Esther 3:13a-g, 5:1-13 LXX, 8:12a-i; Psalm 85/6; Phil 2:-11; 1 Timothy 2:1-4
We have seen already how the LXX version of Esther makes God the main character, with Mordecai’s initial vision and closing interpretation, and with the poignant prayers of both Mordecai and Esther as the action heats up. Our final episode on Esther continues to draw back the curtain on the human drama so we can see how God is at play even in political matters, and so that we can, with these two godly Jewish characters, adopt an attitude of humility and thanksgiving, rather than arrogance and self-assertion, in times of uncertainty.
In this installment, we consider the two official letters of the king (King Ahasuerius in the Hebrew and King Artaxerxes in the LXX), and his unexpected but dramatic encounter with Queen Esther, which is the turning point of the drama. I will only give highlights of the two letters, but read the meeting of the king with Esther in full.
As we might expect, both of the letters written by the king are concerned with governance. The monarch avers in his first letter (Esther 3:13a-g) that his reign is not marked by “the power of authority,” but gentleness, and that his decree against the Jewish race is now being given in order to “restore the peace desired by all men.” The king speaks also of his dependence upon his counsellors, and especially Haman, who has convinced him of the continuous and insidious disloyalty of the Jewish people, whose presence in his empire has made security impossible. He has been informed that they “continuously disregard the ordinances of rulers” and that they, by their own strange laws, “perpetrate the worst evils.” They alone, of all the peoples from India to Ethiopia, are “in opposition to every other person.” As a result, he decrees the fourteenth day of Adar as their extermination date, so that this hostile people will die, and tranquilty may be secured.
The letter serves, as we read it, to explain the way that the king has been deceived, so as to scapegoat a particular people, and to highlight the deception of Hamas, who is second in command and thus “responsible for such matters” as maintaining the peace, but who has a very personal grudge against Mordecai. In the flow of the narrative, readers are led to see how monarchs, even with the best of intentions, can be misled by ambitious subordinates who are not doing their jobs as they should, and who want to use their own secondary power to harm those whom they hate. By this ordinance, Haman hopes not only to distract the king from the problems in his empire, which he should be tackling with industry, but also to settle a personal score which really has nothing to do with the king. Mordecai’s refusal to bow before Haman has been, in Haman’s imagination, extended to an “opposition to every other person,” and a dishonoring of the king’s commands. It makes no difference to him that Mordecai has previously saved the king’s life by exposing a plot against him. Later, we will discover that Haman also is compromised in his loyalty to the king, and hopes secretly that the Macedonians, his own people, may have the ascendency over the Persian king. An appeal to the king’s natural desire for tranquilty, calm, peace, stability, and an “undisturbed state of affairs” is a clever way to gain what he wants—terror and destruction throughout the kingdom, polarization of its citzens, and fear, that may in fact weaken loyalty to the monarch.
According to the story, the king’s second letter (Esther 8:12a-i) is actually composed by Esther (probably with the help of Mordecai) since the king orders, “Write it yourselves in my name.” It is a carefully worded missive that speaks in general terms of how some who rise to power become “puffed up” and maliciously “high-minded,” so that they do not consider the judgment of God, who sees all, and actually turn to violence, plotting even “against their benefactors.” Nor is this an abstract matter, but has occurred, says the letter, “in the midst” of the kingdom. Of course, the letter has Haman in view, who is soon named, even as the king, channeled by Esther, promises in the letter that he will “be on guard for the future, maintain the kingdom undisturbed for all…and always judg[e] fairly in the matters that come to our attention.” As for Haman, his excessive pride and ambition have made him a traitor to the king’s benevolence, and his deceptions have sought to harm not only the Jews in general, but the king’s beloved spouse Esther, and the hero Mordecai. By the bloodshed that he has incited, Haman, himself a Macedonian, “expected to catch the Persians undefended,” and give an opportunity for Madedonia to conquer her. (This is a motive we find only in this letter!) However, the king now knows that Haman has plotted and lied; that the Jewish laws are in fact “just” and that the Jews are “children of the Most High God,” who cares even for the Gentile kingdom. Haman’s execution, which has taken place before the writing of the letter, demonstrates the king’s change of mind and heart, and he encourages his peoples not only to help the Jewish people who may still be in danger of a pogrom, but to celebrate what was to be the day of their destruction now as a time of deliverance and rejoicing.
This second letter, then, reaffirms the good intent of the pagan monarch by exposing the lies he has believed, and assuring the citizens of his determination not to judge unfairly again. The special place of the Jewish people, endowed with God’s Law, and called God’s children, is affirmed, as well as the way in which destruction has been turned to vindication. The Most High God is celebrated for this reversal, since He has “guided the kingdom … for us in the most excellent manner.” Further, the joy of the Jews is extended as a feast day to all “well-inclined Persians.” Taken together, the letters illustrate what may happen if those who worship the true God pray for even pagan leaders. As 1 Timothy 2:1-4 instructs the faithful, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.”
In their campaign to enlighten the king, Esther and her uncle have been both faithful and shrewd. The narrative shows that they are well aware of the fickleness of monarchs, and so they have begun their interventions with prayer and fasting—not just their own, but that of all the faithful. Despite the king’s claim to be moderate and generous, Esther is well aware that her uninvited audience with the king may lead to her death, and Mordecai has reminded her that the king may not be as willing to grant clemency to the whole Jewish people, but only to his wife as an exception—after all, he has made a royal decree just prior to Esther’s plea, and to repeal it would to lose face.
The second letter, then, is a work of great diplomacy, enduing the king with probably more knowledge than he has—especially about the Torah, the character of the Most High God, and the identity of the Jews as God’s children. The extension of the feast of Purim to the entire kingdom speaks of the desire of Esther and Mordecai not only for vindication and safety, but for the knowledge of God throughout this pagan land. However, as Christians who have been taught to “turn the cheek,” we may not feel completely at home in the vision of the enemies’ utter destruction, also indicated in the letter. We would want, perhaps, to see a complete revolution of the king’s imagination – and indeed, a renewal of Mordecai and Esther, that goes further into mercy from mere judgment. As Christians, it is helpful to remember that the Old Testament stories are just that—stories.
This means that the narratives themselves, and even the solemn letters within them, are not to be always taken as full theology—such knowledge of God comes only with the revelation of the God-Man, who humbled Himself to death that the whole world might be released from sin and death. The letter’s description of utter devastation to be wreaked upon the enemy is descriptive, not prescriptive, for those who have taken to heart the example of Jesus. However, the generosity of extending the celebration beyond the Jewish enclaves remains remarkable: “celebrate this outstanding day among your feasts with all rejoicing.”
The king, then, has made an about-turn! We see this actual revolution dramatized and explained in his encounter with Esther, especially in the longer LXX version of chapter five:
On the third day, when she ended her prayer, she took off the garments in which she had worshiped, and arrayed herself in splendid attire. Then, majestically adorned, after invoking the aid of the all-seeing God and Savior, she took her two maids with her, leaning daintily on one, while the other followed carrying her train. She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen with fear. When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. And he was most terrifying.
Lifting his face, flushed with splendor, he looked at her in fierce anger. And the queen faltered, and turned pale and faint, and collapsed upon the head of the maid who went before her. Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. And he comforted her with soothing words, and said to her, “What is it, Esther? I am your brother. Take courage; you shall not die, for our law applies only to the people. Come near.”
Then he raised the golden scepter and touched it to her neck; and he embraced her, and said, “Speak to me.” And she said to him, “I saw you, my lord, like an angel of God and my heart was shaken with fear at your glory. For you are wonderful, my lord, and your countenance is full of grace.” But as she was speaking, she fell fainting. And the king was agitated, and all his servants sought to comfort her.
And this point, both the LXX and Hebrew text have the king asking her what she wants, and she invites Haman and the king to a banquet.
Esther the penitent becomes now, before the king, in her splendid clothing but abiding humble spirit, Esther the Queen and the suppliant suppliant. The external difference between the King and Queen is stressed, as she is pale, but he robust. He is terrifying and yet God marks her courage, and changes the king internally so that he matches the boasting of his letter–he is moderate, now, and clement. In the Hebrew version, Esther touches the scepter, but here in the LXX version, she is too faint, and the king himself unceremoniously springs from his throne, catches her, and touches the scepter to her neck. We may be reminded of even the King of kings, who is figured as a wealthy father running out to save the prodigal. Here the earthly king waives his law, which actually was imposed on Esther’s predecessor, Vashti, and takes on the compassion of the LORD. Esther says that the king reminded him of “an angel of God”—and now he acts as a benevolent angel, breathing mercy and not judgment. All this, we hear, comes from God Himself, who changes the spirit of the king to gentleness. Here, as the two parties meet, everything turns: Esther is vindicated in her humility, and the king leaves his accustomed dignity to care for his wife.
The direction of the story is reminiscent of Psalm 85/6, which pictures the needy soul humbly asking for God’s salvation, the being of the true God over any other so-called deity, the need of the Gentiles for enlightenment, and the desire of God to save His own from the deepest pit:
Incline your ear, O LORD, and answer me, for I am poor and needy.
Preserve my life, for I am godly;
save your servant, who trusts in you—you are my God…
Give ear, O LORD, to my prayer; listen to my plea for grace.
In the day of my trouble I call upon you, for you answer me.
There is none like you among the gods, O Lord…
All the nations you have made shall come and worship before you, O Lord….
I give thanks to you, O Lord my God, with my whole heart,
and I will glorify your name forever,
For great is your steadfast love toward me;
you have delivered my soul from the depths of Sheol.
O God, insolent men have risen up against me;
a band of ruthless men seeks my life, and they do not set you before them.
But you, O Lord, are a God merciful and gracious,
slow to anger and abounding in steadfast love and faithfulness.
Turn to me and be gracious to me; give your strength to your servant,
and save the son of your maidservant.
Show me a sign of your favor,
that those who hate me may see and be put to shame
because you, LORD, have helped me and comforted me.
So here we see the outward and inward lives of leaders, and learn how God cares for them, too. We go on in the next episode to read the delightful tale of Tobit, which shows God’s care for the family, even in times of distress and oppression. In this time of insecurity and change in the USA, may we be a people who turns to God for help, asking that he support and direct us—and our leaders.
Edith M. Humphrey 