another, usually meaning sweet cakes and the like. In this verse, there is a complete contrast to that of verse 4:3, which said –

“And in every province where the king’s command and decree arrived, there was great mourning among the Jews, with fasting, weeping, and wailing; and many lay in sackcloth and ashes.”

The mourning had turned to joy, the weeping and wailing had turned into banqueting, and the sackcloth and ashes were replaced with the sending of gifts of food to one another. This then is similar to the response found in Revelation 11:10 after the killing of the two witnesses, where it says, “And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.” This remains the custom of those in the middle east today and it will, as you see, continue on in the end times.

²⁰ And Mordecai wrote these things and sent letters to all the Jews, near and far, who were in all the provinces of King Ahasuerus,

The verse begins with va’yiktov mordecai eth ha’devarim he’elleh, or “And wrote Mordecai the words, the these.” It seems straightforward enough, but scholars are at war as to what “these things” refers to. Is it what has occurred, or what he will now convey. If it is what occurred, does it comprise the book of Esther up to this point, or the events of the past few days which will lead to what will next be stated? Whatever it is referring to, it is a letter by the second highest in the land to all of his people. As you can see, what seems obvious at first does get complicated with a bit of study. In the end, the result comes out the same, a commemoration is forthcoming…

²¹ to establish among them that they should celebrate yearly the fourteenth and fifteenth days of the month of Adar,

The reason for this seems clear. The Jews in the provinces fought on one day and celebrated the next. On the other hand, the Jews in Shushan fought on two days and celebrated on the third. In order to bring conformity to annual celebrations of this day, Mordecai establishes two days of celebration. It seems, based on this, that the “these things” of the previous verse were the details of what had occurred. They are thus presented as justification to all who were unaware of the events in Shushan for holding a two-day festival.

²² as the days on which the Jews had rest from their enemies,

It is not the days of fighting which are celebrated, but the days of resting. The Jews in the country rested on the 14^th, and the Jews in Shushan rested on the 15^th. These days of rest are combined into one celebration. It is a pattern set at creation. God labored and then rested, thus He sanctified the seventh day. Later, for Israel, the Sabbath was instituted as a day of rest in commemoration of that (Exodus 20:11). But it was also instituted as a day of rest based on their deliverance from Egypt (Deuteronomy 5:15). The celebration of Purim follows both patterns, rest after labors, and rest after deliverance.

^{22 (con’t)} as the month which was turned from sorrow to joy for them, and from mourning to a holiday;

Again, we see in these words the stark contrast between the mourning and wailing in sackcloth and ashes of the initial announcement by Haman, and the joy and celebration of what finally occurred. God took that which was evil, and turned it around for good.

^{22 (con’t)} that they should make them days of feasting and joy, of sending presents to one another and gifts to the poor.

The intent of Mordecai’s letter was to establish a remembrance of what occurred. In order to solidify that, the days were to become special days, with more than just a memory of what happened, but an active participation in the day. Thus, each year, the people would come to anxiously anticipate the celebration. And so, the commemoration each year was to follow what occurred on the first occasion – feasting, joy, and sending portions of food. And one extra expectation is given, that of sending gifts to the poor. The obvious reason for this addition is that all Jews were delivered, and thus all Jews, even the poor, should be able to participate in, and celebrate, what occurred.

In this verse is the last use of mishteh, or banqueting, in Esther. Out of 46 uses in the Old Testament, 20 of them have been seen in Esther. It is remarkable when considering the size of the book. But it shows the importance of banqueting to the turning of events in the story, and thus in history itself. And so, a festival of banqueting is appropriate to remember this fact. One can picture the words of Isaiah in the joy of the Jews here. In Isaiah 25:6, the mishteh, or banquet, is seen twice. Compare the story of Esther, and see how it fits well into Isaiah’s prophecy of the future –

And in this mountain
The Lord of hosts will make for all people
A feast of choice pieces,
A feast of wines on the lees,
Of fat things full of marrow,
Of well-refined wines on the lees.
⁷ And He will destroy on this mountain
The surface of the covering cast over all people,
And the veil that is spread over all nations.
⁸ He will swallow up death forever,
And the Lord God will wipe away tears from all faces;
The rebuke of His people
He will take away from all the earth;
For the Lord has spoken.
⁹ And it will be said in that day:
“Behold, this is our God;
We have waited for Him, and He will save us.
This is the Lord;
We have waited for Him;
We will be glad and rejoice in His salvation.” Isaiah 25:6-9

²³ So the Jews accepted the custom which they had begun, as Mordecai had written to them,

The custom would be remembered for a year, or a few years, and then it is possible that it would be slowly forgotten. Further, for those who celebrated, they would remember the day of their rest – be it the 14^th or the 15^th. In order to have all join in a united celebration, and in order that the day would never dwindle away, Mordecai wrote to them of the things that occurred and to remember them in this special way, year by year. It says here that they Jews accepted this, receiving it as a permanent custom. And the reason now given is…

²⁴ because Haman, the son of Hammedatha the Agagite, the enemy of all the Jews, had plotted against the Jews to annihilate them,

Here, the entire title of Haman is given. He is the son of Hammedatha the Agagite, and he is the enemy of the Jews. It is also the last time that he will be mentioned in the Bible. In a short recap, we are reminded that it is he who had plotted against the Jews in order to annihilate them, but instead, it is he who saw annihilation.

^{24  (con’t)} and had cast Pur (that is, the lot), to consume them and destroy them;

This takes us back to Chapter 3, where Haman had cast the pur, or the lot, in order to set a date for the destruction of the Jews. He may have known that the Lord is the God of the Jews, but what he probably was unaware of is what that meant concerning lots –

“The lot is cast into the lap,
But its every decision is from the Lord.” Proverbs 16:33

As a sort of ironic twist of the Hebrew, the word hamam or, consume, is used here – l’humam u-l’abedam – to consume them and destroy them. Hamam is a word almost always used to speak of an action coming directly from the Lord in order to throw His enemies into confusion. It is probably being used here as a play on the name of Haman. “Haman tried to hamam the Jews, but instead Haman got ‘hamam’d’ by the Lord.” This is seen next…

²⁵ but when Esther came before the king, he commanded by letter that this wicked plot which Haman had devised against the Jews should return on his own head, and that he and his sons should be hanged on the gallows.

The name Esther is inserted here, and it seems out of place to do this. It is more likely speaking of the matter itself – “And when the matter was brought before the king.” Once the truth was brought to his attention, the action necessary to rectify the situation was commanded. Interestingly, and in accord with using the word hamam in the previous verse, it doesn’t give the details about the deliverance of the Jews, but instead, it deals with the plot itself and how it was turned back on Haman and his sons. One can infer divine retribution is the intent of the words here.

A celebration of the foe’s defeat!
A time to rest in the work accomplished
A time when the Ruler reigns from His royal seat
Now there is peace; war and strife is abolished

Here we relax and rejoice in what has been done
In this place there is peace and rest
Who can steal our joy? We looked and there is none
We are no longer downtrodden; no longer oppressed

The days of working for peace and rest
Have now passed behind; they are no more
In garments of luxury we now find ourselves dressed
We have arrived on that marvelous, peaceful shore

II. Words of Peace and Truth (verses 26-32)

²⁶ So they called these days Purim, after the name Pur.

This one verse both looks backward and then forward. First, it looks backward to what has been said and gives a name based on that, Purim. The Jews gave the Persian word pur their own Hebrew plural, calling the celebration Purim. The im is simply like an “s” on one of our words as a plural marker. The verse also looks forward to what will be said with the next words…

^{26 (con’t)} Therefore, because of all the words of this letter, what they had seen concerning this matter, and what had happened to them,

The word “letter” here is iggereth. It is completely different than the other seven times the word “letter” or sepher, has been used so far in Esther. It signifies a letter, such as an epistle. The three thoughts are combined into one whole. “The words of this letter” refers to what Mordecai had written. “What they had seen” refers to the events of Providence that had come to pass before their eyes. And, “what had happened to them” refers to the deliverance based on those events. These three give the reason that…

²⁷ the Jews established and imposed it upon themselves and their descendants and all who would join them, that without fail they should celebrate these two days every year, according to the written instructions and according to the prescribed time,

Verse 26, leading into verse 27, introduces our final set of two’s in the book. It is the two letters instituting the commemoration of Purim. The first is here, written by Mordecai. The second is written by Esther & Mordecai in verse 29. They contrast, and yet they confirm the instructions for the observance of the celebration at their appointed time, year by year, and wherever the Jews were.

Purim is more than just a voluntary annual celebration of remembrance, but a self-imposed time of remembrance. Mordecai gave the instructions; they were accepted and the self-imposition of them became a resulting custom from that time on. It was to become, and indeed it is, as firm a date of remembrance as the Passover. All Jews, their descendants, and any who would join them – generally meaning proselytes – observe the days. This is seen as we continue…

²⁸ that these days should be remembered and kept throughout every generation, every family, every province, and every city, that these days of Purim should not fail to be observed among the Jews, and that the memory of them should not perish among their descendants.

An obvious question arises from the establishment of Purim. “Is it of divine origin, or is it of human origin?” The story is given in the book of Esther, a book of the Bible, but the imposition of the celebration came from a Jew and not only a Jew, but one of the dispersion. It seems hardly likely that the Jews in Israel would feel the need to add something to their culture and life that came from someone who wasn’t a prophet or a priest. But it was accepted.

As Mordecai was second to the king, and as the land of Israel was subject to the laws of Persia, and as there was nothing but good which had come from the matter, it was accepted as Mordecai had written. Thus, it was of human origin. However, it is as clear as it can be that the Lord had directed the events – from beginning to end – in order to bring about the Jew’s deliverance. Therefore, it is implicitly of divine origin, and certainly divinely sanctioned.

And this is all the more relevant because it is notable that Nisan is the first month of the year in Israel’s redemptive calendar. The last month is Adar. In both months, the 14^th and 15^th of the month are considered special days. Nisan 14 is the Passover, and the 15^th is the first day of Unleavened Bread. Adar 14^th and 15^th are now made special commemorations. The first recognized Israel’s redemption from Egypt. The second recognizes deliverance from the enemies of God’s people. The redemptive year thus opens and closes in recognition of the Lord’s hand in the preservation of His people.

Finally, as the proverbs showed us, the Lord directs the lot. Therefore, the days are not accidental, but purposeful. The unseen hand of the Lord guided the events which led to a national proclamation that the days of Purim would not cease. Therefore, wherever a Jew is, and throughout his generations, the day is to be remembered as a day of deliverance.

²⁹ Then Queen Esther, the daughter of Abihail, with Mordecai the Jew, wrote with full authority to confirm this second letter about Purim.

Here we have an interesting verse. It reads literally, “Then wrote Esther the queen, daughter of Abihail; and Mordecai the Jew, with all authority, to confirm letter the Purim the this, the second.” Esther is suddenly brought back into the narrative, and she is writing the letter along with Mordecai. She is not only named, but so is the name of her father. That hasn’t been seen since verse 2:15. The story is highlighting that Esther is the daughter of Abikhayil, or Possessor of Might. This is followed up with “Mordecai the Jew,” instead of just “Mordecai.”

And then it says that they have kal toqeph or “full power.” The word toqeph is new here. It will be seen twice in Esther, and once in Daniel. They are granted the full power, or authority, to confirm a second letter about Purim. The word “letter” here is the same as in verse 26, iggereth. This is the last time it is used in the Bible. The words of the verse are widely translated, and scholars debate over what the true meaning is of what is being relayed.

But because of the use of this word, iggereth, it appears that the first letter is that of Mordecai in verse 26, and now a second letter is being issued by Esther, along with Mordecai. This then closes out our final set of two’s in the book – the two letters instituting the commemoration of Purim. The first was in verses 26 & 27, written by Mordecai. The second is here, written by Esther and Mordecai. They contrast, and yet they confirm the instructions for the observance of the celebration at their appointed time, year by year, and wherever the Jews find themselves.

³⁰ And Mordecai sent letters to all the Jews, to the one hundred and twenty-seven provinces of the kingdom of Ahasuerus, with words of peace and truth,

These are not copies of the letter which was just written, but they are letters which would accompany that letter. It is a different word here, sepher instead of iggereth. It then explains why Mordecai is mentioned in the previous verse. Esther and Mordecai wrote the letter, and with it are accompanying letters which then go out to all 127 provinces in the kingdom. As it says, they are letters with words of shalom v’emeth, or “of peace and truth.”

What this may mean is that the letters began with a salutation which said something like, “Peace and truth to you who receive this.” Or, it could mean that the substance of the words were both friendly in nature and sincere in content. Interestingly, and as a squiggle for your brain, the word emeth is used, like the 127 provinces of the kingdom, 127 times in the Old Testament. And so we should stop here and evaluate the symbolic meaning of the word emeth, or truth –

TRUTH in Hebrew is אמת (emeth – aleph, mem, tav)
1. Aleph means Strength and points to God
2. Tav means A Mark and points to the Cross
3. Mem is in center of the Alphabet
4. Mem is a pictograph of Water and it means Blood
5. The entire word EMET is symmetrical in the alphabet.
6. God – Blood – Cross.
7. Jesus = TRUTH.
8. He was, He is, He will be.

³¹ to confirm these days of Purim at their appointed time, as Mordecai the Jew and Queen Esther had prescribed for them, and as they had decreed for themselves and their descendants

The three verbs, “confirm,” “prescribe,” and “decree,” are all from the same Hebrew word. The word means “to stand,” and thus it signifies “fixing,” or “establishing.” The letters of Mordecai confirmed what was prescribed by both himself and Esther concerning the days of Purim – when it should be held, how it should be observed, and so on.

^{31 (con’t)} concerning matters of their fasting and lamenting.

These words completely dumbfound scholars. First, the word fasting is plural. It should say, “fastings.” Some claim the words are a later insertion, some claim they are speaking of fasting and mourning on the thirteenth of the month, known as “Esther’s Fast.” Others just ignore any context and ramble on about the state of Esther and Mordecai when they first got the bad news about the annihilation of the Jews, and how that should be continued on by the Jews in the future.

What is probably correct, is that the “matters of their fastings and lamenting” has nothing at all to do with Purim. Instead, it is speaking of what is noted in Zechariah 7:5 –

“Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me?” Zechariah 7:5

The Jews already had customary times of fastings and lamenting, as during their time of exile. They are not biblically mandated, but were customary times of mourning, just as “Holocaust Remembrance Day” is observed today in Israel. The days of Purim are now being tied in with those times of fastings and lamenting as customs to be observed by the Jews. Unlike those, however, Purim was always to be observed, and by all people.

*³² So the decree of Esther confirmed these matters of Purim, and it was written in the book.

Esther was given authority to confirm the matters of Purim, something pertaining only to the Jews, by a command. After that was accomplished, the details were written ba’sepher, or in the book. The question is, “What book?” Some say it is the book of Esther, but that is not a natural way for a Hebrew author to refer to a book he is writing in. Others think it might be a book used as a basis for the book of Esther which has not been preserved. But what is probably correct is that it is speaking of the Book of the Chronicles of the Kings of Persia and Media. It has already been described this way four times in Esther, and there is no reason to assume that it isn’t the same here.

As a point of note, the maamar, or decree, of Esther is the same word as was used concerning King Ahasuerus towards Vashti in verse 1:15. It is a command. This is its third and last use in the Bible. And as a curious finishing note to the verse and the Chapter, Catholic Bibles, such as the Latin Vulgate and the Douay-Rheims, translate this verse in the most odd manner. They say, “And all things which are contained in the history of this book, which is called Esther.” That is so far from the Hebrew that it had to be intentional.

It may be that because the word maamar, or command, is coming from a woman, they intentionally changed the wording so that it could not conflict with later instructions in the Bible about women not having authority over men. If that is the case, as I suspect, that is a terribly stupid reason for changing the word of God.

Deborah was a Judge of Israel; and despite the circumstances, there was one ruling queen, Athaliah, in Jerusalem for a while. She eventually got whacked and things got back on the right path, but the Bible is a record of what occurred, and what was said, regardless of the propriety of the situation. Translations of the Bible need to reflect what is said, not what one desires for it to say.

We now have one chapter, of three verses, left to go. What will come out in that sermon was still yet unknown at my time of typing this sermon. Like Jonah, I hadn’t got my mind made up in advance, and I can only present to you what the Lord will reveal as I contemplate what has been presented in these past nine chapters.

For now, what I can tell you, is that I hope you are much better informed on the book than when we started. If nothing else, we have reviewed every verse and every sentence with a view to the hidden Lord who is still clearly evident in its pages. He is, after all, the main Subject of all of Scripture. What we need to do now, and at all times as we read the word, is to think on Him, on His plan of redemption, and on what lies ahead for Israel as a people, and for us as a body, in that plan. With these things in mind, the Lord will continue to open our minds and reveal Himself to us.

As we have seen since Chapter 1, His attention is on what is happening, He is there – directing the events, and what seems clearly hopeless, is actually a chance for the Lord to shine through all the more at the end. Imagine the pain of the those who walked with Christ as they saw Him crucified. The darkness which must have covered their hearts would have been unimaginable. And yet, despite the greatest moment of pitch black they had ever encountered, there shown forth the most resplendent light they could ever have imagined.

This is what we too need to focus on as we hit those black, dark moments in our own lives. Children may be as lost as the prodigal son, marriages may be torn and destroyed, finances may be completely used up, but these things can never cover the light which lies ahead for the redeemed of the Lord. Israel went from sackcloth and ashes to feasting and joy. So too will we at the end of this difficult road, if we just profess faith in Christ. He’s already gone before us to open the doors and prepare the table. Let us follow Him until we pass through and sit down to dine, rejoicing in His marvelous presence for countless ages to come.

Closing Verse: “You have turned for me my mourning into dancing;
You have put off my sackcloth and clothed me with gladness,
¹² To the end that my glory may sing praise to You and not be silent.
O Lord my God, I will give thanks to You forever. Psalm 30:11, 12

Next Week: Esther 10:1-3 Really powerful and famous was this guy… (The Greatness of Mordecai) (13^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

The Days of Purim

But the Jews who were at Shushan
Assembled together on the thirteenth day
———-as well as on the fourteenth, after great success
And on the fifteenth of the month they rested
And made it a day of feasting and gladness

Therefore the Jews of the villages
Who dwelt in the unwalled towns celebrated the fourteenth day
———-whoo hoo! O brother!
Of the month of Adar with gladness and feasting
As a holiday, and for sending presents to one another

And Mordecai wrote these things
And sent letters to all the Jews, near and far
Who were in all the provinces of King Ahasuerus
To establish among them that they should celebrate yearly
———-the fourteenth and fifteenth days of the month of Adar 

As the days on which the Jews
Had rest from their enemies, hip hip hooray
As the month which was turned from sorrow to joy for them
And from mourning to a holiday

That they should make them days of feasting and joy, for sure
Of sending presents to one another and gifts to the poor

So the Jews accepted the custom which they had begun
As Mordecai had written to them, with this good news
Because Haman, the son of Hammedatha the Agagite
The enemy of all the Jews

Had plotted against the Jews to annihilate them
And had cast Pur (that is, the lot)
To consume them and destroy them
But when Esther came before the king
———-he commanded by letter that this wicked plot…

Which Haman had devised against the Jews
Should return on his own head
And that he and his sons should be hanged on the gallows
There they hung, eleven of them dead

So they called these days Purim, after the name Pur
Therefore, because of all the words of this letter
What they had seen concerning this matter
And what had happened to them; how things turned for the better

The Jews established and imposed it
Upon themselves and their descendants far and near
And all who would join them
That without fail they should celebrate these two days every year

According to the written instructions
And according to the prescribed time, with happy elation
That these days should be remembered
And kept throughout every generation

Every family, every province, and every city
That these days of Purim should not fail
———-to be observed among the Jews
And that the memory of them should not perish
Among their descendants, but should be kept alive this happy news

Then Queen Esther, the daughter of Abihail
With Mordecai the Jew
Wrote with full authority to confirm this second letter about Purim
This thing he did do

And Mordecai sent letters to all the Jews
To the provinces one hundred and twenty-seven
Of the kingdom of Ahasuerus
With words of peace and truth, words without leaven

To confirm these days of Purim at their appointed time
As Mordecai the Jew and Queen Esther for them had prescribed
And as they had decreed for themselves and their descendants
Concerning matters of their fasting and lamenting
———-as they had described

So the decree of Esther these matters of Purim confirmed
And it was written in the book; thus it was affirmed

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

Esther 9:1-17
Rest From Their Enemies

The verses today speak of rest twice. But there is a difference in what they are saying, as you will see. There is a place of rest, and there is a state of rest. The two are not the same, but they can be united when the conditions are right.

I live in a really nice place because my grandfather moved to where we are 70 years ago. It was his place of rest, even though he continued to work for many years after arriving there. My dad found that it suited him well, and he stayed. Even though he also continued to work, he had a place of rest.

And now, I live on that same beautiful island. It is a place of rest, but I assure you that I don’t get much rest. The mornings are early, the days are long, the dogs are many, and the grass never seems to stop growing. Add in four part-time jobs and full-time work for the church (times 27.3628) and rest, even when I’m asleep, isn’t a state of rest.

And yet, I have the same place of rest that dad and grandpa enjoyed. I hope that each of you has a place that you can call your place of rest, even if you haven’t yet begun to rest. But more than a house, I would hope you have found the true Place of rest…

Text Verse:  “For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. ³ For we who have believed do enter that rest.” Hebrews 4:2, 3

What does this have to do with the book of Esther? Well, there is rest, and then there is a place of rest. The Bible says that for those who have believed in the gospel, they have entered their rest. I’m guessing that most of you have done this thing. And yet, I’m pretty sure that most of you also have lots to do from day to day. Is your Place of rest in Christ a respite from your labors? Surely it is so. And yet you still have work to do in Christ. Paul speaks about that in his epistles. Ephesians 6 is a great place to see that even though we have entered our rest, there is on-going work to do, and it is more than just mowing the lawn, it is an on-going battle. Someday the battle will end.

Israel found that out for a short time during the reign of the Persian empire. They will find it out in a more complete way some wondrous day ahead. We already know it is true, and we are just waiting on the day it occurs. These are truths which are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Fear of Mordecai (verses 1-5)

Now in the twelfth month, that is, the month of Adar, on the thirteenth day, the time came for the king’s command and his decree to be executed.

As has been seen several other times with verses in the book of Esther, this opening verse of Chapter 9 is a long one. Several clauses preceded the actual narrative, thus setting up a suspenseful period of waiting between what occurred in Chapter 8, and what will occur in Chapter 9. Each additional word introduced adds to that suspense, and it makes the reader eagerly anticipate what will come about on the date set by the ruling edict.

This is especially suspenseful because nothing of the intervening months is spoken of. In verse 8:12, the giving of the date for the coming events was cited, and that was followed by a few verses concerning the transmission of the edict and the joy which accompanied it. Now, immediately after that, the date cited in the edict has arrived. It is the situation of this eagerly-anticipated date which is next described…

^1 (con’t) On the day that the enemies of the Jews had hoped to overpower them,

The word translated as “hoped” is sabar. It is derived from a primitive root meaning “to scrutinize.” Thus, by implication, it signifies “to wait expectantly.” One can see the subjects of the kingdom who were hoping to enrich themselves off of the plunder of the Jews almost drooling at the chance to do so.

These Jews had moved into their area, established themselves, kept separate from them, and had probably become wealthy. Now, the people envied what they had not worked for, and they eagerly anticipated taking that which they had not earned. It is a story repeated often in the history of the Jewish people, and it is a story which is also often repeated in the history of the shiftless of many societies who desire to have what they are unwilling to earn.

In the case of these enemies of the Jews, the Bible next uses the word shalat, meaning “to domineer over” or “be empowered.” They had a royal decree which allowed them to take by force from those who had earned, and they hungrily waited to do so. Again, it is no different than any governmental decree which would redistribute from those who earn, to those who are unwilling to do so. The desire for unmerited gain leads to forceful seizure.

This is the state of things on the 13^th day of the 12^th month of Adar. The Persian empire had been anticipating this day, wondering who would prevail. The day had arrived, and the outcome was finally realized with the words…

^1 (con’t) the opposite occurred,

The word is haphak. It means “to turn,” or “overturn.” Translations seem to revel in finding new ways of describing the marvelous turning of what was hoped for – the tables were turned; just the opposite happened; quite the opposite happened; but it turned out the opposite happened; the exact opposite happened; the reverse occurred; it was turned to the contrary; but instead, the Jews turned things around; things were turned around; contrary to expectations; the case being altered; and finally, “and it is turned.” The variety of translations shows the eager attempt by the translators to capture the epitome of the irony which occurred, which was…

^1 (con’t) in that the Jews themselves overpowered those who hated them.

The same word for “overpowered” which was just used of the hope of the enemies, shalat, is used again here. Those looking for a bunch of freebies at the Jews’ expense, wouldn’t find what they were hoping for. They were looking to overpower the Jews and profit off of labors which they had not earned, but instead they were overpowered by the Jews. The apple cart had been upturned, the dice had been rolled and come up amiss, and the trap they had set instead sprang up and ensnared them. And the reason was because of the allowances of Mordecai’s second edict…

² The Jews gathered together in their cities

This was exactly what was authorized in verse 8:11 – “…the king permitted the Jews who were in every city to gather together.” As a point of clarification, the term “their cities” means the cities wherever they lived, not cities which were Jewish cities.

^2 (con’t) throughout all the provinces of King Ahasuerus

The implication of the words here is that the Jews remained scattered, literally, throughout the entire kingdom. There were 127 provinces, and the wording points to a dispersion of the Jews throughout all of them. This then is one of the punishments promised to the people of Israel for disobedience. In Deuteronomy 28:64, it says, “Then the Lord will scatter you among all peoples, from one end of the earth to the other.” The dispersion recorded here confirms the words of the Lord found in the books of Moses.

^2 (con’t) to lay hands on those who sought their harm.

It is debated among scholars whether this was defensive only, or offensive. The reason for this is that some scholars attempt to justify a more moral stand by the Jews by merely defending themselves and not being those who would take the offense in such matters. However, the wording of the edict, and the wording found later in this chapter, both allow and confirm offensive fighting on the part of the Jews once they are threatened.

It has been, and it continues to be a trait of the Jewish people to defend themselves as needed, but to also go on the offense as the situation demands. Nothing is wrong with this, and there is no reason to see this as wrongdoing. It is the standard practice of all wise people groups throughout history.

^2 (con’t) And no one could withstand them, because fear of them fell upon all people.

The scholar Brenz states of these words, “We have above such an example in Haman, who was himself hung on the cross which he had prepared for Mordecai. So the Egyptians were themselves overwhelmed in the sea to which they had driven the Israelites in order to overwhelm them. So also Saul, who had driven David over to the Philistines, that they might destroy him, was himself destroyed by the Philistines.”

He is correct. These, and numerous other such episodes are recorded in Scripture and in history. It is assured that the enemies of God who attempt to destroy His people are the ones who are ultimately converted, or they are destroyed in a manner similar to that in which they intended. This cannot be equated with karma, but with divine retribution in a like for like manner.

³ And all the officials of the provinces, the satraps, the governors, and all those doing the king’s work, helped the Jews, because the fear of Mordecai fell upon them.

The list of these officials includes pretty much all of the government officials in the kingdom from the top all the way down. They are said to have “helped” the Jews, but the Hebrew word used is literally translated as “lifted up.” In other words, they would have given support as needed – be it encouragement, praise, government assistance as necessary, material support, and so on. They had the backing of the regional and local officials in order to assure their success.

And the reason for this lifting up is explicitly stated in the words, ki naphal pakhad mordecai alehem, or “because the fear of Mordecai fell upon them.” This is the explicitly stated reason. He was the highest ruler in the land behind the king himself, and he held governmental authority over their jobs and their livelihood.

However, there are also two other reasons for this. The first is obviously that it has become known that Esther was Jewish. Though this is unstated, it would have not harmed their cause at all. And the second reason is just as certain. The Lord had directed the events to occur as they had. We have already been told in verse 8:17 that many became Jews because of the edict which was published by Mordecai. The fear of the unseen God who directed the affairs of the Jews would have been present in the people’s minds, even if it was a subliminal presence. The Lord has directed, and the people were affected by His guiding hand, whether they realized it or not.

As a squiggle for your brain, the words here include the last use of the word akharshdarpan, or satrap in the Bible. It was seen once in Ezra and three times here. Now it is toast. But as a great biblical fun-fact, it is spelled here with a connecting letter, vav, thus making it tied for the longest word in the Old Testament, containing eleven letters. Two others words are this long. One is found in Ezekiel 7, and the other is in Ezekiel 16. As far as the fear of Mordecai on these people, the next verse says…

⁴ For Mordecai was great in the king’s palace,

Three clauses in this one verse show us the level of greatness which Mordecai had attained. First, he was “great in the king’s palace.” That is a  note of distinguish, but it doesn’t necessarily signify anything more. There are people who are considered great in the president’s cabinet, but they remain obscure beyond that point. There were seven royal counselors to the king of Persia, but their names may not have been known outside of the citadel of Shushan. However, with Mordecai it says…

^4 (con’t) and his fame spread throughout all the provinces;

Mordecai wasn’t just a powerful figure within the main government, but his authority, and certainly his leadership skills, caused his fame to spread throughout all of the provinces of the empire. The word “fame” here is the Hebrew shoma. It is rather rare, being seen just four times. It gives the sense of being known through having been heard of. In other words, the fame of Mordecai came because of the words spoken of him. The very name when spoken was one which was esteemed. And as a result…

^4 (con’t) for this man Mordecai became increasingly prominent.

The verse began with ki gadol mordecai – “for (was) great Mordecai. Now it ends with ki ha’ish mordecai howlek v’gadol – “for this man Mordecai went and great.” It is taking the words of the first clause and turning them into a superlative. He increased; he became greater and greater, even to great prominence. In America, he would be the person most likely to be nominated for the next president of the nation. It is because of the great prominence of Mordecai that…

⁵ Thus the Jews defeated all their enemies with the stroke of the sword, with slaughter and destruction, and did what they pleased with those who hated them.

The verse consists solely of three verbs and eight nouns. Two words are used here for the first time. The first is the noun form, hereg, of a more familiar verb. It indicates “a slaughter.” The second word is abdan, found only here in the Bible. It is also a noun, signifying “a destruction.” One can hear its similarity to Abaddon, or the proper name of the place of destruction mentioned in Revelation 9.

In using these nouns, it shows that they did more than just strike, slaughter, and destroy. They accomplished a stroke, resulting in slaughter and destruction. Their work was complete in its intended scope. In this, they had complete control over the battle against those whom they fought.

This verse is also an implicit reference to the futility of divination in order to meet one’s goals. The entire premise of Haman’s casting of the pur, or lot, was to determine the most advantageous day for the destruction of the Jews. And yet, on that supposedly advantageous day, the Jews gained the victory. In this, the attempts of those who try to conjure up designs against the Lord and His plans are shown to be worthless.

This verse brings in another set of two’s in the book. It is the two times which are authorized for the Jews to take vengeance on their enemies in the citadel of Shushan. This one will go from here until verse 12, and then the next will go from verse 13 through verse 15. The two contrast, in that one was in response to a royal edict mandating the destruction of the Jews, and one was not, but the two confirm that the enemies of the Jews will be destroyed completely and sufficiently according to what God has ordained.

He is great in the palace of the King
And those He favors rejoice in His royal authority
Peace and joy to those He favors does He bring
He protects His people, even against an evil majority

His people shall prevail; they shall be set free
And in freedom they shall find peace and rest
None shall them assail; He will defend gloriously
Even when His people are from all sides oppressed

Great is He in the palace of the King
Great is His splendor and His royal authority
Happiness and contentment to His people He shall bring
And it is they who will forevermore be in the majority

II. Victory Over the Enemy (verses 6-17)

⁶ And in Shushan the citadel the Jews killed and destroyed five hundred men.

The word birah, or citadel, is used, but it certainly indicates the city in which the citadel resides. There would be no tolerance for bloodshed within the citadel, and with 500 killed, it means that more than double that would have been involved. Thus, it is expressive of the city proper, not merely the citadel.

Of this verse, Adam Clarke states, “It is strange that in this city, where the king’s mind must have been so well known, there should be found five hundred persons to rise up in hostility against those whom they knew the king befriended!” This would only be strange if one assumes, as Adam Clarke does elsewhere, that these people first rose against the Jews, and that the Jews were not the aggressors. However, there is nothing to indicate this.

Haman was an Amalekite. It is to be presumed that throughout the empire, Amalekites were dispersed, just as the Jews were. The ancient enmity meant that on this day, it was “kill or be killed.” Both factions had every reason to use this day, authorized by the king in separate edicts, to destroy one another. The prophecy against Amalek would be fulfilled, and a part of that fulfillment was to come about through the events of the book of Esther.

The enemies of God, and the people of God, are in a great struggle until the end. Each will take every opportunity to destroy the other until the battle is complete. Thus, in Shushan alone, five hundred of the Jew’s enemies were killed and destroyed. The number 500 is the product of 10 and 50. Ten is the perfection of Divine order, and 50 is the number of Jubilee, or deliverance. Thus we have in this a picture of God’s Divine order being worked out in the deliverance of the Jews. This includes the destruction of an entire family of Amalekites…

⁷ Also Parshandatha, Dalphon, Aspatha,

The first three sons of Haman. All three are only named here. The only name that can be identified with a meaning is Dalphon. His name is possibly tied to the Hebrew dalaph, to weep or to drip.

⁸ Poratha, Adalia, Aridatha,

The three names here are all found only this once in the Bible. They are of Persian origin, and their meanings are uncertain or dubious at best.

⁹ Parmashta, Arisai, Aridai, and Vajezatha—

These final names are all found only this once in the Bible as well. Like the others, they are of Persian origin, and their meanings are uncertain, or dubious at best.

It should be noted that in the Hebrew Bible, the names of these ten sons are written not right to left as is normal, but each name is written one below the next vertically. It is an unusual occurrence and various reasons have been suggested for this. One is to give prominence to their names, thus facilitating their computation (Keil). Another is that it signifies that they were hanged on the one pole, one above another at fixed distances. This makes sense. Being written one on top of the other, as if arranged on a single pole, thus it gives special credence to the actual height of Haman’s gallows, and that all ten could have been hung from it in this way.

Additionally, there are several unusually sized letters in their names. In the Masoretic Text, letters found in the second, seventh, and tenth names are made smaller than the others. And the first letter of the last name is written larger than the others. It is a curiosity that many have attempted to find secret meaning in.

The most common interpretation of this is that the small letters represent the year 707 (“tav shin zain” equals 707) of the sixth millennium (represented by the large “vav” which equals 6). Thus you have the Jewish date 5707, or 1946 by the civil calendar.

It is on 1 October, 1946 – 6 Tishrei 5707 on the Jewish calendar – that the Nuremberg Military Tribunal tried ten Nazis and sentenced them to death by hanging for their modern “Hamanism.” One of them, the notorious Julius Streiker, even is said to have cried “Purim-Fest 1946” as his cryptic last words. There are several problems with this. First, there are actually four small letters, including two small tav’s in the names, not one. Thus, this is a “choose what you want to make something that doesn’t actually exist” scenario. Secondly, various other manuscripts give different letters which are smaller. And thirdly, they were hung for more than just crimes against the Jews, but for all sorts of war crimes, and others from WWII were hung for war crimes as well. In this, we find the common error of people looking for the Bible to fit an account, rather than an account fitting the details of the Bible. I will explain the meaning of the hanging of these ten in our final sermon.

¹⁰ the ten sons of Haman the son of Hammedatha, the enemy of the Jews—they killed;

Here, the ten named individuals are noted for their connection to Haman, and Haman is noted with his connection to his own father, Hammedatha. The link between them is Haman, noted as “the enemy of the Jews. It can be surmised that the ten sons of Haman had attempted to take revenge for the death of their father, but that only turned back on their own heads as well.

All ten died in the process. As ten is the number of perfection of Divine order, there appears in this, the thought of the perfection of Divine order, even in the destruction of these sons of Haman. As hard as that may be for us to imagine, it appears that such is the case. Their destruction fit a particular part of God’s plan for the preservation of the Jews, a plan which went so far and no further. This is seen in the next words…

^{10 (con’t)} but they did not lay a hand on the plunder.

The Jews, according to the edict, had a right to plunder their enemies, but they chose to not exercise this right. They merely sought deliverance from their foes, and vengeance upon their enemies, nothing more. The battle was not one for profit or plunder, but for protection and self-preservation. In this, nobody could accuse them of profiting off of what had occurred. This precedent was seen in their forefather Abraham many centuries earlier –

“But Abram said to the king of Sodom, ‘I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, ²³ that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’— ²⁴ except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.’” Genesis 14:22-24

¹¹ On that day the number of those who were killed in Shushan the citadel was brought to the king.

The record of those lost in battle is normally meticulously recorded. Such is the case here. Despite being an internal war, the number of subjects lost would be important to the king to know the state of the empire, what type of animosity existed, and if something more was needed to correct the matter. What is striking, however, is that only the number of non-Jews is recorded. The number of Jews having died is not mentioned…

¹² And the king said to Queen Esther, “The Jews have killed and destroyed five hundred men in Shushan the citadel, and the ten sons of Haman.

After being informed of the scope of the slaughter in Shushan, the king passes the details on to Esther. As reports within the kingdom which stretched from India to Ethiopia would take up to even weeks to arrive, he can only mentally calculate what the total number of subjects who died would be. Assuming a similar amount in the other 127 provinces, and probably an even greater number in the land of Canaan, he then proceeds with…

^{12 (con’t)} What have they done in the rest of the king’s provinces?

It is either a rhetorical question for Esther to ponder the magnitude of the slaughter, or it is an exclamatory statement to highlight the same. Either way, the king has shown the greatness of the engagement in the citadel alone before making an offering for even greater allowances for his queen and her people…

^{12 (con’t)} Now what is your petition? It shall be granted to you. Or what is your further request? It shall be done.”

The king indicates that he has fully and sufficiently granted her request and given her all that she had hoped for, but he graciously then offers her even more with the words, “what is your further request?” This offer of the desires of her heart, is because what had been determined by Haman was as much his fault as Haman’s. Now, with the first edict over and dispensed with, thus meeting his initial repentance through Mordecai’s edict, he offers her the granting of an altogether new request, not based on any type of retribution at all. Thus, the first grant to her was one of mercy, while this one is a grant of special favor, of grace.

The word baqqashah, or request has been seen eight times, once in Ezra and seven here in Esther. We will now retire it from the Bible with the playing of taps. Or rather, we will just bit it goodbye and go on to the next verse.

¹³ Then Esther said, “If it pleases the king, let it be granted to the Jews who are in Shushan to do again tomorrow according to today’s decree,

Some scholars are particularly horrified at Esther’s request, finding it hard to imagine that a woman would have such an attitude and such a strongly determined streak of violence within her. That is a complete misunderstanding of the situation, and it holds far too romantic of a view of human nature.

Esther and her people were threatened with extermination by Haman. The enemies of the Jews had plotted their demise and surely reveled in its coming to pass. With the advancement of a second edict, their designs were frustrated, and even went into retreat. It is not unlikely that those who had once thought to destroy the Jews, and who openly taunted them, had gone into hiding on the day of slaughter.

With the royal edict past, they could go about life happily hating the Jews once again, waiting for their moment to strike. However, this state of contentment would be foiled by the passing of a new edict, one to be so fresh that many would be unaware that it had even been published. But every Jew would be informed of it. Thus, it was an exceptional idea of Esther to put forth this request. It is comparable to what occurred with Josef Mengele, Adolf Eichmann, and others who fled to Argentina after WWII. When faced with their own destruction they went into hiding. Esther wanted to ensure that those in Shushan who spent the day hiding would be routed out and exterminated. But she had more on her mind…

^{13 (con’t)} and let Haman’s ten sons be hanged on the gallows.”

This was one tradition of the Jews that would be universally known – hanging a person on a tree as a sign of a curse. It goes back to the book of Deuteronomy –

“If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, ²³ his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God is giving you as an inheritance; for he who is hanged is accursed of God.” Deuteronomy 21:22, 23

The law of removing the body from a tree only applied within Israel, their inherited land. The law says nothing of taking them down outside of the land. So they may have hung there one day, or until they were nothing but bones. However, their hanging would be a sign to the Jews of the curse upon their enemies, and it would be a sign to all others of the disgrace and the terror which would be meted out as punishment against such offenders in the future.

The punishment of the children for the iniquity of their fathers is prophesied in Isaiah 14. It is a warning against the king of Babylon, but many have taken the passage to refer to Satan himself. However, this is unlikely. Rather, it is more comparable to the one who epitomizes Satan on earth, the Antichrist. Thus what we are seeing here in Esther is a foreshadowing of what lies ahead for him. Isaiah’s words thus state –

“All the kings of the nations,
All of them, sleep in glory,
Everyone in his own house;
¹⁹ But you are cast out of your grave
Like an abominable branch,
Like the garment of those who are slain,
Thrust through with a sword,
Who go down to the stones of the pit,
Like a corpse trodden underfoot.
²⁰ You will not be joined with them in burial,
Because you have destroyed your land
And slain your people.
The brood of evildoers shall never be named.
²¹ Prepare slaughter for his children
Because of the iniquity of their fathers,
Lest they rise up and possess the land,
And fill the face of the world with cities.”

This equating of what is occurring in Esther as a prophetic picture of the future is almost completely ignored by scholars, but John Lange had an inkling of it which is worthy of note –

“That the Jews really executed this climax of punishment, may indicate the especially severe judgment that will overtake those who are the principal agents of Antichrist on earth; and this illustrates the truth that opposition against whatever is antagonistic to goodness and piety, must rise till it reaches its overwhelming acme. This is a principle valid even for Christians, that they must be in a hostile attitude to evil to the last degree.” John Lange

¹⁴ So the king commanded this to be done; the decree was issued in Shushan, and they hanged Haman’s ten sons.

The decree was for the additional day of slaughter, whereas the hanging would have come simply by the word of the king. The king agreed to Esther’s request, and granted it without amendment or protest. The victory over the foes of the Jews, particularly the Amalekites, would be effective and their disgrace would be seen by all. This continues to be seen with the next words…

¹⁵ And the Jews who were in Shushan gathered together again on the fourteenth day of the month of Adar and killed three hundred men at Shushan;

The number three hundred is not specifically defined by EW Bullinger, but its component parts are. Ten is the perfection of Divine order, whereas thirty is a higher degree of the same. Thus not only is there a sense of Jubilee and Divine perfection in the 500 killed, but there is a higher sense of that Divine perfection with the killing of these additional 300. In total 800 were killed in Shushan. Eight is the number of new beginnings, which is combined with Divine perfection squared. In what is pictured in Esther, it is an appropriate number to record what lies ahead for Israel.

^{15 (con’t)} but they did not lay a hand on the plunder.

Again, the words here reflect the Jew’s determination to not tie the death of their enemies in with profit or plunder, but for protection and self-preservation. This ends the set of twos which came earlier in this passage, the two times which are authorized for the Jews to take vengeance on their enemies in the citadel of Shushan. The two contrast, in that one was in response to a royal edict mandating the destruction of the Jews, and one was not, but the two confirm that the enemies of the Jews will be destroyed completely and sufficiently according to what God has ordained.

¹⁶ The remainder of the Jews in the king’s provinces gathered together and protected their lives, had rest from their enemies, and killed seventy-five thousand of their enemies;

The verse appears highly unusual in its structure, and scholars struggle over why it is written as it is. It first notes that the Jews not in Shushan gathered together and protected their lives. This would have occurred on or before the thirteenth of the month. It then says that they had rest from their enemies, this seemingly would have occurred on and after the fourteenth of the month. It then seems to revert to the events of the thirteenth of the month by saying that they killed 75,000 in their slaughter.

However, the word “rest” is a noun, not a verb. It is used only twice in Scripture, once in 2 Chronicles 6:41 when speaking of the resting place of the Lord, and the other is here in Esther. What it appears to be saying is that is in the gathering and slaughtering of their enemies, they had their rest.

The edict of Mordecai granted them the right to gather, provided them rest, and allowed them to kill their enemies. They had entered their rest even before their enemies were destroyed. It is reflective of the state of Christians today. Hebrews 4:3 says that for those who believe, we have entered our rest (a noun in the Greek), and yet, we are still actively engaged in a spiritual battle in this life.

^{16 (con’t)} but they did not lay a hand on the plunder.

Again, like those Jews in Shushan, this exceptional note of restraint is stated. The Jews did not initiate the conflict, they did not ask for it, but they were willing to see it through and yet not profit off of it, even though they had a right to do so.

¹⁷ This was on the thirteenth day of the month of Adar.

These words support the thoughts on the previous verse. They refer to the previous verse, all of which occurred on the thirteenth day, including the rest which the people had entered. This is then confirmed by the final words of today…

*^17 (fin) And on the fourteenth of the month they rested and made it a day of feasting and gladness.

There is a place of rest, and there is a state of rest. The Jews of the provinces entered a place of rest, even if they did not enter into a state of rest. They now unite the state with the place. It says that on the fourteenth of Adar, they rested (a verb). It says that in their rest, they then made it a day of feasting and gladness. However, as has been the case throughout Esther, the word “feast” is mishteh. It is a feast of drinking; a banquet. There would be immense joy, wine would flow freely, and the people would have the burdens of this life lifted off their shoulders as they finally were freed of the threat of the enemies which had haunted them for so very long.

With just two sermons left, we continue to see the hidden hand of the Lord working continuously behind the scenes in order to deliver His people. Esther has been chosen as the queen of the realm; Mordecai has been placed in an exalted position; Esther’s petition has been granted to work against the decree of Haman; and the enemies of the Jews have been brought to their end.

All of this could be chalked up to time and chance with the exception that it had already been said that these things would occur. Not the specific details, of course, but the overall promises of protection and life. And so, like always in Scripture, the result of what has come about is ultimately left up to one word for us to consider. That word is “faith.” God has done all of the things He has done in such a way that it takes faith to believe.

The earth looks old, but the Bible says it is young. Where is your faith? The Lord promises destruction by flood, but the skies are sunny. Where is your faith? The Lord says He is our Defender, but we are hemmed in by enemies? Where is your faith? The boat is sinking, but the Lord is right there with you. Where is your faith? The word is written, but the resurrection of a dead Man seems impossible. Where is your faith?

The Bible doesn’t say it is easy to believe, but it does ask us to do so. God looks for faith in His faithless creatures, and so a little bit will do. Will we chalk up the defeat of the enemy to our own goodness and skill? Or will we call out to the Lord in thanks and praise? In the end, the only thing that we can give God is our faith. Loving God requires faith that He exists. Praising God requires faith that He is listening. Praying to God through Jesus Christ implies that we believe in the Person and work of Jesus.

If you have never made the commitment of faith in Him that God is looking for, today is the day. Have faith, and be saved from the wrath which is sure to otherwise come. God would have you saved, and with Him, rather than lost and cast away. Call on Him. It is that simple.

Closing Verse: “Ascribe strength to God;
His excellence is over Israel,
And His strength is in the clouds.
³⁵ O God, You are more awesome than Your holy places.
The God of Israel is He who gives strength and power to His people.

Blessed be God!” Psalm 68:34, 35

Next Week: Esther 9:18-32 The Jews prevailed though their chances looked slim, and so they call them... (The Days of Purim) (12^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

Rest From Their Enemies

Now in the twelfth month, that is, the month of Adar
On the thirteenth day; a date not disputed
The time came for the king’s command
And his decree to be executed

On the day that the enemies of the Jews
Had hoped to overpower them, as is stated
The opposite occurred
In that the Jews themselves overpowered those
———-who them had hated 

The Jews gathered together in their cities
Gathering even from field and farm
Throughout all the provinces of King Ahasuerus
To lay hands on those who sought their harm

And no one could withstand them, so the account does tell
Because fear of them upon all people fell

And all the officials of the provinces
The satraps, the governors as well
And all those doing the king’s work helped the Jews
Because the fear of Mordecai upon them fell 

For Mordecai was great in the king’s palace
And his fame spread throughout all the provinces
For this man Mordecai became increasingly prominent
So the account to us says

Thus the Jews defeated all their enemies
With the stroke of the sword, as is stated
With slaughter and destruction
And did what they pleased with those who them had hated

And in Shushan the citadel, there and then
The Jews killed and destroyed five hundred men

Also Parshandatha, Dalphon, Aspatha
Poratha, Adalia, Aridatha too
Parmashta, Arisai, Aridai, and Vajezatha
To them was bid tata and adieu

The ten sons of Haman the son of Hammedatha
The enemy of the Jews—they killed
But they did not lay a hand on the plunder
It was enough that their blood was spilled

On that day the number of those who were killed
———-in Shushan the citadel
Was brought to the king; to him the stats they did tell

And the king said to Queen Esther
“The Jews have killed and destroyed five hundred men
In Shushan the citadel
And the ten sons of Haman

What have they done in the rest of the king’s provinces?
Now what is your petition? It shall be granted to you
Or what is your further request? It shall be done
Speak as to what you desire me to do

Then Esther said, “If it pleases the king
Let it be granted to the Jews who are in Shushan
To do again tomorrow according to today’s decree
And let be hanged on the gallows the ten sons of Haman

So the king commanded this to be done
The decree was issued in Shushan
And they hanged Haman’s ten sons, yes each and every one

And the Jews who were in Shushan
Gathered together again on
The fourteenth day of the month of Adar
And killed three hundred men at Shushan

But they did not lay on the plunder a hand
They only killed their enemies; so we are to understand

The remainder of the Jews in the king’s provinces
Gathered together and protected their lives
———-had rest from their enemies, truly a wonder
And killed seventy-five thousand of their enemies
But they did not lay a hand on the plunder 

This was on the thirteenth day
Of the month of Adar
And on the fourteenth of the month they rested
And made it a day of feasting and gladness, both near and far

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

Esther 8:1-17
Beauty for Ashes

The term “Beauty for Ashes” has almost become a cliché saying among Christians today. You hear it on the radio a lot, and pastors and teachers toss it around like it was a cheap five-cent phrase. But it is something that really applies to those who mourn, and yet who wait patiently on the Lord. There may be times of immeasurable sorrow and grief, such as the Jews of the Persian empire felt, but like them, there lies ahead something much better.

For Israel as a collective whole, they have frequently encountered times of national sadness. Yes, it has always been a self-inflicted wound, but it was also a temporary one. A time lies ahead when they will finally be right with the Lord, and the years of destruction will be replaced with exultation and joy. Unfortunately, this can’t be said for each and every Jew, but as a collective whole, it will be so.

For the struggling Christian, it is also a sure guarantee. We have what collective Israel has – a sure hope. No individual believer will be permanently left in a state of mourning, and the trials of this life will someday be replaced with an eternity of wonder and delight. It is coming, and so be comforted now, even if things are wholly miserable. It is coming.

Text Verse: “‘“And in that day you will say:
“O Lord, I will praise You;
Though You were angry with me,
Your anger is turned away, and You comfort me.
² Behold, God is my salvation,
I will trust and not be afraid;
‘For Yah, the Lord, is my strength and song;
He also has become my salvation.”’” Isaiah 12:1, 2

It’s hard to acknowledge that the Lord really is angry with us. For Israel, they don’t want to admit that what has happened to them is a part of national guilt. In fact, it is considered an offense to them when it is suggested, but the same Lord who established them also told them what would keep them happy and prosperous, or what would bring them pain, suffering, and exile. It’s right there in black and white if they will just accept Him at His word.

For us, we were all enemies of God, and He was really and truly angry with us because of this. Like Israel, fallen man doesn’t want to admit this. We place ourselves on a curve, we measure ourselves against others, we rationalize away our wrongdoings, and we justify ourselves through doing good things. But the Lord really remains angry with us while our sin-debt remains unpaid.

But when we realize that the payment has been rendered, when we accept by faith that it can be applied to our account, and when we reach out for the pardon which has already been purchased, then the words of Isaiah can be applied to us individually – “Yes, Lord! I will praise You. Certainly, You were angry with me. But now Your anger is turned away, and I am comforted. Thank God for Jesus Christ. My God is my salvation.. I will trust and not be afraid.”

When we call on Jesus, we may still be on a bed of ashes. The cancer may still be eating away at our bodies, the labors of our job may not meet our wants completely, and the house may burn down in the morning, but in Christ there is a hope of beauty ahead which cannot be taken away. Israel will find this out; each redeemed of the Lord has found it out. Let us rejoice in what lies ahead, just as Israel is to rejoice in our passage today. The Lord is good to His undeserving people. Yes, let us rejoice in this. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Not Revoked, But Annulled (verses 1-8)

On that day King Ahasuerus gave Queen Esther the house of Haman, the enemy of the Jews.

The last verse of Chapter 7 said, “So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath subsided.” It is on this same day that the house of Haman was confiscated, as was the custom for all executed criminals. Being the property of the royal crown, it was now granted to Esther by the king. The irony is almost palpable.

Haman had determined to destroy the Jews. In their destruction, the plunder of their property would come about. However, he himself was destroyed, and his property was plundered for the benefit of a Jewess. This would have included everything connected to the man such as servants, accumulated wealth, position, and so on. This is certain because no definite article is placed in front of the word “house.” Instead, it says, beit haman, or “house of Haman.” It is comparable to speaking of the house of David, meaning not just a physical house, but everything associated with David. What belonged to Haman, all which made him who he was, transferred to Esther. This then is confirmed with the next words…

^1 (con’t)And Mordecai came before the king, for Esther had told how he was related to her.

The words are not just a form of introduction, such as, “Dear king, I want to introduce you to my cousin.” Rather, Mordecai is related to Esther. And more, he has proven himself a benefactor of the king. As the king has granted to Esther beit haman, or the “house of Haman,” there must be someone to fill the role of caring for what has been granted to her, including his position within the empire. As Haman was in royal authority, someone of the queen’s house will be chosen to fill that now-vacated position. How do we know this is correct? We simply continue with the narrative…

² So the king took off his signet ring, which he had taken from Haman,

The tabaath, or signet ring, of the king is removed. This is in anticipation of it being granted to another. As we saw before, the word comes from taba, meaning “down,” or “to sink.” Thus, it is a ring which is used to press down into wax or clay in order to impress a seal. It was given to Haman in verse 3:10. With his demise, it was reacquired by the king. However, the king will now pass it on to another.

^2 (con’t) and gave it to Mordecai;

This ends another set of two’s. In 3:10, the king took off his signet ring and gave it to Haman so that he possessed the king’s authority, including the issuance and authentication of an edict in the king’s name. There, it was given to a Gentile, Haman the Amalekite. Here it is given to a Jew, Mordecai. The first time it was for the destruction of the Jews; now, it will be for their salvation. They contrast, but they confirm that God sets up rulers and he deposes rulers in order to accomplish His purposes.

As a side note concerning this word; tabaath was first used in Genesis 41:42 concerning the signet ring of Pharaoh. That was taken from his hand and granted to Joseph. It was a marvelous picture of the authority of Christ. If you don’t remember that, go brush up. After that, the same word was used to describe the rings for carrying the Ark of the Testimony in Exodus 25. Those, if you remember, pictured the four gospels which reveal Christ. They are the link between the Old and New Testaments which speak of the coming Christ and the Christ who has come. They reveal His authority. The power and authority is found in the tabaath, or ring.

^2 (con’t) and Esther appointed Mordecai over the house of Haman.

These words clearly show that the “house of Haman” includes his position, and not just a physical building. The position of Haman has been granted to Esther as the queen, and she has appointed Mordecai over that which belonged to Haman. Mordecai has the signet of royal authority, thus he possesses the power of that same position, and he possesses it over what once belonged to Haman.

³ Now Esther spoke again to the king, fell down at his feet, and implored him with tears to counteract the evil of Haman the Agagite, and the scheme which he had devised against the Jews.

Safety for Esther and Mordecai had been secured, but this was not the full scope of what was needed for their hearts to be pacified. Their people, the Jews, faced destruction still. Despite the fact that their enemy was dead, the decree he had secured against the Jews still stood. Mordecai had been exalted to the high office with royal power and authority. The law that condemned the Jews could no longer be brought against him, but it remained fully in effect over the rest of the Jewish people.

It is for this reason that she again does something which is not permitted. In these words another set of two’s is now complete. Queen Esther appeared before the king in an unauthorized manner twice. The first was in Chapter 5 when she came before the king without being summoned. The second is here where she openly mourns in his presence. This was not allowed, and was even punishable by death. In doing this, she again risks her life. However, her life is not as important to her as is the plight of her people. It is reflective of Paul’s words found in Romans 9 –

“I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, ² that I have great sorrow and continual grief in my heart. ³ For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, ⁴ who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; ⁵ of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.” Romans 9:1-5

This is the state of Esther who, like Paul, was also of the tribe of Benjamin. She has a greater care for her people than her own life. Her two unauthorized actions before the king contrast. First, she bravely stood before the king’s presence without approval in order to begin the petition to save her people. Now, she mourns with tears in order to have the decree of destruction revoked. The two accounts contrast, but they are both confirmed in the action of the king extending to her the royal scepter, signifying his favor. This is seen with the words…

⁴ And the king held out the golden scepter toward Esther.

The transgression is forgiven, and pardon is granted in this act. This clause contains the last use of the word yashat, translated as “held out” in the Bible. It was introduced in verse 4:11, seen in verse 5:2, and now it is biblical history. It also is the last use of sharbit, or scepter. It was seen a total of four times in the exact same verses. It is now retired from biblical use. With this golden scepter having been held out, it is an indication of the king’s favor. Therefore, Esther is free to now rise and face the king…

^4 (con’t) So Esther arose and stood before the king,

With her heart opened and exposed before the king, she now stands to express her desire for her people without further fear…

⁵ and said, “If it pleases the king, and if I have found favor in his sight and the thing seems right to the king and I am pleasing in his eyes,

Esther really heaps it on. First, she starts by speaking in the third person, demonstrating a formality about the matter at hand. Secondly, her words include four individual thoughts laid out in a parallelistic structure – 1) A “If it pleases the king;” 2) B “if I have found favor in his sight;” 3) A “and [if] the thing seems right to the king;” and 4) B [if] “I am pleasing in his eyes.” The A/B structure however is inclusive of a bracketing thought – that of pleasing the king. It begins with, “If it pleases the king,” and it ends with, “[if] I am pleasing in his eyes.” It is a marvelously structured verse, spoken with the intent of completely convincing the king that he should accept the request as it will be made.

Within the clause is another new and rare verb in Scripture, kasher, translated as, “seems right.” It comes from a root meaning, “to be straight,” and thus to be acceptable. It will be seen here and twice in Ecclesiastes. Esther is essentially conveying to the king that she has a great desire, but it is the king’s ultimate decision to bring the matter about if it is agreeable to him. Despite this though, she is tying his favor of her into the accomplishment of her request. It would be like one of us saying, “If you really loved me, you would XXX, but only if you think it’s the right thing to do.” Women are generally great at this type of thing.

^5 (con’t) let it be written to revoke the letters

yikatev l’hashiv eth ha’sepharim – The idea here is expressed by John Lange with the words, “to cause to change from the state of being to non-existence.” There is a royal edict which exists, and which cannot pass away, and yet Esther is requesting that letters be written to cause them to be annulled none-the-less.

^5 (con’t) devised by Haman, the son of Hammedatha the Agagite,

It hardly seems necessary to include all of this detail. It would seem more likely that she would simply say, “devised by Haman.” But she doesn’t. Instead, the entire title is given. From the explanation of the names from Chapter 3, we could rewrite this sentence by saying, “devised by Certainty, the son of the one who works in darkness, the high one.” Remember, he is of the line of Amalek who is in perpetual conflict with Israel. Esther is asking that what he has wrought be revoked, lest the enemy win the battle over God’s people. This was found in the edict…

^5 (con’t) which he wrote to annihilate the Jews who are in all the king’s provinces.

Wherever the Jews were within the empire, the edict was issued that all should be annihilated. Though Mordecai and Esther were no longer under the law, those of Israel were. Their sentence was one of death unless the law could be made to vanish away. (Heb 8:13)

⁶ For how can I endure to see the evil that will come to my people? Or how can I endure to see the destruction of my countrymen?”

Esther, despite being freed from the law must still look at the effects of the law imposed upon her people. Her hope, request, and desire is to save them from what must occur if the law remains in effect. Evil will befall them, and destruction is set forth as long as the law remains. Does this sound at all familiar to you in today’s world? The book is detailing a scenario which continues to be repeated even now. For those of you who follow these things, she uses a word, obdan, which is found only here in the Bible. It means destruction, coming from abad, also meaning destruction.

⁷ Then King Ahasuerus said to Queen Esther and Mordecai the Jew, “Indeed, I have given Esther the house of Haman, and they have hanged him on the gallows because he tried to lay his hand on the Jews.

The words of the king are to both Esther as Queen, and to Mordecai as his now-appointed royal official. And yet, they still identify Mordecai as “the Jew.” How can it be that he is a Jew, and yet he is no longer bound to the law to be destroyed as a Jew? And yet it is so. To them both, he in essence says, “Look at what I’ve done already. I’ve granted your requests and am willing to do more. However, there is a problem that will require your taking action…”

⁸ You yourselves write a decree concerning the Jews, as you please, in the king’s name, and seal it with the king’s signet ring;

The first decree cannot be undone, but a new decree can be written on behalf of the Jews. They are under the law of destruction, but a new law can be written in the king’s name, and sealed with his seal for their benefit. The full authority and power of the king can be used, and it will be confirmed with the signet’s seal.

^8 (con’t) for whatever is written in the king’s name and sealed with the king’s signet ring no one can revoke.”

How do you circumvent a law which which mandates destruction, and which must be allowed to continue to its fulfillment, and yet still save the people who are under that law from that same law? If you can understand the premise, then you can begin to see what the book of Esther is showing us, and what it is intended to reveal. The word is irrevocable, in this case a word which brings death. And yet, another word can be issued which will grant life. The king will not allow one word of reversal of the former command, but yet its power can be annulled through a new command. (Jer 31:31-34)

This verse now ends another use of two’s in the book. The irrevocability of a law was noted first in verse 1:19. It is then noted again here. They contrast as one was concerning the authority of man over woman in the realm, and this one concerns the protection of the Jew throughout the realm. But both confirm what God has ordained in His word. Man is to have authority over the woman, and the Jew is to be preserved as a people forever.

The signet of authority; the symbol of power
Is granted to the Man who will rescue the Jews
His authority extends by the mile and by the hour
And in His decree, there is the most joyous of news

He is their Protector; their Defender is He
His edict will bring them from certain death unto life
The enemy may attack, but he will be defeated – certainly
Through the edict will come victory; an ending of the strife

The first decree came, and with it came death, failure, and strife
It is written and cannot be revoked, but there is good news yet
The second decree is given, and with it comes life
It will annul the first, and a joyous future will be set

II. Light and Gladness; Joy and Honor (verses 9-17)

⁹ So the king’s scribes were called at that time, in the third month, which is the month of Sivan, on the twenty-third day; 

Taking advantage of the allowances of the king, the scribes are called once again to write a new law. Instead of a law of death, a law of salvation and life will now be written. The specific day and month are given. It is the twenty-third of the third month, Sivan. This is the only time that Sivan is mentioned in the Bible. The day of the edict is two months and ten days after the writing of the original one from Haman. The time between the two edicts was long enough for the unseen Lord to teach them a lesson.

The Jews had failed to return to their homeland. They had stayed abroad and remained in their sins. They had neglected obedience to the Lord. They had ignored the religion which He had established and which was to be attended to by them in Jerusalem each year. And yet, they will be spared by Him nonetheless. The real question for them here, and for this same group of people today is, “Will they pay heed and learn their lesson?” Or maybe even better, “When will they pay heed and learn their lesson?”

^{9 (con’t)} and it was written, according to all that Mordecai commanded, to the Jews, the satraps, the governors, and the princes of the provinces from India to Ethiopia, one hundred and twenty-seven provinces in all, to every province in its own script, to every people in their own language,

This is an empire-wide edict which issued forth, directly from Mordecai, but with the full authority and approval of the king. Like Haman’s law, it was written to all levels of authority, and even to the common person on the street. But in addition to what it said in that previous edict, this one adds in a special note…

^{9 (con’t)} and to the Jews in their own script and language.

Being a part of the Persian Empire, this would have been written directly to the Jews in their homeland, but what seems to be the case is that the edict was written to the Jews in their dispersion also. A separate translation, in Hebrew, would probably have accompanied all of the individually written edicts in the language of any particular land. As a note of trivia, verse 9 is the longest verse in the Old Testament and the longest in the Bible, consisting of 43 words of 192 letters.

¹⁰ And he wrote in the name of King Ahasuerus, sealed it with the king’s signet ring, and sent letters by couriers on horseback, riding on royal horses bred from swift steeds.

It is Mordecai who wrote the edict, but it is with the authority of the king that it was sealed using the royal signet. From there it went out quickly throughout the empire. Two new foreign words are used here, and which are variously translated. So don’t get upset if your translation reads differently. The first is ha’akhashteranim, which will be seen only here and in verse 14. The other is bene ha’ramakim, or sons of the rammakim, which is found only here. Some say fast horses, royal horses, camels, mules, and so on. Something like, “riders of the dromedary, the mules, sons of the mares,” is probably close to correct. Different terrains would necessitate various animals in order to cross them.

¹¹ By these letters the king permitted the Jews who were in every city to gather together and protect their lives—to destroy, kill, and annihilate all the forces of any people or province that would assault them, both little children and women, and to plunder their possessions,

The words echo the first decree, and thus the Jews are given like authority to act against their enemies. It must be remembered that the first edict allowed the aggressors to lay hands on the plunder. Even if some didn’t dislike the Jews, it was an incentive to kill them anyway. If the Jews of the Persian empire were as industrious as they have been throughout the rest of history, they had obtained wealth in abundance. Haman’s order was one which would be especially enticing to take advantage of.

In the new edict, only defensive measures are authorized. Despite being allowed to defend themselves, if their wealth was great, a crowd would be expected to come and wipe them out in order to enrich themselves. However, with wealth comes the ability to purchase protection. A minor civil war could ensue.

But… the very fact that a new edict had been issued would mean that the king was now supportive of the Jews. And so there would be less chance of attack. Further, they were allowed to gather as a unit to defend themselves. And even more, verse 9:3 says that the fear of Mordecai came upon the leaders throughout the empire, and they in turn helped the Jews. And yet more, if the Jews prevailed, like the first edict, they were authorized to not only kill their enemies, but their enemies’ wives and children as well. This would be a terrifying incentive to not harm the Jews. And then yet more, the Jews would be allowed to gather their possessions as plunder. And as if icing on the cake, verse 17 will show that the number of Jews will actually increase prior to the day of destruction. What was originally certain disaster for the Jews was now to be turned into a fight against them initiated only by the foolish.

¹² on one day in all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of Adar.

This verse corresponds to verse 3:13. It is the same day of the original edict that the Jews are now allowed to gather and defend themselves from the first law. A law of salvation has come to override the law of death.

¹³ A copy of the document was to be issued as a decree in every province and published for all people,

These words correspond exactly to verse 3:14. The edict is all but identical to what Haman had ordered. The only exception is that this one is written on behalf of the Jews, as we still see…

^{13 (con’t)} so that the Jews would be ready on that day to avenge themselves on their enemies.

Rather than being helpless prey, they will now be ready defenders, and even aggressors if attacked. Once they are assaulted, they may in turn avenge themselves. The word for avenge here doesn’t necessarily imply any hatred, but rather a just retribution based on offense. It is used of the Lord avenging Himself upon His enemies in a just and righteous manner. Unfortunately for Israel, it is at times used by the Lord to avenge Himself upon them for their own faithlessness. That is seen, for example in Jeremiah 5 –

‘For among My people are found wicked men;
They lie in wait as one who sets snares;
They set a trap;
They catch men.
²⁷ As a cage is full of birds,
So their houses are full of deceit.
Therefore they have become great and grown rich.
²⁸ They have grown fat, they are sleek;
Yes, they surpass the deeds of the wicked;
They do not plead the cause,
The cause of the fatherless;
Yet they prosper,
And the right of the needy they do not defend.
²⁹ Shall I not punish them for these things?’ says the Lord.
‘Shall I not avenge Myself on such a nation as this?’ Jeremiah 5:26-29

¹⁴ The couriers who rode on royal horses went out, hastened and pressed on by the king’s command. And the decree was issued in Shushan the citadel.

The verse is a close repeat of the first half of 3:15. However, two verbs are used here, hastened and pressed on, in order to show the exceeding importance of the new decree. Despite being more than eight months until the day of the edict, this was probably to ensure nobody got ahead of the first decree and decided to start wiping out Jews early. Further, it would give all in the realm time to see and reflect on the newly exalted status of the Jews within the empire. Any doubts about the new edict could be referred back to Mordecai who would set straight any who misunderstood.

The variously translated word akhashteran was introduced into the Bible in verse 10. Now just a few verses later, we bid it adieu. Whatever it actually means, it is no longer a word to fret over. This verse now closes out another set of two’s. The first was in 3:10 and it was the issuance of a royal edict for the destruction of the Jews. That is now overwritten here. One is for the Jew’s destruction; one is for their salvation. They contrast, but they confirm God’s overarching protection of the Jews despite the wicked plots against them. Man enacts, but God rules over man as absolute Sovereign.

¹⁵ So Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple;

Mordecai is granted royal honors, not just in the presence of the king, but as he went in and out from the king’s presence. His garments and crown would be seen by any and all. The crown here is not the same word as for the crown used while being conducted on the horse by Haman. It is one fit for the office he holds. Surely the words of Isaiah were true of Mordecai. Isaiah, speaking of those in Israel who were set free by their Redeemer, said –

“To proclaim the acceptable year of the Lord,
And the day of vengeance of our God;
To comfort all who mourn,
³ To console those who mourn in Zion,
To give them beauty for ashes,
The oil of joy for mourning,
The garment of praise for the spirit of heaviness;
That they may be called trees of righteousness,
The planting of the Lord, that He may be glorified.” Isaiah 61:2, 3

Mordecai had received joy instead of mourning, and beauty in place of his previous sackcloth and ashes. His spirit of heaviness was changed to a position of praise. To highlight this, the garment of fine linen mentioned here is described by a unique word in Scripture, takrik. It comes from an unused root meaning to encompass, thus it was a particular robe special to his office alone.

This verse now completes another set of two’s. In 6:11, Mordecai was invested with special clothes and accompanying honors appropriate to his good deed towards the king. Here, he is again noted “in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple.” The two contrast in that he was first temporarily honored for a deed accomplished in the saving of the king. Now it is for a permanent appointment as a royal in the king’s palace. They contrast, and yet they confirm the honorable deeds and skill of Mordecai.

^{15 (con’t)} and the city of Shushan rejoiced and was glad.

The word for “rejoiced” here is a new one in Scripture, tsahal. It signifies shouting out and crying aloud. The people literally bellow with joy. With these happy words, we close yet out another set of two’s. In verse 3:15, the city of Shusan was said to be perplexed. Here, it rejoices and is glad. They contrast certainly, but they confirm the wise proverb of Solomon –

“When the righteous are in authority, the people rejoice;
But when a wicked man rules, the people groan.” Proverbs 29:2

¹⁶ The Jews had light and gladness, joy and honor.

The words here are reflective of a state of absolute elation of heart. Each signifies a type of joy. The first is orah, or light. Just as a person is said to beam with joy, so light is used in the Bible. It is reflective of Psalm 97:11 –

“Light is sown for the righteous,
And gladness for the upright in heart.” Psalm 97:11

This light had come to replace the once-coming darkness. Next is simkhah, or mirth. It is a joy of rejoicing. This is followed by sason, a new word in the Bible signifying exultation. It is practically synonymous with the previous word – thus it is given to show the greatness of the joy. And finally is yeqar, or honor. This was introduced in Esther 1:4 and has now been used ten times in Esther. It gives the sense of dignity, or even pomp. The Jews have been elevated from the ash heap to the mountain top.

¹⁷ And in every province and city, wherever the king’s command and decree came, the Jews had joy and gladness, a feast and a holiday.

The joy of Shushan eventually spread to every location where the decree was sent, so that the same superlative words of the previous verse are repeated here. There was joy upon joy, but even more there came a mishteh, or banqueting feast, and a yom tov, or a “good day.” One can see the partying going on and on as the Jews celebrated the wonderful news.

This verse closes out another set of twos. In Chapter 4, after the giving of the first edict, there is great mourning, fasting, weeping, and wailing, and many laying in sackcloth and ashes. Here, after this edict, there is joy, gladness, honor, a feast, and a holiday. The two contrast, yes, but they also confirm the unity of the people in both distress and in exultation.

^{17 (con’t)} Then many of the people of the land became Jews,

The word yahad or, to become a Jew, is found only here in the Bible. The actual requirements for this are found in Exodus 12:48. The people were to be circumcised and then they could keep the Passover at the appropriate time of the year. With this done, they were to be considered as natives of the land. From there, they would be obligated to the same laws as the rest of the Jews. This conversion is also something which is prophesied in Zechariah for the people of the future –

“Thus says the Lord of hosts: ‘In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.”’” Zechariah 8:23.

*^17 (fin) because fear of the Jews fell upon them.

There are verses which show that this would occur when Israel entered Canaan. One is found in Exodus 15, in the Song of Moses. The other is found in Deuteronomy 11. Both say that dread would fall on the inhabitants when Israel came to the land. The same is true now, even outside of the land of Canaan. Because of the Lord their God, and even when not openly recognized by them, it is still perceived that a Force greater than them was with them. The dread of the Jews fell upon the people, and those around them threw their lot in with them, joining to them in a permanent bond.

As we close, it should be noted that throughout history, people have united with the Jews in this same fashion. There are debates who the real Jews are. Are they the Sephardic Jews, the Ashkenazic Jews, the Ethiopian Jews, and so on. Many claim that the people in the land of Israel are not true Jews, or that only a portion of them are. Even Jews argue among themselves. The debate, at least from a biblical standpoint, is unsound. The requirements for being a Jew do not stem from the Talmud, nor do they stem from the practices of the various offshoots of Jews. They stem from the Bible, and they show that those who have met the requirements of compliance found in Scripture can become Jews, and thus are Jews.

What this means is that those who are in the land today, regardless of their background over the past 2000 years, are the real Jews who are set to see the fulfillment of the final plan that God has for them in redemptive history. Those who survive what lies ahead will, at that time, become completed Jews. They will call out for their true Savior, whom they have missed for these past millennia, and they will be saved when He comes to deliver them.

The time is coming, and it probably is not far off. Esther is showing snapshots of the past which anticipate fulfillment of them in the future. Like all of the Bible, it is showing us what is, and what lies ahead, for those in Christ. It is all about Him, and the Jewish people are a great part of His unfolding plans. As we say our daily prayers, we should include them in what we pray about. The unseen Lord in Esther is the only hope for them. Without Him, they are as lost as the worst of pagans. But the same is also true with us.

We have a need, and that need is Jesus. He is the Lord directing the events of Esther, and He is the Lord directing the events of all of redemptive history, a history of which every soul is a part. The question for us is, “What side of the redemptive plans of God will we be on?” Will we come to Christ and be delivered? Or, will we refuse Him and be lost. The choice belongs to us; the salvation belongs to Him, and He grants it freely to those who choose wisely.

Closing Verse: “Oh, sing to the Lord a new song!
For He has done marvelous things;
His right hand and His holy arm have gained Him the victory.
² The Lord has made known His salvation;
His righteousness He has revealed in the sight of the nations.” Psalm 96:1, 2

Next Week: Esther 9:1-17 The Lord directed and provided the remedies… (Rest From Their Enemies) (11^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

Beauty for Ashes

On that day King Ahasuerus
Gave Queen Esther the house of Haman
The enemy of the Jews
There it was in Shushan, and not in Grand Cayman

And Mordecai came before the king
For Esther had told how he was related to her
———-she informed the king of this thing
So the king took off his signet ring

Which he had taken from Haman, and gave it to Mordecai
And Esther appointed Mordecai over the house of Haman
Because her cousin was a really good guy

Now Esther spoke again to the king
Fell down at his feet, and implored him with tears
———-she really had the blues
To counteract the evil of Haman the Agagite
And the scheme which he had devised against the Jews 

And the king held out the golden scepter toward Esther
———-for her he did this thing
So Esther arose and stood before the king

And said, “If it pleases the king
And if I have found favor in his sight
And the thing seems right to the king
And I am pleasing in his eyes, then relive our plight

Let it be written to revoke the letters devised by Haman
The son of Hammedatha the Agagite
Which he wrote to annihilate the Jews
Who are in all the king’s provinces, to remove us from his sight

For how can I endure to see the evil
That will come to my people then
Or how can I endure to see the destruction
Of my countrymen

Then King Ahasuerus said to Queen Esther
And Mordecai the Jew, relaying this news
“Indeed, I have given Esther the house of Haman
———-And they have hanged him on the gallows
Because he tried to lay his hand on the Jews

You yourselves write a decree concerning the Jews
As you please, in the king’s name
And seal it with the king’s signet ring
Write it according to your desired aim

For whatever is written in the king’s name
———-Really it’s not a joke!
And sealed with the king’s signet ring, no one can revoke

So the king’s scribes were called at that time
In the third month, which is the month of Sivan
On the twenty-third day
The task was taken on

And it was written, according to all that Mordecai commanded
To the Jews, the satraps, the governors, and the princes too
Of the provinces from India to Ethiopia
One hundred and twenty-seven provinces in all
———-A lot of writing they needed to do

To every province in its own script, so they did do
To every people in their own language
And to the Jews in their own script and language too

And he wrote in the name of King Ahasuerus
Sealed it with the king’s signet ring; from the throne it proceeds
And sent letters by couriers on horseback
Riding on royal horses bred from swift steeds

By these letters the king permitted the Jews
Who were in every city to gather together and their lives protect
To destroy, kill, and annihilate all the forces of any people
Or province that would assault them
———-if any harm they did detect

Both little children and women, and to plunder their possessions
On one day in all the provinces of King Ahasuerus, near and far
On the thirteenth day of the twelfth month
Which is the month of Adar

A copy of the document was to be issued
As a decree in every province and published for all people too
So that the Jews would be ready on that day
To avenge themselves on their enemies; so they were to do

The couriers who rode on royal horses went out
Hastened and pressed on by the king’s command
And the decree was issued in Shushan the citadel
And throughout all the empire’s land

So Mordecai went out from the presence of the king
In royal apparel of blue and white
With a great crown of gold and a garment of fine linen and purple
He was a pretty dandy sight

And the city of Shushan rejoiced and was glad
Things had turned to good from what was once really bad

The Jews had light and gladness, joy and honor
And in every province and city… hooray!
Wherever the king’s command and decree came
The Jews had joy and gladness, a feast and a holiday

Then many of the people of the land became Jews
Because fear of the Jews fell upon them by this royal news

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

Esther 7:1-10
Hang Him High

The day I typed this sermon, I was actually giddy with anticipation. I was just five days away from the return of my cherished friends Sergio and Rhoda. It was a year before that they had departed my house for the last time and returned to Israel. My heart was broken, and there was a void in my life.

I’ve spoken with them almost daily, sometimes more often than that, as I pester them with questions that only they can answer concerning Hebrew, or problems that only Sergio can fix as I botch up something in my computer. But there I sat on Monday, typing the sermon and waiting for Friday when they would arrive once again to ease my longing for their company.

But I was also in high anticipation for another reason. Outside of an extremely limited number of people, and those only because it was absolutely necessary that they needed to know, or because they couldn’t interfere with what was coming, nobody knew that they were headed to the US. I would depart just two days later to see a friend, Jon, in Washington state, and they would head to church, that same day, to take over for you all in my absence.

It was planned months in advance, and yet even my mother was not allowed in on it. Ha! As the military says, “There must be a need to know, and she didn’t have one.” Ha again! But the fact that nobody, except those who needed to know, had any idea that they were coming didn’t change the fact that… they were coming.

Text Verse: “Blessed be the name of God forever and ever,
For wisdom and might are His.
²¹ And He changes the times and the seasons;
He removes kings and raises up kings;
He gives wisdom to the wise
And knowledge to those who have understanding.
²² He reveals deep and secret things;
He knows what is in the darkness,
And light dwells with Him.”Daniel 2:20-22

Some things exist that we simply have no idea about. How many of you have read the book of Esther before? We’re now in Chapter 7. Until going through these past Esther sermons, were you aware of all of the interesting hidden patterns and parallels that we’ve seen? Surely not. But they have been there all along. And the frustrating thing for me is that there are countless others that I am (we are) still unaware of.

But it doesn’t mean they aren’t there. And it follows along exactly with the constant theme which I have talked about in each Esther sermon so far. We act in the same manner about the Lord. He is, as we say, out of sight, and thus out of mind. Problems creep up, and we get overwhelmed – “How will I ever get out of this?” Tragedy occurs, and we say, “Now where will things end up?” We fail to direct our words to Him, and we are tossed upon a sea of confusion when it is so.

But Sergio and Rhoda were on their way from Israel to America, to tend to you with their help, love, and instruction, and to help out the church with new equipment, even though you didn’t know it was coming. And they came, and you all benefited from it. Your not knowing didn’t stop what was known.

How much more true is that with the Lord. The Lord is both here now, and He is also coming. He IS. When The Lord said, I AM THAT I AM, He was telling us that He IS. No place is out of reach, no thing is unknown, and nothing can thwart what He wills. We walk blindly in our knowledge and uncaring about events as they unfold. But it doesn’t mean He isn’t there through the process.

Esther shows us this. The Lord, unacknowledged and unseen, is still there. Understanding this in Esther a little more with each sermon, let us then apply this truth to our lives concerning the Lord in our midst. The great I AM is. Let us remember this. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Adversary and Enemy (verses 1-6)

So the king and Haman went to dine with Queen Esther.

v’yabo ha’melekh v’haman lishtot im esther ha’malkah. Being such a simple verse for us to start with, it seems as if there would be nothing difficult for the translators. But for the sake of it, less look at the variety of translations of these few words –

So the king and Haman went to Queen Esther’s banquet. NIV

So the king and Haman went in to feast with Queen Esther. ESV

So the king and Haman went to dine with Queen Esther. NKJV

So the king and Haman came to banquet with Esther the queen. KJV

So the king and Haman came to the banquet with Esther, the queen. Jubilee

So the king and Haman came to have dinner with Queen Esther. God’s Word

So the king and Haman came to dine with Queen Esther. NET

So the king and Aman went in, to drink with the queen. Douay-Rheims (where is “Esther”?)

Now the king and Haman came to drink wine with Esther the queen. NASB

Now the king and Haman came to drink wine with Esther the queen. NAS

The king and Haman came to feast with Esther the queen. CSB

The king and Haman were dining with Esther. CEV (where is “queen”?)

The king and Haman went in to have a drink with Queen Esther. ISV

And so the king and Haman went to eat with Esther. GNT (where is “queen”?)

And the king and Haman came to drink with Esther the queen. Darby

And the king cometh in, and Haman, to drink with Esther the queen. Young’s

And came the king, and Haman, to drink with Esther the queen. Charlie’s LT And came the king and Haman, to drink with Esther the queen. Sergio’s LT

As you can see, some leave out important words, some add in words not in the text. Some interpret for us what a word means rather than literally translating it. And so on. If there is this much variance in a single, simple verse, just imagine how much variation there will be in much more complicated verses. This may seem like an unimportant exercise in nitpickatory nitpicking, but it isn’t.

Translators are generally not scholars. They simply translate. However, unless they refer to scholars, or unless they have an exceptionally well-grounded understanding of context, they are bound to make errors in their translations. And so, this verse shows us how important a line by line, and even word by word study of the text really is. If we have such erroneous translations of this verse, we truly must study to show ourselves approved in all verses we come across.

For one small example, as far as the words, “to drink,” some added in the word “wine,” even though it isn’t in the verse, but it is stated explicitly in verse 2. Is it wrong to add it in here? No, but it should be italicized or bracketed if it is. Some, such as the KJV, used the word “banquet” rather than to drink, and they are using it as a verb. That would be fine, because it is a banqueting, but that causes confusion because they use the same word, in the same context, elsewhere as “to drink.” And a different word is used in verse 2 where they also say “banquet,” but which they then call a “feast” elsewhere, such as in chapter 1.

There is a lack of consistency in their translation. It should simply say here, “to drink.” The amount of care of translation shows the amount of respect for God’s word. It is a long, arduous task, which really necessitates us reading multiple translations in order to get a better perspective of actual intent.

² And on the second day,

The words here seem superfluous, but they are to remind us that there has already been one banquet, and that the extraordinary events which occurred after it came about. For whatever reason, the queen withheld her request at that time, and had asked for the king’s attendance of a second banquet when she would make her request known.

^2 (con’t) at the banquet of wine,

This explains the “to drink” of the previous verse. It isn’t just for them to come over and have a coke and some snacks. Instead, it is a mishteh, a banquet which consists of yayin, or wine – specifically fermented wine. Any food is secondary to the wine. Esther is the queen, she knows the king’s proclivities, and she has known how he has reacted with wine in the past.

It brings a passion on him which can be directed based on her submission, or lack of submission, to his will once he was under its influence. It happened with Vashti. As noted in the first Esther sermon, wine symbolizes the merging together of expressions into a result. The thing that ought to happen can happen, symbolized by wine. Whether she learned this through observation, or some other way, she is applying the truth to the situation.

Further, there was one banquet on the first day, and that is followed up by a second banquet the next day. Everything that happened between the two must be weighing very heavily on the mind of Haman as they sit there drinking.

^2 (con’t) the king again said to Esther, “What is your petition, Queen Esther? It shall be granted you. And what is your request, up to half the kingdom? It shall be done!”

The words here are very similar to those of verse 5:6 –

At the banquet of wine the king said to Esther, “What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done!” Esther 5:6

The only substantial difference between the two is that the king adds in the words esther ha’malkah, or “Esther, the Queen.” It shows us something important. He could not sleep the night before. The reason was because Esther had come before him, chancing her own life, in order to petition the king for something. He extended the scepter to her, and then asked in verse 5:3, “What do you wish, Queen Esther? What is your request? It shall be given to you—up to half the kingdom!”

There he also called her Queen Esther, obviously indicating that she was accepted to come into his presence because she was queen. Her request seemed almost trivial for such a chance. She simply asked him and Haman to come to the banquet she had prepared. At that feast, he asked her again what she wanted, but didn’t call her Queen Esther in front of Haman. However, she delayed her request for a second day. It was a request which would deprive him of sleep as the thoughts of what she desired spun through his head on a continuous loop.

Eventually, he rose and had the book of the records of the chronicles read to him. He knew that whatever she wished must be so important that she was willing to go through these events in order to come to stating her petition. She has proven herself not just a beauty, but a woman of perseverance and patience. Thus, he acknowledges her now, in Haman’s presence, as Queen Esther; a title she has earned in her dealings of these two days.

³ Then Queen Esther answered and said, “If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request.

Esther employs a rather amazing use of linguistics. First, there is an abruptness in her words which reflect the emotions she is relaying. Secondly, the king had asked, 1) What is your petition?, and, 2) What is your request? She accepts both separately. And so she divides her words into answering both separately.

When she answers, first her petition is made for herself – “my life.” And then her request is made for another – “my people.” One would assume the king was simply being verbose and offering the granting of one thing, not two. It would be like someone today saying, “What do you need? How can I help you?” They are uniting the two thoughts into one gracious offering.

Any normal answer would be, “I need fifty bucks.” But a person who was linguistically skilled might say, “Well, I need fifty dollars, and you can help by waxing my car.” How do you turn down two requests when you made two offers? This is what Esther has done. And thirdly, she has done it in a marvelous way by first saying, “If I have found favor in your sight.”

Up until this point when speaking to him, the last time being in Chapter 5, she had spoken in the third person to the king – “If I have found favor in the sight of the king.” / “If it pleases the king.” Now, her first words in Chapter 7 to him are in the second person. Instead of “the king,” she says, “your sight.” She has worked her way up to meet him on a personal level.

These first words to him must have been as surprising to the king as if she had said, “I want to go on an elephant ride to India and back.” What she has spoken is probably so far from what he could have imagined that he must think she is making a joke. But, yet, she had come into his presence unannounced, and at the risk of her life. It could be no joke. Esther then continues…

⁴ For we have been sold, my people and I, to be destroyed, to be killed, and to be annihilated.

Esther uses the same words found in the royal edict dispatched by Haman, which said, “And the letters were sent by couriers into all the king’s provinces, to destroy, to kill, and to annihilate all the Jews.” She has identified with her people and their plight. They are united, and she has admitted that she cannot be exempted from what will come upon them. From this, she then follows up not with words which she would do, but what she would have done…

^4 (con’t) Had we been sold as male and female slaves, I would have held my tongue,

The people, her people and herself, have been sold to destruction. Any person, be it a criminal or a foreigner, is normally allowed to petition for their life. She is exercising that right now, especially because she has been tied into an edict by default, being Jewish herself. They have had no chance to petition for their lives, but now she stands as their representative to do just that.

Had it been any other edict, such as being returned to the slavery they had lived under in Egypt, she would not feel it worthy of even speaking out, but the sentence of death necessitates that she cannot hold her tongue. It is too great of a thing to remain silent over.

^4 (con’t) although the enemy could never compensate for the king’s loss.”

The words of this clause are most obscure, and translations vary widely. It is so difficult that scholars say that even the ancient translators are not much help in understanding the meaning. This is exacerbated by the fact that she uses two extremely rare words. The first is v’ilu, or “and though.” Ilu is found only here and in Ecclesiastes 6 –

“Though it has not seen the sun or known anything, this has more rest than that man, ⁶ even if he lives a thousand years twice—but has not seen goodness. Do not all go to one place?” Ecclesiastes 6:5, 6

The second is a word found only here in the Bible, nezeq, meaning injury or damage. Further, with the word translated as “the enemy,” it makes the entire clause literally read something like “even though the enemy is not equal to the king’s hurt.” One must then try to figure out what she is saying, and then paraphrase it into understandable words. Robert Young takes the word “enemy” and converts it to “adversity.” It is used in a similar manner elsewhere, and so what may be the true meaning would be, “even though the adversity is not equal to the loss of the king.

In other words, if the Jews were simply sold into slavery, she would have kept quiet, even though what they would have to endure would not be equal to what the king, and his realm would suffer in loss. She is saying that as a people, their value as free citizens was worth much more to the empire than it would be if they were in bondage. And yet, it would not be worth bothering the king over. How much more then would the loss be to the empire when they were all destroyed! Her words, may be obscure to us, but they were not so to the king. His anger boils over them…

⁵ So King Ahasuerus answered and said to Queen Esther,

va’yomer ha’melekh akhasverosh va’yomer la’esther ha’malkah – “And said the King Ahasuerus, and said to Esther the Queen.” The words are to be taken as intended. The doubling of “said,” is its own stress. One might paraphrase it, “And the king said in a stunned manner to the queen.” He is the king; she is the queen – his queen. The unity of the bond is highlighted. The words are a foretaste of his allegiance to her throughout this ordeal.

^5 (con’t) “Who is he, and where is he, who would dare presume in his heart to do such a thing?”

The Hebrew words here are short, abrupt, doubled, and even confused. Most are just two or three letters long, like someone stammering. They are a perfect example of what one would expect of a person who has been waylaid completely, and then who can hardly speak words at all, much less sufficient to convey all the thoughts which have flooded the mind. He says mi hu zeh, v’ey zeh hu asher melato libo laasowt ken – “Who he this? And where this he, that filled his heart to accomplish thus?”

These words, despite being broken and confused from a human standpoint, are intricately woven together and marvelous from a divine outlook. They bring in the only acrostic of the divine name ehyeh, or IAM, in the book of Esther.

Remarkably, it can be spelled either backwards or forwards using three of the same four words. First, it is spelled forward from the final letters of the words hu zeh v’ey zeh, or “he this, and where this.” Or, it can be spelled backwards from the final letters of zeh v’ey ze hu, or “this and where this he.” In both acrostics, only the first or last word is changed. However, all five words are palindromic. They read the same forward or backward – hu zeh v’ey zeh hu – “he this and where this he.” It really is remarkable.

Going forward, it signifies that the Lord, I AM, had determined the end which will occur, and He is bringing it about now. Going backward, it signifies that the end is approaching for the matter, but that IAM is overruling what had previously been determined. Both are occurring at the same time, as if a pivot in redemptive history has been met in the words “he this and where this he.”

The king has asked the question, but the answer to the enigmas is actually hidden in the short, broken words that he stutters out. There is a human agency which has determined evil for the people of God, intending to destroy them as they lead to the Messiah. But there is the divine wisdom of God, working out His plans, thwarting others plans, and effecting His purposes in a people who don’t even know He is there. I AM THAT I AM delivered His people from the bondage of Egypt and the rule of Pharaoh, and that same I AM is there to deliver his people from the one determined to destroy that same group of people a thousand years later.

For the story itself, it is obvious at this point that the king knows the answer. He could not help but to have realized it with Esther’s repeating the words of the very edict which Haman had authorized. He now realized why she appeared before his throne, even at the possibility of death. Also why she had invited Haman to a personal banquet, and even why she had delayed the matter for a second banquet.

But because it was his signet which sealed the matter, he was just as at fault as Haman. She could just as easily point her slender finger at him and say, “You are the man!” But he knew this wouldn’t happen. The invitation of Haman to the banquet brought out the inevitable answer to the enraged question…

⁶ And Esther said, “The adversary and enemy is this wicked Haman!”

Ish tsar v’oyev haman ha’ra ha’zeh – “Man adversary and enemy, Haman the wicked the this. As confused and abrupt as the king’s words were, such is the exact opposite with the words of Esther. They are direct, purposeful, and pointed. In them, she leaves off any definite article concerning Haman in order to align him with what he is. Instead of “the adversary” and “the enemy,” she says, “adversary and enemy.” It is his nature; it is his filling.

There could be no mistaking her meaning, or the nature of her intended target. He was a diabolical schemer, and he was the enemy of her people and of his king and kingdom. She could not highlight the nature of Satan himself any better than she had highlighted that of Haman.

^6 (con’t) So Haman was terrified before the king and queen.

Ya think?

We have been sold, my people and I
To be destroyed, to be killed, and to be annihilated
We don’t even truly know the reason why
But so has the decree been dictated

Were we merely sold as male and female slaves
We would not fight the decree or question the law
But we are destined for death and then to our graves
In this there is no logic, only fatal flaw

And so we petition You, our great King
To consider this thing, and then act against it
Tell us that mercy to us You will bring
And to Your will, we will humbly submit

II. Haman’s Ballet (verses 7-10)

⁷ Then the king arose in his wrath from the banquet of wine and went into the palace garden;

Scholars have universally missed the meaning of these words. Almost without exception, they say that he rose in his anger to go blow off steam in the palace garden, or thoughts similar to this. What is happening here is that Esther is having a banquet with the king and his first official. The three of them would be alone. There would be no need for royal guards, nor would their presence be welcome. Rather, his rising isn’t to blow off steam, but to go get those same guards who are missing from the scene in order to resolve the matter which the king has already determined to correct. This is evident from the next words…

^7 (con’t) but Haman stood before Queen Esther, pleading for his life,

Haman knew what the departure of the king meant, and there was only one place that he could hope to receive mercy. From… the queen. Women are generally considered to be more tender of heart over such things, and so she was his only chance of hope. Unfortunately for him, he failed to realize that a woman’s heart is as unforgiving as any man when a matter such as this is involved. He had brought misery to her family, to her people, and to her personally. But despite this, he still was hoping for mercy…

^7 (con’t) for he saw that evil was determined against him by the king.

There is an article in front of evil. It says, “the evil.” Thus it signifies doom. It isn’t just to be a bad day at the office, but the Day of disaster. Unless the queen intercedes, he has met his end.

This verse closes out a set of two’s. In verse 1:12, the anger of the king burned against Vashti. Here it is said to burn against Haman. The two contrast, one was because of an offense by the queen. The second is because of an offense against the queen. One is towards a woman, the other is towards a man. One led to a new wife for the king, a Jewess; the other will lead to a new second-ruler for the kingdom, a Jew. Both, however, confirm royal authority.

This verse also brings in the fourth acrostic of the divine name, Yehovah. It is formed, just as the third was, from the final letters of the words ki kaletah elav ha’raah, or “for determined against the evil.” Those final letters – Yod, He, Vav, He – spell out Yehovah. They are the final letters, signifying the finality of the matter. Haman’s end has come. However, they are spelled forward in the text like the first acrostic. This signifies that the Lord is sovereignly ruling, and bringing about the end which He alone has determined.

While it seems as only two are in the room alone, a third – unseen and unacknowledged – is there as well. He is guiding His creation, revealing to them their destiny in short – second by second – intervals, and yet He already is where they are heading. How great and how remarkable is the scene for us to gaze upon and ponder. The unseen Lord is there, directing history to Himself.

⁸ When the king returned from the palace garden to the place of the banquet of wine, Haman had fallen across the couch where Esther was.

Reclining on a sofa, or on the floor, was not an uncommon thing during a banquet or meal in the Middle East at this time. In Amos 6:7, this is noted –

“Therefore they shall now go captive as the first of the captives,
And those who recline at banquets shall be removed.” Amos 6:7

Even at the time when Christ came, it was the customary way of dining. This is seen, for example, in Matthew 26 –

“Now when Jesus was in Bethany, at the home of Simon the leper, ⁷ a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table.” Matthew 26:6, 7

If you come to Charlie’s house for dinner, you will find the same setup, because we eat on the floor at a low table. While the queen of our house would never think to recline, her lazy husband usually ends up doing so to her constant and continued dismay. Anyway, the point is that Haman got up from his seat or couch and went forward to Esther. This act was one of submission to the one and only person that could save him from certain doom. However, the king used it as a final excuse to both embarrass and condemn him for his wickedness, and now also his irreverence – not just to the queen – but to him. For your notes, if you keep such things, this is the last use of the word bitan, or palace in the Bible. It was introduced in Esther 1:5, and it is now used up. We can say hasta la vista to it.

^8 (con’t) Then the king said, “Will he also assault the queen while I am in the house?”

It is likely not the case that he thought this is what was happening, but it probably brought him the greatest joy to say the words anyway, and he certainly would score points with his lovely wife in the process. It was evident that she detested Haman, and so in defending her honor, even as a show, it was a nice touch…

^8 (con’t) As the word left the king’s mouth, they covered Haman’s face.

The act here is one of disgraceful excommunication. He was to never see the light of day, or the favor of the king, again. Further, neither king, nor queen, nor subject, would see the face of Haman again. He was cut off from the land of the living, even if he had not yet arrived at the land of death and decay.

This verse closes another set of two’s. The first was in 6:12, where Haman covered his own face at the initiation of his downfall. There he was heading to his house looking for comfort. Here, his face is covered by others at the completion of it as he is led off to the gallows at his house in disgrace. They contrast in detail, but they confirm the full and final downfall of wicked Haman.

⁹ Now Harbonah, one of the eunuchs, said to the king,

Harbonah is the only one of the seven eunuchs mentioned in Esther 1:10 who is mentioned again in a later verse. This is his second and final appearance in the book. He has an idea, a great one in fact, as can be seen in his expressive words…

^9 (con’t) “Look! The gallows, fifty cubits high, which Haman made for Mordecai, who spoke good on the king’s behalf, is standing at the house of Haman.”

There is almost a resounding joy in his words, hinneh – behold! Two things are apparent from what he says, Harbonah did not like Haman, and Harbonah did like Mordecai. He was aware of what Haman had purposed concerning the gallows for Mordecai, maybe even from Mordecai. He certainly didn’t hear it from Haman. And he also knew of what Mordecai had done for the king and compliments him on it now in the presence of the king. Harbonah is a helpful soul for the Jewish cause which is looking a bit better, moment by moment. He obviously knew Mordecai’s character, and he felt it was an excellent reflection on him and his people. Haman on the other hand, had fallen out of pretty much everyone’s favor…

^9 (con’t) Then the king said, “Hang him on it!”

Ha!

¹⁰ So they hanged Haman on the gallows that he had prepared for Mordecai.

Haman did his final ballet as his legs twitched upon the pole he had erected for another. The evil that he intended for Mordecai was turned back upon himself, and he died in his own sin and wickedness. If the number of ironies in the Bible were recorded and then read out, it would be a long, long sermon. If they were placed in ascending order, this would be towards the top of them. God turns what is intended for evil into good, and He does it in a way that is astonishing. For now, the hanging of Haman had a rather calming effect on at least one weary soul. Unlike the previous night, his sleep would probably be sweet when the day closed out, because…

*^10 (fin) Then the king’s wrath subsided.

The wrath of the king was appeased through the death of the wicked. This closes out another set of twos. In verse 2:1, the king’s wrath subsided against a woman, his queen, leading to his looking for a new wife. He found one, a Jewess to fit the role as his mate. After his wrath here in chapter 7 subsides against a man, his number 1, it will lead to looking for a new man to promote in Haman’s place. He will find a Jew to fit the role. The two accounts contrast, and yet they confirm the hand of God in the appointment of two of His chosen people to fill the highest roles of the king’s life and government.

Something I alluded to in a previous sermon, and that should be repeated now, is that Haman was a wicked man who died, thus ending the wrath of the king. But it is more than just a note to be inscribed in an old book and forgotten. It points to Christ Himself. We keep seeing two’s, contrasting and confirming things. Here we have one in Haman and in Christ. Haman, the enemy of God’s people, raised an ets, a tree, to hang Mordecai on. And yet he, the wicked one, was hanged on it instead. In that act, the wrath of the king subsided.

In Christ, we see that He, the Savior of God’s people, allowed the raising of another ets, a tree, which rightfully belongs to us, God’s enemy. And yet He, the Righteous One, was hanged on it instead. In that act, the wrath of God subsided. We cannot read the Bible and come to any other conclusion. God promised it in Genesis. In Revelation it says it was from the foundation of the world. In Numbers, the bronze serpent was placed on a pole, for the people to look at it and be saved. In John 3, Jesus said that He, like that serpent, would be lifted up. The theme keeps repeating. There is good, and there is evil, but the good assumes the place of the evil in order to restore the good. Paul says it this way in 2 Corinthians –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

Christ was made sin for us. He became the serpent on the pole. He became the Haman on the tree. The pictures keep repeating to show us the undeniable truth that God is angry at sin, but He loves us enough to remove that sin, by judging it in His own dearly Beloved.

The question in which ehyeh, or I AM, is hidden asks, “Who is he, and where is he?” The king was looking for an answer to who it was that would dare to destroy God’s people. The answer was revealed in Haman, but the answer as to who would save God’s people was right there in his own question. “Who is He, and where is He?” The answer is, “I AM THAT I AM.” I AM will save My people – I AM the Bread of life: I AM the Light of the world; I AM the Door; I AM the Good Shepherd; I AM the Resurrection and the Life; I AM the Way, the Truth, and the Life; and I AM the Vine. I AM THAT I AM. I AM Jesus, the incarnate Word of God.

Haman was hung upon a tree, and salvation came to the Jews. Jesus was hung upon a tree, and salvation came to the world. Haman died in sin; Christ died for sin. It is the word of God, and it is astonishing.

Closing Verse: “Now is the judgment of this world; now the ruler of this world will be cast out. ³² And I, if I am lifted up from the earth, will draw all peoples to Myself.” John 12:31, 32

Next Week: Esther 8:1-17 From dreariness in mourning, to joy in garments with lovely sashes… (Beauty for Ashes) (10^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

Hang Him High

So the king and Haman went to dine
With Queen Esther
And on the second day, at the banquet of wine
The king again to Esther, said to her

“What is your petition, Queen Esther?
It shall be granted you
And what is your request, up to half the kingdom?
It shall be done!” My word is true

Then Queen Esther answered and said
“If I have found favor in your sight, O king, I speak at your behest
And if it pleases the king
Let my life be given me at my petition
———-and my people at my request

For we have been sold, my people and I
To be destroyed, to be killed, and to be annihilated
Had we been sold as male and female slaves
I would have held my tongue, leaving my pain unstated

Although the enemy could never compensate for the king’s loss
The difference is that of gold, compared to mere dross

So King Ahasuerus answered and said to Queen Esther
“Who is he, and where is he
Who would dare presume in his heart to do such a thing?”
And Esther said, “This wicked Haman is the adversary and enemy

So Haman was terrified before the king and queen
Looks likely that his last day has been seen

Then the king arose in his wrath from the banquet of wine
And went into the palace garden, his head it did ring
But Haman stood before Queen Esther, pleading for his life
For he saw that evil was determined against him by the king

When the king returned from the palace garden
To the place of the banquet of wine given by his spouse
Haman had fallen across the couch where Esther was
Then the king said, “Will he also assault the queen
———-while I am in the house?”

As the word left the king’s mouth, over this disgrace
They covered Haman’s face

Now Harbonah, one of the eunuchs, said to the king
“Look! The gallows, fifty cubits high
———-which Haman made for Mordecai
Who spoke good on the king’s behalf
Is standing at the house of Haman. Let’s use Haman to give it a try

Then the king said, “Hang him on it!”
So they hanged Haman on the gallows as the king decided
Those that he had prepared for Mordecai
Then the king’s wrath subsided

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

Esther 6:1-14
The Man Whom the King Delights to Honor

By the end of the verses today, Mordecai is probably the most confused man on the planet. He and his people have been set for destruction, and yet, his mortal enemy has come to him with a royal robe, and the king’s horse, and after placing the robe on him and placing him on the king’s horse, he has conducted him through the city square honoring him as a town crier would – “Thus shall it be done to the man whom the king delights to honor.”

As soon as that was over, the robe was removed, the horse was led back to the royal stalls, and he went back to sit at the king’s gate as if nothing ever happened. His people are still set for destruction, and yet the king honored him. It’s hard to see how the king delighted to honor him while reveling in destroying him.

And many of us often feel the same way, or the opposite way, about the Lord, depending on our circumstances. We hear about the end which is anticipated, but we have frustrating events which inhibit our ability to be happy in the meantime. Why, if God wants us to have a good end, do we have such difficulties on the way there? Maybe we are just looking at things the wrong way. Yes, pain is real, trials are real, loss or conflict really affects us, but is that what we should be focusing on?

Text Verse: “For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, ¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.” 2 Corinthians 4:17, 18

The day before I typed this sermon was a Sunday. Sunday’s are long, tiring, busy days. They are – from the moment I get up, until right before bed – filled with activity, some of which is exceedingly stressful, especially the video work for the updates and sermons. It is complicated, tedious work which requires complete attention and no distractions.

However, 15 April was not such a day. It was very, very windy and raining. This meant the dogs were not happy about going outside to do what dogs must do. It was rather hectic. “No hectic please, I am working on videos.” While still working on the update video, Hideko came up to me and said, “The hot water heater is leaking.” She said it with no urgency at all.

My thought, “It is dripping at a fitting, and I will tighten it when I get a chance. Maybe tomorrow.” After an hour or two, while working on the sermon, she came and said, “The hot water heater is really leaking now.” Well, that can’t be a fitting, unless it has been unscrewing itself.

Up and to the garage. Yes, it was leaking. The garage was flooded, and the sermon wasn’t getting edited. First to turn off the water, which wasn’t possible as there was no shut off valve. What idiot put in the hot water heater without a shutoff valve? Don’t answer that Charlie. Things took a while to get cleaned up, and the water was shut off at the meter. By now, I was questioning. But when I dumped out my old box of PVC parts, I realized that I could seal everything off with no problem at all. I had just what I needed.

Questioning turned into praise. Thank You Lord! I don’t need to go to the store, the sermon work will get done, dinner will be eaten, bed will be waiting. I could wait until Wednesday or Friday to put in a new hot water heater (with a shut-off valve this time!) and because dad had left for a few days on vacation, Hideko could still take a hot shower at his house. All worked out well.

Despite the troubles, if we can look for the good, it is enough to set our minds on a different, happier path. And more, if we can look as to why the troubles came about, and fit them into the bigger picture, then we can really place it all in the Lord’s hands without care or concern.

This is the kind of thing we can learn from Esther. Mordecai had temporary difficulties which seemed overwhelming, but when things turned around, he was able to look back on the troubles and fit them into a much larger picture of redemption and safety for his people. Though the book never gives the Lord the credit for these things, meaning Mordecai’s acknowledgment of Him, we can hope that he saw things in that light. Even if he didn’t, we certainly can. And we should. Each step of the story leads us to that much fuller understanding of the Lord’s tender care for Israel, and for us. This a truth which is to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Sleepless Night (verses 1-6)

That night the king could not sleep.

The Hebrew words here are more descriptive – “In night the that fled sleep from the king.” It is purposefully showing us that the same specific night that Esther had brought him for the banquet, and then petitioned for a second banquet the next day, is when the king’s sleep fled away.

What is important to understand is that the king’s mind is consumed with Esther’s petition. It is the only thing in the narrative that is recorded which could bring him to this state. It shows that he really is concerned about what she desires to reveal. The fact that she was willing to risk her life in coming to him unannounced demonstrated that it was a matter of the highest urgency and importance.

It is this which caused his sleep to fly away. There are nights when we can’t sleep, and then there are nights when sleep flies away from us. The mind races, and the thoughts which consume the minutes away then lead to hours of turning. The chances of the mind slowing down are zero, and so there is nothing to do but either have the mind race while laying there, or find something to do to whittle away the remaining hours…

^1(con’t) So one was commanded to bring the book of the records of the chronicles;

The English here is fine, whereas the Hebrew is a little more lengthy. It says, “and spoke to bring book the memorials, words the days.” The king knows that he will be unable to sleep, and so he decided to get a little work done. It is evident that he was a little behind on it too, because when he asks for the book, it is thumbed back to an earlier point. He isn’t simply being read the events of the day, but is maybe catching up on events since his last sleepless night. It’s speculation of course, but this is what one would do. Like reading a book, we will go to where the bookmark is and start reading once again. The result of this reading tends to show this is probably the case. He would listen until the sound of the words overwhelmed him and he fell back to sleep. From there, the bookmark would be replaced, awaiting his next sleepless night.

^1 (con’t) and they were read before the king.

Some ancient commentators report that some of the kings of this time were illiterate. That may be true, but being king means that he had no need to read on his own. He could have someone do it for him. If compiled in a narrative or poetic form, such as has been seen in ancient records, the reading would be interesting, and it would calm his already-racing mind. Depending on the reader, it could also bring him to drowsiness.

² And it was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs, the doorkeepers who had sought to lay hands on King Ahasuerus.

The events referred to now are recorded in Esther 2:23 which is summed up with the words, “and it was written in the book of the chronicles in the presence of the king.” The only difference here is that the name Bigthan of verse 2:23 is changed to Bigthana here.

The timing of the events now occurring clearly shows the presence of the Lord. The king’s sleep fled away, the book of the chronicles was brought to him, and yet this reading contains the events concerning Mordecai, and Haman is expected to ask for Mordecai to be hanged on the next day. And more, Esther has a second banquet scheduled for the king and Haman in order to reveal what she did not reveal in the first meeting… On and on, the little details evolve into one grand theme – “The Lord is there, and He is directing the events for a determined outcome.”

This verse finishes a set of two’s. Here the words of the deeds of Bigthan and Teresh, the doorkeepers of Ahasuerus, are reported by Mordecai. The same words – Mordecai, Bigthan, Teresh, doorkeepers, and Ahasuerus – are all repeated in verse 2:21. The two accounts differ as one was recorded as it occurred, and one has been recorded concerning what occurred, but they confirm that what has occurred is crucial to the unfolding events in the lives of all concerned.

³ Then the king said, “What honor or dignity has been bestowed on Mordecai for this?”

The king has certainly not forgotten the deed of Mordecai. However, it was a reward for the deed that concerns him at this point. It is noted by Herodotus (Herod. viii. 85, 90) that in Persia there was a special list which was compiled and maintained of those who had done some special service for the king. It was considered a duty to acknowledge them for such things, and it would practically be a legal right for something noteworthy to be so conferred. The lack of any reward may have been that it was forgotten due to the development of other busy duties in the king’s life, or it could be that the court simply didn’t pursue reminding the king because Mordecai was a Jew. Whatever the reason, their response came back to the ears of the king…

^3 (con’t) And the king’s servants who attended him said, “Nothing has been done for him.”

They would be the ones to know. As recorders of the chronicles, they would be responsible for knowing where such an act was recorded, and the exact details of what was done. Their response shows that the matter of recompense had not yet been completed. What is evident is that the king either decided to have the books read after much of a long sleepless night, or he had them read to him for many hours through the night. Probably the latter. Several scholars note that the Hebrew of verse 1 denotes that a lengthy period of reading is implied. Either way, morning arrived while the books were still being read…

⁴ So the king said, “Who is in the court?”

From the question, one can assume that there would always be attendants in the court. Or at least this would be the case for anytime the king was awake. As the king wanted something read to him, then the scribe would have been awoken to read to him. As the two were in the palace awake, others would stand ready to meet whatever request may be made.

It’s obvious from the previous verse that the king is looking to rectify the oversight of honoring Mordecai. It is on his mind, it is a new day, and whatever adviser or attendant was in the court could be inquired of, or directed, to attend to the matter. The circumstances which follow are more than ironic, but almost comical in how they play out. Man has a sense of humor, and man possesses nothing which God does not possess or understand. And so what follows, along with the exacting timing of all of the events, shows us that the Lord directed them for the sake of irony as much as anything else.

^{4  (con’t)} Now Haman had just entered the outer court of the king’s palace

One can sense the urgency of Haman’s arrival at the palace. It is still early in the morning, and yet he has excitedly gone to the palace with all alacrity to have his plan executed at the earliest possible moment. He probably didn’t sleep any more than the king did, tossing and turning at the delightful thought of fulfilling his plan of the previous evening, which was…

^{4  (con’t)} to suggest that the king hang Mordecai on the gallows that he had prepared for him.

An unused gallows is a pointless gallows. The thing had been prepared, and Mordecai wasn’t on it. All Haman needed was the king’s approval, and that would be quickly rectified. One can almost sense the eager anticipation which flowed through Haman’s pulsing veins.

⁵ The king’s servants said to him, “Haman is there, standing in the court.”

The NKJV unfortunately omits translating the word hineh, or “behold.” It more literally says, “Behold, Haman stands in the court.” Even though there were certainly other officers present, it seems that it was an unexpected surprise that Haman would be there at this time. Being the one who was granted the king’s signet ring back in Chapter 3, it seems that the timing of his coming was quite propitious. He would certainly be well-suited to attending to such an important duty of kingly matters. The irony increases…

^5 (con’t) And the king said, “Let him come in.”

Both men are, at this time, intimately interested in this single Jew. One desires to have him honored in order to fulfill a royal responsibility for having saved the king’s life. One desired to have him executed to fulfill a personal vendetta which had become a kingly responsibility because of the edict concerning all the Jews. The irony is so heavy that it lays upon the royal court like a blanket of morning dew.

⁶ So Haman came in, and the king asked him,

Though Haman is there to make his petition, he must defer to the king first, responding to any need or question. Only after this, could he then make his request. Had he come at any other time and sought the king’s attention, he would have been the one to speak his desires first. “King Ahasuerus, Haman is seeking your presence.” “Send him in.” “Hey Haman, what’s on your mind.” The timing here is literally brought to the difference between one sentence – either initiated by the king, or initiated by Haman. The entire story pivots on the king’s question in this one verse.

^6 (con’t) “What shall be done for the man whom the king delights to honor?”

It is Mordecai who is on the king’s mind. If the king had said, “Why are you up so early, what can I do for you there old boy?” the entire course of events may have taken a different turn. But the matter of Mordecai is preeminent on his mind, and therefore, pleasantries are dispensed with. The king feels a debt has been unfortunately left unpaid, and it must be dealt with first. The question is asked in a manner which seeks impartiality. No name is given, no circumstances are detailed. It could be for something small to something exceedingly great. However, it is really early in the morning, the royal chronicles are laid out with someone reading them, and the king is asking a question, probably based on them. Haman not knowing this considers the question, possibly in light of his having “saved” the empire by recommending the removal of the Jews. Of course! That must be it…

What honor has been bestowed upon this One?
What has been granted for His noble deed?
Surely something must have been done
But if not, we must correct that, and do so with speed

How can He be repaid for the thing He has done?
What He did was a noble thing indeed
We need to faithfully reward this One
What would bless him? What does he need?

What shall be done for the Man who has helped the King
Tell me if you can suggest anything that will do
What will to Him happiness bring
This is what I am asking of you

II. The Dog and His Bone (verses 6-9)

^6 (con’t) Now Haman thought in his heart, “Whom would the king delight to honor more than me?”

Well of course! He is called into the king’s presence without having first requested an audience. He had been the brilliant architect behind the removal of the Jews. He was the only one invited to Esther’s banquet yesterday, and he was the only one who was invited for the second banquet later on this same day. His skill of leadership, obviously noted even by the queen, meant that the king’s high approval of him is what was on the king’s mind. With this obviously his thoughts, he suggests something truly fitting for himself, the great and awesome Haman…

⁷ And Haman answered the king, “For the man whom the king delights to honor,

If anyone else was on Haman’s mind as being a possibility to honor, he would have skipped these words entirely. However, he is thinking only of himself as the candidate for the honor to be presented, and so by repeating the words of the king, he is adding honor on top of honor. However, it simply says, “The man whom the king delights to honor.” The word “for” is inserted for supposed clarity, but it is unnecessary. The broken nature of the sentence shows the excitement in Haman’s response.

Q: “What shall be done for the man whom the king delights to honor?” A: The man whom the kings delights to honor… well let me tell you!”

⁸ let a royal robe be brought which the king has worn,

It is noted that wearing a kingly robe would be a breach of Persian law, but the king might allow it at his command. As it is a robe the king had worn, it is signifying a special robe, not necessarily the regular garments which he would wear from day to day. Here Haman is looking for the highest form of recognition, showing the king’s absolute favor of the individual by granting one of his own special robes to be placed upon the favored subject. This is similar to the bestowal of the garments by Pharaoh upon Joseph in Genesis 41, and the granting of Jonathan’s garment to David in 1 Samuel 18. It is also foreshadows the laying of kingly attire upon Christ as is seen in the gospels.

^8 (con’t) and a horse on which the king has ridden,

A royal horse carries much the same symbolism of wearing a royal robe. It would be evident to all that the one being carried was truly highly honored. In Genesis 41, Joseph was made to ride in Pharaoh’s second chariot. And when Solomon was to be ordained as king in David’s place, David directed that he be taken on his own mule to Gihon for the ceremony. This honor would be made all the more distinct by another symbol of kingly authority…

^8 (con’t) which has a royal crest placed on its head.

It is argued whether this is a royal crown for the rider’s head, a royal crown from the king’s head, or a royal crown for the horse’s head. The Hebrew, however, is specific. It is for the horse. Ancient Assyrian monuments depict the king’s horse wearing a sort of crown. A special crown or crest is something that would identify it as the king’s own horse. The honor would be great. This verse contains the last use of this word kether, or crown, in the Bible. It was first seen in verse 1:11, and now we can bid it adieu.

⁹ Then let this robe and horse be delivered to the hand of one of the king’s most noble princes,

Not only does Haman suggest that the royal robe and horse be furnished, but that it be first delivered to one of the king’s princes. It is the same word used to describe the nobles of the kingdom in verse 1:3, ha’partemim, or “the nobles.” It is a Persian word brought into the Hebrew which literally means “first.” In other words, Haman, thinking the king is speaking of honoring him, is looking to have some other noble act as his own footman. It is ironic that the noble prince selected for the task would, in fact, be him! This would include not only bringing the stated items, but actually placing them on the individual…

^9 (con’t) that he may array the man whom the king delights to honor.

The verb is actually third person plural – “that they may array the man.” This is speaking of all involved in getting the things to him and ensuring he is attired in them. Haman is thinking of a fashion party, with himself being attended to by the king’s own servants and even his own noblemen. He would be the cat’s meow as others tended to him. As Adam Clarke says about these words, “Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled.”

^9 (con’t) Then parade him on horseback through the city square, and proclaim before him: ‘Thus shall it be done to the man whom the king delights to honor!’”

Being arrayed in royal splendor would do no good if nobody saw it. And it would only be partial joy if only those in the royal palace saw it. But it would be high honor indeed if all were to see it. The man so honored would be forever adored by the people of Shushan if he were so honored in public. Haman’s greatest dreams were about to come true. He would be the hero of the common people among whom he passed. They would willingly bow to him and offer him praise and honor! These same types of honor were granted to Joseph in Genesis 41:43 –

“And he had him ride in the second chariot which he had; and they cried out before him, “Bow the knee!” So he set him over all the land of Egypt.” 

Honors from the King for the Man
This is what our King chose to do
For the One who reported the treacherous plan
The king is pleased with this Man through and through

Rewards are waiting for those who also assist the King
His favor shall also be poured out on you
Honor and blessings upon yourself you shall bring
Yes, when you please the King, honors will ensue

Be pleased to know that your deeds will be seen
Nothing will be forgotten for those who please the King
From start to finish and all in between
Your faithfulness will to you favor and honor bring

III. The Fall of the Fallen (verses 10-14)

¹⁰ Then the king said to Haman, “Hurry, take the robe and the horse, as you have suggested,

The urgency of the command shows that the king felt as if a royal pardon for delaying such an honor would next be necessary. He had overlooked the saving of his own life by another, and he wanted that oversight rectified immediately. The advice given was appropriate to the situation, there was a noble ready and available to carry it out, and the implements were right there in the palace. In a short span of time, the debt to the throne would be repaid with honor to the subject who deserved his wages for his attentive care.

The words here tend to confirm that the crown, or crest, was for the horse and not for the rider. It was to accompany the horse. If it were otherwise, it would have been included in the list for the rider. Instead, it is simply a part of the words, “as you have suggested,” meaning that the horse would be so ornamented, and also conducted by a footman.

^{10 (con’t)} and do so for Mordecai the Jew who sits within the king’s gate!

To ensure exactly who would be granted the honor, he signifies the name, the race, and the position held. All of this would have been recorded for him in the chronicles, and he is simply repeating what was just then relayed to him.

Some call into question the historical truth of the account because of these words. They ask how it is possible that the king would have forgotten that he had consigned all of the Jews to death and so honor a Jew in this way. However, Haman’s words in Chapter 3 never said anything about the Jews.

All he said to the king was, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom.” With a little more talk about them, he offered to have them eliminated and to place the money in the king’s treasuries to do so. The subject of who these people were was never mentioned. For all the king knew, Haman was speaking of gypsies, tramps, and thieves. It was Haman who harbored the ill will, and the recompense for his wickedness towards the Jews was now coming back upon him.

^{10 (con’t)} Leave nothing undone of all that you have spoken.”

The great honors which Haman had longed to be heaped upon him, would now be lavished by him upon his mortal enemy. The hatred between the Amalekites and the Jews was ancient. Within only moments, his first battle in the war which would lead to victory over them was about to commence. But instead, he was now within moments of the most humiliating defeat of all.

¹¹ So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square, and proclaimed before him, “Thus shall it be done to the man whom the king delights to honor!”

Haman had arrogantly assumed he would be the recipient of the honors. By asking for a noble to attend to the task, he had unknowingly appointed himself to accomplish it. He could no more ask to be left off from attending to it as any other noble could for Haman. The decision was made, and the duty was to be carried out without complaint or comment.

It would be hard to fully imagine the mental state of either man as the events unfolded, but it would have been a highly sorrowful day for Haman, and a day of joy, even if temporary while still facing extermination, for Mordecai. It is possible that he may have now felt the first twinge of hope for his people since the issuance of the edict against them.

This verse introduces another set of two’s. Mordecai is invested with special clothes and accompanying honors appropriate to his good deed toward the king. In verse 8:15, he will again be noted “in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple.” They contrast in that here he is temporarily honored for a deed accomplished in the saving of the king. There it will be for a permanent appointment as a royal in the king’s palace. They contrast, and yet they confirm the honorable deeds and skill of Mordecai.

¹² Afterward Mordecai went back to the king’s gate.

Since chapter two, it has been seen that Mordecai sat in the king’s gate. Thus he is either a eunuch or he filled some other employ within the king’s realm. The gate is from where he came when Haman came to collect him, and the gate is to where he returns upon the granting of his high honor. With that behind him, he now returns to his regular place of employ, seemingly not puffed up at all about what occurred. Instead, he quietly resumes his routine life, waiting to see if Esther will prevail in her own mission. On the other hand…

^{12 (con’t)} But Haman hurried to his house, mourning and with his head covered.

While Mordecai took his honors in stride, Haman has not fared so well. There is urgency in returning to his house, as if he needed to shut himself in from the outside world. And on the way there he both mourned, a sign of deep distress, and he covered his head, a sign of exceeding shame. When David was overthrown by his son Absalom, it says in 2 Samuel 15:30 that as he fled, he ascended the Mount of Olives weeping as he went, and he had his head covered and went barefoot. Likewise, it says this in Psalm 44 –

“My dishonor is continually before me,
And the shame of my face has covered me,” Psalm 44:15

Jeremiah also speaks of the shame of drought, a sign of the Lord’s displeasure –

“Because the ground is parched,
For there was no rain in the land,
The plowmen were ashamed;
They covered their heads.”Jeremiah 14:4

This verse now introduces another set of two’s. Here Haman’s face is covered by himself at the beginning of his downfall as he flees to his house in shame, hoping for comfort. In verse 7:8, his face will be covered by others as he is led off to the gallows at his house in disgrace. They contrast in detail, but they confirm the full and final downfall of wicked Haman.

¹³ When Haman told his wife Zeresh and all his friends everything that had happened to him,

Haman was not one to keep his emotions to himself. If he were alive today, his Facebook post would include all the sad details of the day. Instead, he told his wife, and all of his friends what had occurred, probably hoping for them to say, “Don’t worry about a thing, every little thing is going to be alright.” But that is not the response he receives. Here it uses the same word as it did in verse 5:11, translated as “told.” It means to recount. Before he recounted all of the great things which had occurred to him. Now he recounts all the miserable things which have come about. What a difference a day makes. He is now hoping for consolation. Instead…

^{13 (con’t)} his wise men and his wife Zeresh said to him, “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him

Scholars have pondered over the words here, as if they are hard to explain. How could they know this? From there, commentaries go into detail about how it was understood that the Jews were under divine protection and that it was obvious that Haman has sealed his fate because of this. But they already knew he was a Jew when they recommended he be hung. That is seen in verse 5:13.

What has become obvious to them isn’t that there has been some sort of divine protection over the Jews that they knew about all along, but that there is the king’s favor resting on two of them. It is Haman who signed the decree and sealed it with the king’s signet. It is he who bore ill to an entire group of people because of his heritage and his hatred. But his hatred was directed at exterminating a group of people who had found the king’s favor, first through Esther the queen, and now through Mordecai who sat in the king’s gate.

Now, from this logical chain of events, they could then see that a divine force was at work. It was not before, but only after the event, that this was now evident. This is why they are termed “wise men.” They are able to discern the situation based on the observable facts which have led to where things are now. Because of this, they tell Haman that he will not succeed in his plans…

^{13 (con’t)} but will surely fall before him.”

ki naphol tipol l’panav – “for falling you will fall before him.” The idea of these words is that “because of your fall, your total fall is assured.” What has begun will continue until it is completely finished. They are as certain of this as they are that honey is sweet.

This verse finishes a set of two’s. Starting in verse 5:10, he began to consult his friends. The two contrast one another. There, he consulted them to brag and to seek counsel. His friends gave him counsel in how to destroy Mordecai. In this, he called them for mourning, and they have revealed that it is Mordecai who will destroy him. The two accounts contrast, and yet they confirm that the enmity between the two will end in destruction. In Haman, we can see the truth of the proverb –

“Whoever digs a pit will fall into it,
And he who rolls a stone will have it roll back on him.” Proverbs 26:27

Haman had metaphorically dug a pit for Mordecai, and he will fall into it; and he had attempted to roll away Israel, but they will roll right back upon him.

*¹⁴ While they were still talking with him, the king’s eunuchs came, and hastened to bring Haman to the banquet which Esther had prepared.

There is a rapid succession of events which has come about in this chapter, culminating in this final verse. Whereas just one chapter before, he was bragging about being the only one invited to Esther’s banquet, now he is fearful of having made the wrong decision concerning the Jews. He needs time to think through what to do, but time is not his friend. Instead, the royal court has come to gather Haman for the second banquet of Esther. What was a point of bragging and hoped-for joy, would now be a tasteless time of trial and trepidation. One can almost anticipate the outcome, if not the events themselves, of what lies ahead at Esther’s banquet.

Again, as we have seen on numerous occasions already, the divine hand of the unseen Lord is directing the events for us to see and contemplate. If the account is true, and we can be assured it is, will we look at what has happened as random chance and dumb luck, or will we look at the events as marvelous markers of the Lord’s guiding hand, leading Israel to a good end?

The reason this is important to contemplate in a story like Esther, is because the story is mirrored throughout history in the Jewish people. Is everything that has happened to them simply one long string of chances happening to turn out as was prophesied at Mount Sinai by the Lord through Moses? Or, is it more than chance?

As humans, we are saved by faith in the finished work of Jesus Christ. The record of His life is sufficient to bring anyone to salvation if they will simply respond to the call. But God hasn’t just left that witness and said, “Take it or leave it.” He has confirmed the word which points to Christ not only in Christ, but in the people from whom Christ comes – and to whom He has promised to return.

Israel is more than a cosmic aberration. They are a divine marker of God’s faithfulness to His word. He chose them to lead to the Incarnate Word, Jesus, and He has promised to keep them until the end despite their rejection of that same Divine Word. The story of Esther is a story of the unseen Lord’s faithfulness. And it is a part of the greater, longer, and more intricate story which has been going on for thousands of years.

When your faith in the world around you is shaken, and if your own faith in the promises of the Lord are likewise shaken, take time to reflect on the unbelievable faithfulness of the Lord to His unfaithful people, Israel. They have been surrounded by so many enemies, and such great enemies, so often, that all reason should tell us they should be a long distant memory. But they are not.

And so, in His faithfulness to Israel, we can be encouraged of His faithfulness to us. Have faith in Christ, do not swerve in your love of His word as it applies to you, and be responsible to follow it, applying it to your life constantly. In this, your walk will be sound, and your days will be well spent.

Closing Verse: “The king’s favor is toward a wise servant,
But his wrath is against him who causes shame.” Proverbs 14:35

Next Week: Esther 7:1-10 It’s a cursed way to die… (Hang Him High) (9^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

The Man Whom the King Delights to Honor

That night the king could not sleep
So one was commanded to bring
The book of the records of the chronicles
And they were read before the king 

And it was found written that Mordecai
Had told of Bigthana and Teresh, as he ought
Two of the king’s eunuchs
The doorkeepers who had, to lay hands on King Ahasuerus sought 

Then the king said
“What honor or dignity has been bestowed for this on Mordecai?”
And the king’s servants who attended him said
“Nothing has been done for him.” This was their reply
So the king said, “Who is in the court?”

Now Haman had just entered the outer court of the king’s palace
To suggest that the king hang Mordecai
On the gallows that he had prepared for him: such was his malice

The king’s servants said to him
“Haman is there, standing in the court”
And the king said, “Let him come in”
To me, have that guy Haman report

So Haman came in, and the king asked him
“What shall be done for the man
———-whom the king delights to honor? Tell me plainly
Now Haman thought in his heart
“Whom would the king delight to honor more than me?” 

And Haman answered the king
“For the man whom the king delights to honor” Yes, he said
Let a royal robe be brought which the king has worn
And a horse on which the king has ridden
———-which has a royal crest placed on its head 

Then let this robe and horse be delivered
To the hand of one of the most noble princes of the king
That he may array the man whom the king delights to honor
Yes, you should commit to do this thing

Then parade him on horseback through the city square
And proclaim before him, you see:
‘Thus shall it be done to the man
Whom the king delights to honor!” So should it be

Then the king said to Haman
“Hurry, take the robe and the horse, as you have suggested
And do so for Mordecai the Jew who sits within the king’s gate!
Leave nothing undone of all that you have spoken
———-as I have now attested

So Haman took the robe and the horse
Arrayed Mordecai and led him on horseback
———-through the city square
And proclaimed before him
“Thus shall it be done to the man
———-whom the king delights to honor with fanfare

Afterward Mordecai went back to the king’s gate
But Haman hurried to his house
Mourning and with his head covered
And feeling like a louse

When Haman told his wife Zeresh and all his friends
Everything that had happened to him
His wise men and his wife Zeresh said to him
Words that were quite grim

“If Mordecai, before whom you have begun to fall
Is of Jewish descent
You will not prevail against him
But will surely fall before him; a bad end you cannot prevent

While they were still talking with him
The king’s eunuchs came, while he sat there scared
And hastened to bring Haman to the banquet
Which Esther had prepared

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…