1. Idolatry and Identity
We saw from ch.1 that the world in which Xerxes reigned was a dangerous one for all who crossed his path. His reign was a parody of the real and blessed reign of God and of his anointed. In this second scene, the ground for which was prepared by that first chapter, we see that point being further developed.
After 4 years (during which he has suffered a humiliating defeat at the hands of Greece) Xerxes remembers Vashti (is he regretting his decision to banish her?) and on the advice of his attendants calls for a search to be made “for beautiful virgins for the king”. His harem is going to be enhanced with the loveliest virgins in the land and Xerxes will have free choice as and when he wants of any of them.
This kind of scene would probably produce lurid headlines in our tabloid press (‘King beds new girl every night!’). It is a scene that should make us recall Genesis 2 and shudder at the deconstruction of creation. Here is rampant idolatry, with the creature’s lust knowing no bounds (nb: remember Solomon’s harem, too).
Secular history also tells us that boys fared as badly as girls – 500 were gathered and castrated each year to serve as eunuchs. This is a world very far removed from the just and joyous reign of a good Creator. This is the world in which our story unfolds.
But the whole story of scripture is that there is another story being worked out within history and in the midst of a world in which raw power is used to exploit and oppress. That story is the story of a people chosen by God for the sake of the world – and in vv.5-7 we see that people highlighted through the introduction of two central characters in this book, Mordecai and Hadassah his cousin.
The author reminds us that the Jews are in Persia because of the exile which was a result of their sin. The God who chose them to be his people takes very seriously the conditions he laid down for their relationship – if they sinned, they would lose their home in the land. But if they sought him again, he would rescue them and return them.
That return has, in part, taken place and so the question is implicitly raised: will the Lord also rescue his people who have not returned to the land? Can he be relied upon in any and every situation or can his people out-sin his grace? Is he faithful and, if so, how does that faithfulness intersect with his people’s responsibilities?
Those deep and searching questions are opened up in this story and are, of course, of great interest to us today. We, too, live in the exile of a sinful world as a minority people. We, too, fail the Lord and struggle at times to see his ways. What does this chapter teach us about our response in such a situation?
And notice that the main character is given two names – her Jewish name, Hadassah, and her Persian one, Esther. She lives in two realms at once, there are twin contexts for her life and the choices that she makes are made where those two realms meet and clash. That’s the context for our lives too. How she manages that will have much to teach us.
2. Providence: The Unseen God is Active
With those twin markers laid down, this chapter steadily unfolds one of the controlling themes of the book: the unseen, unmentioned God is active and in control of events. That point is made in a number of ways in this chapter:
• the extensive use of the passive voice shows that here are people being swept along by circumstances beyond their control – and that applies to Xerxes too.
• Esther’s beauty is clearly a gift from God (v.7)
• both Hegai (v.9) and Xerxes (v.17) are impressed by her
What is also interesting is that God’s providence is being worked out over time – as we noted, four years has gone by since the events of ch.1. We do well to remember the lesson Peter taught us – with the Lord a day is as a thousand years and vice versa.
The clear focus on God’s providence is saying that something far bigger than choosing a new queen is being played out here. The God who made the universe and who called Abraham and formed Israel is still active in the lives of his people. This God is still – even when it is unseen – working his purposes out.
We need to take the appropriate comfort from that.
3. How human actions intersect with God’s sovereignty
But there is a very big point that needs to be set alongside the control of God over all history. This chapter (no less than the whole book) raises the question of how his control intersects with the choices and decisions of some very fallible human beings. The fact that there is someone in ultimate control in this universe does not mean it’s a case of que sera sera and our choices are irrelevant.
But what are those choices?
• Esther chose not to stand against the system that chose her with the other virgins;
• They chose to conceal Esther’s identity as a Jew (v.10)
• Esther ‘played the game’ and made herself as beautiful as she could for the king (v.15)
There are interesting parallels here with the book of Daniel (which of course shares a similar setting): Esther has two names, she is taken into the circle of the King and trained in the ways of the Persians but, unlike Daniel and his friends – at least at this stage – she doesn’t make any objection to what is suggested to her but simply follows the advice of the man in charge.
Now, notice two crucial points:
i) The choices made by Mordecai and Esther are ambiguous – some of us might agree with them, others might not – e.g. ‘marrying’ a pagan king. But what of, say, Jer. 29:4ff? The fact that there is room to question what they did does not mean it is open season on them and their ethics. The author of the book doesn’t offer us an opinion on what they do, he simply describes it.
This is the nature of life in a sinful world – sometimes we just don’t know what to do for the best; sometimes we feel trapped by events and unable to decide as we would wish to; and sometimes we just want to take the easy road.
If we’re tempted to judge Esther and Mordecai, in the absence of any definite criticism in this book, we do well to recall Paul’s words in Romans 14:4 about not judging another’s servant.
We should also bear in mind the example of the Hebrew midwives and Rahab who all took less than straightforward decisions and yet were commended by God. That isn’t to say situational ethics are the order of the day; it’s just to notice that things are not always as straightforward as they seem and a little humility would go a long way.
ii) The second crucial point we need to handle here is that Esther (and to a lesser extent Mordecai) makes decisions without a direct word from God in the situation – and so must we.
Of course, where scripture is clear, we simply need to follow what the Lord says but often we will discover that although there are clear principles in scripture, it doesn’t deal in the specifics as often as we might like.
In those times, what are we to do? Do nothing until, somehow, the Lord gives us a definite word? That might sound the spiritual thing to do but we aren’t promised any special words from God. The answer of scripture is this: “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him and he will direct your paths.” (Prov. 3:5,6)
We confess our ignorance to God and trust him to direct our paths as we make our choices and act in faith. To do nothing until we hear God’s voice will often be a recipe for relying solely on our emotions and imagining that they are from God; they may not be.
Esther had no direct word from God but she acted. Was she wise or foolish? It’s hard to say. One thing we do know: she was not aware of how the situation was going to develop. The important thing always, not just when we cannot see the way, is to commit ourselves into the hand of God. He is always active in his gracious purposes. As Moses wrote, “His works are perfect and all his ways are just.”
