Book of Esther - Bible Survey

The book of Esther relates actual history: the circumstances, the plight and the deliverance of the Jews who had not returned from the Babylonian captivity but remained in what became the Medo-Persian Empire. God moves behind the scenes (His name Jehovah, or Elohim, does not even occur in the book) but He observes and controls everything (even whether or not a heathen king is able to fall asleep at night, and what he reads if he can’t). The book bears many lessons to do with trust in God and His providential dealings, the courage of faith, the beauty of grace, etc.

The writer of the book of Esther tells us the story of the great deliverance granted to the Jews throughout the extensive dominions of Ahasuerus, from the spiritual standpoint of the Jews of the dispersion. He puts on record a true story which is almost stranger than fiction. The story abounds in what men would call dramatic situations and the most remarkable coincidences.

We may consider the providence of God in two ways. In the first aspect, men have the public spectacle before their eyes every day: the indisputable manifestation of this providence, as the apostle says: "[God] did not leave himself without witness, doing good, and giving to you from heaven rain and fruitful seasons, filling your hearts with food and gladness." (Acts 14:17) The second aspect is of a providence which is hidden in its ways and purpose, in such a way that men can discern it only through its final result. In this way a Moses — and such examples are frequent — saved from the waters by the ways of providence, and introduced in the same way to Pharaoh's court, becomes the deliverer of his people. At every turn we find this second character of Providence in the book of Esther. Remaining hidden, it directs events, and only faith knows that it is at work and counts on it. This is also the reason why, faith is necessary in order to understand this book. To summarize, here we find secret Providence acting in the midst of the most terrible dangers which could assail the people under the governmental wrath of God — in order to give them rest through vengeance upon their enemies and in order to introduce the reign of peace.

This brings out in a marked way the character of the Book of Esther. The reader will observe that, throughout this interesting section of inspiration, the name of God is never heard. Yet His finger is visibly stamped upon everything. The most trivial circumstances displays His “wonderful counsel and excellent working.” Nature's vision cannot trace the movement of the wheels of Jehovah's chariot, but faith not only traces it, but knows the direction in which it moves. The enemy plots, but God is above him. Satan's every movement is seen to be but a link in the marvelous chain of events by which the God of Israel was bringing about His purpose of grace respecting His people. Thus it has been, thus it is and thus it shall ever be. Satan's malice, man's pride, the most hostile influences, are all but so many instruments in the hand of God for the accomplishment of His gracious purposes. This gives the sweetest rest to the heart amid the ceaseless tossings and fluctuations of human affairs. “The end of the Lord” shall assuredly be seen. “His counsel shall stand, and He will do all His pleasure.” Blessed be His name for this soul-sustaining assurance! It quiets the heart at all times. Jehovah is behind the scenes. Every wheel, every screw, every pivot in the vast machine of human affairs is under His control. Though His name be not known or acknowledged by the children of earth, His finger is seen, His word is trusted and His end expected by the children of faith.

It is true the name of God is absent, but God is nevertheless present in this little book. We find Him revealed on every page, in His providence, in His overruling power, in the preservation and deliverance of His covenant people. God cared for His people and Watched over them, though they were unfaithful to Him. He frustrated the plan of the enemy. It is true they did not call on Him, but nevertheless His sovereignty in grace is displayed towards them. God's government is therefore revealed in this book though His name is unmentioned.

It has been often remarked that the name of God is not found in the Book of Esther. This is characteristic. God does not shew Himself. But, behind the power and the mistakes of that throne to which the government of the world had fallen, God holds the reins by His providence; He watches over the accomplishment of His purposes and over everything necessary to their fulfilment; and He cares for His people, whatever may be their condition or the power of their enemies. Happy people! (compare, as to Israel, Jer. 31:20).

34 The Book of ESTHER tells us in what manner God in His providence, whilst hiding Himself, takes care of Israel. It has often been remarked that God is not named in this book: this is just what is fitting, for the subject is God's providence when God does not openly shew Himself.

The book of Esther furnishes us with another example of how God moves behind the scenes of man's little world, and though the subject is approached from a different angle and many of the chief actors are godless potentates dealing with matters of high policy, yet the proof of it is not one bit the less striking. It is perhaps more striking when we remember that Esther is one of the two books in the Bible in which God is not mentioned. Just where God is not seen and events move on apparently without Him, there most clearly He is at work behind the scenes.

The story unfolded in Esther is well known to all our readers. It concerns itself with the fortunes of the Jews who remained behind in the lands of their captivity after a remnant had returned to the land of their fathers under Zerubabel, Ezra and Nehemiah. These latter were evidently the pick of the people, for the idea of returning to Jerusalem, and facing the privations and troubles and reproach which that entailed, would only appeal to those who feared the Lord and thought upon His Name and purposes. Those of a more worldly-minded type, who had comfortably settled down and acquired possessions and wealth in the lands of their dispersion during the seventy years, would be much less likely to face the sacrifices involved in such an uprooting.

Now whilst God worked openly amongst the remnant who returned, raising up His prophets, who directed them by inspired utterances, He did not manifest Himself at all amongst the mass who remained. As they had declined from His ways so did He hide Himself from their perceptions, so much so that the whole story of their wonderful deliverance from a great impending catastrophe can be related without God being mentioned at all, and Mordecai, who was chief amongst them, and personally, as far as we can judge, a pious man, could only say to Esther, "If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place." A certain measure of confidence he evidently possessed, but "another place" is a very poor substitute for GOD. The book ends with "Mordecai the Jew next to king Ahasuerus," so that he was a kind of second Daniel, yet how greatly inferior! The one a successful viceroy, "seeking the wealth of his people and speaking peace to all his seed"; yet without any direct touch with the living God. The other no less great and successful as a viceroy, but also a prophet of God, instructed himself in the mind of God and the communicator of it for the instruction of others.

In His providence God brings the young Jewess Hadassah (Esther) to the Persian court. She succeeds in preventing the threatening destruction of all her race by Haman, who was set above all the princes. Haman is hanged and Esther's cousin Mordecai, the pious Jew and Haman's opponent, receives his position. After the Jews' revenge upon their enemies the days of Purim (pur = Persian: lot) are established in remembrance of these events.

Esther had been adopted by her uncle (or cousin, see 2:7), Mordecai. Through God’s providence she receives not only the attention but the favour of the king and becomes his wife. However, Haman, an ambitious and evil character aspiring to high honours at the Persian court, is so enraged by Mordecai’s refusal to bow to him that he plots to kill not only Mordecai, but the entire Jewish race. In his quest for revenge, a decree is passed that, effectively, mandates the genocide of the Jews.

Esther pleads with the king to show mercy to her people. She brings to his attention that Mordecai had saved the king’s life by uncovering an assassination plot. King Ahasuerus decides to reward Mordecai, exalts him to great honours, condemns to death Haman the antagonist and passes a second decree – this time to save Esther’s people who were on the brink of extermination.