Why doesn't the book of Esther mention God?

The Book of Esther is one of those few portions here and there of the word of God which are remarkable for the absence of His name. This has often surprised many: the Jews themselves were not able to understand it, and there are many Christians who are not much better; so much so, that it has been the habit, especially in these latter times, for some to treat the book with a certain measure of distrust, as if the absence of the name of the Lord were a just suspicion — as if it could not be of God because God's name was not there. Now, I hope to show that it is a part of the excellence of the book that the name of God is not there; for there are occasions when God veils His glory. There is no occasion where He does not work, but He does not always permit His name to be heard, or His ways to be seen. I shall show that it is precisely what the character of the book requires — that the name of God should not be there; and this, therefore, instead of weakening the claim of Esther to its place in the holy volume, will rather show the perfectness of the ways of God, even in so exceptional a fact as the absence of His name in an entire book.

The Book of Esther is the answer to that question, and shows us that when God could not own them in any way whatever, — and where, too, they were not owning Him publicly, — when there was no sign on God's part, nor on the people's part — where the name of God, therefore, is now entirely in the secret — is not named once throughout the book — yet where there is all this, there is seen the hand and working of God secretly in favour of His people, even in the most irregular condition in which they can be found. This is the nature of the book, and this, I believe, is the solution of the difficulty as to the name of God not being once named in it. We shall see abundant confirmation of what I have referred to when we look into the book. I just give, so far, a little intimation of its character in order that we may take heed to it the more, as the various incidents come before us.

The Book of Esther is almost entirely characterised by divine providence. It is the only book in the Bible where God’s name is not mentioned at all. This has astonished many readers but the reason for it is that He is not dealing with His earthly people in a direct and visible way in the events recorded in this book. And yet His finger can be seen very clearly in many details. It is indeed a very interesting book.

Here we have another final view historically in the book of Esther; but it is in a quite different direction, for we have a picture of the secret providence which never fails to watch over them while they are scattered among the Gentiles. And this it is that accounts for no introduction of Jehovah or even Elohim in the book, which rationalistic ignorance alleges against its divine inspiration. Oh, the folly of heeding what these enemies of God (and therefore in divine things of man also) say about scripture! Were their learning and ability as great as they conceive for themselves and their school, nothing avails but faith for the true and spiritual intelligence of God's word. For their system excluding faith excludes God also, and is a constant crying up of man in any and every form; so that assuredly the issue is that the blind guides lead their blind followers into the ditch. Now to faith the absence of God's name is here in unexpected but exquisite harmony with the book, and its intrusion would not have been in perfect keeping with the secret working for the people (publicly Lo-ammi) preserved extraordinarily, while their enemies are completely, foiled and overwhelmed. It stands alone from beginning to end the deeply interesting witness of One unseen and unnamed Who none the less surely works in the anomalous state of the Captivity, carrying out by seemingly nothing beyond human means the vindication of those who, faulty as the people had been, secretly feared Him, and the catastrophe of their adversary, though in possession of assured and boundless means to compass their destruction.

More striking still is the special divine design here, of which the omission of God's name is an essential part. It was intended to mark that, when the people, already Lo-ammi, were in such circumstances among the Gentiles that His name could not be named, His secret providence on their behalf comes out unfailingly. This is so sure and manifest, that no detailed proof is required. Yet deep religious feeling is latent throughout, as in the Jewish horror of the Agagite, the fasting of Esther, and the feast of Purim. It was indeed what people call an "invisible church" to the utmost.

The Septuagintal addition, we may add, brings in God's name to the destruction of that silence which so embarrasses Canon Rawlinson and most persons. When the people were in such a state that God could not own them, He unseen, unnamed, cares for them. How could He acknowledge a daughter of Israel married to the great king? The book looks at the dispersion, as Ezra and Nehemiah did at the returned remnant. It is thus unique as well as invaluable throughout its ten chapters.

We mention the two leading objections. The first objection is that the name of God does not appear in this book. Some ancient teachers have tried to overcome this objection by the theory that the name of Jehovah is found a number of times in the initial letters of certain sentences, which letters spell the sacred name. Jehring, Bullinger and others have adopted this attempt to vindicate the book. But this is at best only a fanciful endeavour to do away with this objection. We believe the Holy Spirit is the author of the book of Esther and has given in it a correct report of this remarkable episode in Jewish history. He does not conceal things and to use initial letters of certain words to produce another word is an extremely unsafe method of Bible study. The Spirit of God had a valid reason why He omitted the name of God, which we state later.

Some have suggested that inasmuch as Esther was to be used in connection with the feast of Purim (a feast of merrymaking) the name of the Lord was omitted on purpose to avoid its irreverent use amid the scenes of feasting and drinking. Professor Cassel in his lengthy commentary on Esther states that the omission of the name of God was an act of prudence and caution from the side of the person who wrote this account. Others claim that the report was taken mostly from Persian records, which would explain the absence of the name.

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.

Esther means "I will be hidden," and the book deals with the Jews during the time of their captivity, outside their own land, hidden among the nations, yet cared for providentially by the God whom they had disobeyed. Yet God's name is not found in the book: He is also hidden. He cannot link His name publicly with them, for their dispersion is chastening because of disobedience. Moreover, these had chosen to remain in Persia despite God's having opened the way for them to return to Israel: they had no real concern for returning to God's place for them when others had done so.

The books of Ezra and Nehemiah have dealt with the remnant of Israel who returned to the land when the Persian king had given them permission for this. But there were still many Jews who chose to remain in Persia. If they had faith, it was so weak that there was no energy to get back to God's appointed place for them. The book of Esther then shows the way in which God dealt with these Jews in spite of their lack of faith. But it has been often observed that God's name is never mentioned in the book. Why not? Because Israel had not submitted to God's authority and were in such a condition that God did not publicly own them as His people, consistently with what He had said in Hosea 1:9, -- not My people."

This book particularly teaches us the invisible care of God for those of His people who preferred to stay in the land of exile although they could have returned to Palestine since the days of King Cyrus of Persia (see book of Ezra). Jehovah watched with tender goodness and care over this large part of the Jews, which He could no longer recognize as His people in front of the world. He hid Himself before them as it were. This is why God is not mentioned once in this book. Already in the antiquity the Jews had considered this striking characteristic as fulfilment of the prophecy in Deut. 31:18.

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.

The purpose of the book of Esther has admirably been stated by Professor Cassel: "It is a memoir written by a Jew to all his people who are scattered in the extensive countries of Persia, in which are recorded the wonderful interpositions of Providence in their deliverance from destruction, which appeared to be certain. It has no other purpose but to narrate this; it is not called upon to give information about other matters; albeit it gives a picture of Persian court life, the like of which is found nowhere else."

It brings out the great fact that the Jewish people out of their own land, and no longer in any outward relation to God, are nevertheless the objects of His gracious care. This broken relationship seems to be the reason why the name of God is avoided in the book. In spite of their unfaithfulness they are still His people, for God's gifts and calling are without repentance. He covers them with His protecting hand and watches over them and in His own way and His own time acts in their behalf, delivering them from their enemies.