Quiz 84-Esther

Esther 3:1-15

After these things King Ahasuerus promoted Haman son of Hammedatha the Agagite and advanced him and set his seat above all the officials who were with him.  And all the king’s servants who were at the king’s gate bowed down and did obeisance to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or do obeisance.  Then the king’s servants who were at the king’s gate said to Mordecai, “Why do you disobey the king’s command?”  When they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai’s words would stand, for he had told them that he was a Jew.  When Haman saw that Mordecai did not bow down or do obeisance to him, Haman was infuriated.  But he thought it beneath him to kill only Mordecai. So, having been told who Mordecai’s people were, Haman plotted to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.

In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur—which means “the lot”—before Haman for the day and for the month, and the lot fell on the thirteenth day of the twelfth month, which is the month of Adar.  Then Haman said to King Ahasuerus, “There is a certain people scattered and separated among the peoples in all the provinces of your kingdom; their laws are different from those of every other people, and they do not keep the king’s laws, so that it is not appropriate for the king to tolerate them. If it pleases the king, let a decree be issued for their destruction, and I will pay ten thousand talents of silver into the hands of those who have charge of the king’s business, so that they may put it into the king’s treasuries.” So, the king took his signet ring from his hand and gave it to Haman son of Hammedatha the Agagite, the enemy of the Jews. The king said to Haman, “The money is given to you, and the people as well, to do with them as it seems good to you.”

Then the king’s secretaries were summoned on the thirteenth day of the first month, and an edict, according to all that Haman commanded, was written to the king’s satraps and to the governors over all the provinces and to the officials of all the peoples, to every province in its own script and every people in its own language; it was written in the name of King Ahasuerus and sealed with the king’s ring.  Letters were sent by couriers to all the king’s provinces, giving orders to destroy, to kill, and to annihilate all Jews, young and old, children and women, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.  A copy of the document was to be issued as a decree in every province by proclamation, calling on all the peoples to be ready for that day. The couriers went quickly by order of the king, and the decree was issued in the citadel of Susa. The king and Haman sat down to drink, but the city of Susa was thrown into confusion.

Deeper Dive into the passage

The story of Esther and Mordecai can be seen as a moral tale about the dangers of pride and the virtues of humility and courage. Haman’s downfall is a classic example of how pride leads to destruction, while Esther’s bravery and Mordecai’s wisdom lead to salvation. This can be interpreted today as a reminder of the importance of standing up for what is right, even when it is risky.

Although God is not explicitly mentioned in the Book of Esther, the narrative suggests a divine orchestration of events. The writer might have been conveying that God works through ordinary people and events to bring about His purposes. This can be seen today in how individuals can make a significant impact through seemingly small acts of courage and faith. Esther’s story can be likened to individuals who stand up against injustice, such as whistleblowers who risk their careers to expose corruption. The historical accuracy of the Book of Esther is debated among scholars, with some viewing it as a historical novella rather than a literal account. However, its themes of courage, identity, and divine providence remain relevant.

Esther 9:20-34

“Mordecai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, enjoining them that they should keep the fourteenth day of the month Adar and also the fifteenth day of the same month, year by year, as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor. So the Jews adopted as a custom what they had begun to do, as Mordecai had written to them. Haman son of Hammedatha the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur—that is, ‘the lot’—to crush and destroy them; but when Esther came before the king, he gave orders in writing that the wicked plot that he had devised against the Jews should come upon his own head, and that he and his sons should be hanged on the gallows.

Therefore, these days are called Purim, from the word Pur. Thus because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, the Jews established and accepted as a custom for themselves and their descendants and all who joined them, that without fail they would continue to observe these two days every year, as it was written and at the time appointed. These days should be remembered and kept throughout every generation, in every family, province, and city, and these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants. Queen Esther daughter of Abihail, along with Mordecai the Jew, gave full written authority, confirming this second letter about Purim. Letters were sent wishing peace and security to all the Jews, to the one hundred twenty-seven provinces of the kingdom of Ahasuerus, and giving orders that these days of Purim should be observed at their appointed seasons, as Mordecai the Jew and Queen Esther enjoined on the Jews, just as they had laid down for themselves and for their descendants regulations concerning their fasts and their lamentations. The command of Queen Esther fixed these practices of Purim, and it was recorded in writing.”

Deeper Dive into the Passage

The passage aims to establish Purim as a perpetual festival commemorating Jewish survival against annihilation. This reflects a historical need for identity and unity among Jews in diaspora.
The narrative underscores God’s unseen hand in protecting His people, even when His name is not explicitly mentioned in the text. The establishment of Purim may also reflect an integration of Jewish customs with Persian culture, as seen in the adoption of feasting and gift-giving.

The writer likely intended to convey a message of hope and resilience to Jews living under foreign rule. By highlighting the reversal of fortune—from sorrow to joy—the text reassures the audience of divine protection and justice. Today, Purim is celebrated with joy and charity, reminding us of the importance of community solidarity. A modern parallel might be how communities come together during crises, such as natural disasters, to support one another.

Esther 1:10-22

On the seventh day, when the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carkas, the seven eunuchs who attended him, to bring Queen Vashti before the king, wearing the royal crown, in order to show the peoples and the officials her beauty; for she was fair to behold. But Queen Vashti refused to come at the king’s command conveyed by the eunuchs. At this the king was enraged, and his anger burned within him. Then the king consulted the sages who knew the laws (for this was the king’s procedure toward all who were versed in law and custom, and those next to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven officials of Persia and Media, who had access to the king and sat first in the kingdom): “According to the law, what is to be done to Queen Vashti because she has not performed the command of King Ahasuerus conveyed by the eunuchs?”

Then Memucan said in the presence of the king and the officials, “Not only has Queen Vashti done wrong to the king but also to all the officials and all the peoples who are in all the provinces of King Ahasuerus. For this deed of the queen will be made known to all women, causing them to look with contempt on their husbands, since they will say, ‘King Ahasuerus commanded Queen Vashti to be brought before him, and she did not come.’ This very day the noble ladies of Persia and Media who have heard of the queen’s behaviour will rebel against the king’s officials, and there will be no end of contempt and wrath! If it pleases the king, let a royal order go out from him, and let it be written among the laws of the Persians and the Medes so that it may not be altered, that Vashti is never again to come before King Ahasuerus; and let the king give her royal position to another who is better than she. So when the decree made by the king is proclaimed throughout all his kingdom, vast as it is, all women will give honour to their husbands, high and low alike.” This advice pleased the king and the officials, and the king did as Memucan proposed; he sent letters to all the royal provinces, to every province in its own script and to every people in its own language, declaring that every man should be master in his own house.

Deeper Dive into the Passage

The removal of Queen Vashti highlights the absolute power of King Ahasuerus and the patriarchal society of ancient Persia. The king’s decision reflects societal norms where women were expected to be obedient and subservient. Vashti’s refusal can be seen as an early form of resistance against male dominance, symbolising a struggle for dignity and autonomy. The narrative sets the stage for Esther’s rise, showing how divine providence works through human actions to protect God’s people. The writer likely intended to convey the dangers of absolute power and the importance of standing up for one’s beliefs. For the original audience, this story would have underscored the need for faith and courage in the face of oppression. Today, Vashti’s story might resonate with modern movements for gender equality and women’s rights. A modern example could be women standing up against unfair treatment in workplaces.

Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?”  Jesus answered, “Do you ask this on your own, or did others tell you about me?”  Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” Jesus answered, “My kingdom does not belong to this world. If my kingdom belonged to this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”  Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

Deeper Dive into the Passage

The passage highlights Jesus’ kingship as spiritual rather than political. His kingdom is not of this world, indicating a divine authority that transcends earthly power. This reflects the Johannine theme of Jesus as the embodiment of truth, a concept that resonates with the audience’s understanding of divine wisdom. Pilate’s questioning reveals his struggle to understand Jesus’ identity and the nature of truth. This reflects the Roman perspective on authority and justice, contrasting with the Jewish leaders’ religious motivations. Pilate’s question, “What is truth?” underscores the philosophical and existential inquiries of the time.

The narrative fulfills Old Testament prophecies about the Messiah’s suffering and rejection. Jesus’ trial before Pilate is a pivotal moment that aligns with the prophetic tradition of a suffering servant, intended to resonate with early Christian communities familiar with Jewish scriptures. Today, this passage can be seen as a reflection on the nature of leadership and truth. In a world often divided by political and ideological boundaries, Jesus’ message of a kingdom “not from this world” invites us to consider values that transcend earthly power. A modern example might be a leader who prioritises integrity and truth over political gain, embodying the principles of Jesus’ teachings. The account of Jesus before Pilate is considered historically plausible, given its presence in all four Gospels and its alignment with Roman practices of the time. However, the theological emphasis on Jesus’ kingship and truth may reflect the evangelist’s interpretative lens, aiming to convey deeper spiritual truths to the early Christian audience.