Analysis of The of Esther - Book Report/Review Example

?Introduction The Book of Esther is unique due to several issues. It contains a very interesting and informative material about the nature of life inthe Persian Empire of a certain historical period. While the Hebrew text of the book does not contain the name of God, it is entirely permeated by a deep religious spirit. Some researchers consider the book of Esther as not a real story, but as some kind of parable or a pseudo historic narrative, but this view can contradicted by a number of facts, in particular, a detailed description of life and environment, the personality of the Persian king Ahasuerus, the peculiarities of language, a mass of authentic Persian and Zend names. History The events described in the book took place in the so-called Persian period (539-331 BC), after the return of large numbers of Israelites to the land of Palestine from exile. Most of the exiles decided not to return to Palestine, despite the fact that they were urged to leave Babylon by such prophets as Isaiah and Jeremiah, who lived at that time (Isaiah 48:20, Jeremiah 50:8, 51:6). Also, Jeremiah was referring to the fact that they should have left Babylon after 70 years of their stay there, because it was the will of the Lord (Jeremiah 29:10), who once again would bless them in the promised land based on the covenant concluded with their fathers (Deuteronomy 28). Esther and Mordecai were among those Jews who did not follow the prophetic commandments to return. In various ancient sources the Persian king, who is described in the book of Esther, is called in many ways, and this is reflected in the translations of the Bible into different languages. In the English Bible he is called Ahasuerus. He is also usually known as Xerxes. Also, sometimes he is even called Achashverosh or Achshiyarshu. This king ruled the Persian Empire since 485 to 465 BC. He was a strong and energetic leader. Also, in religious literature he “is not thought to be an active Jew-hater or someone who initiates persecution” (Schwartzmann, 2011: 124). The events described in the book took place in the period of time, which divides chapters 6 and 7 in the Book of Ezra. More specifically, the events take place in the decade between 483 BC (since the third year of Ahasuerus’ reign; Esther 1:3) and 473 BC (the end of the 12th year of his reign). The Book of Esther is the only book of the Bible, where God’s name is not mentioned. Quotes from the book of Esther can’t be found in the New Testament. Its scrolls were not found among the Dead Sea Scrolls. It does not mention either the Law of Moses or sacrifices. All this is consistent with the view that the Jews who settled in the Persian Empire moved away from observing the Law and, therefore, the will of God. They also refused to perform their duty to return to the Promised Land and restore the worship of Jehovah in the temple. Fahlbusch et al (1999: 134) state that “the Book of Esther is the oldest record of hatred of the Jews in the narrower sense of dislike because the Jews are different on the basis of their law”. In the Book of Esther there is no mention of prayers, although it mentions fasting. For instance, in the other books of this period a prayer in the words of the main characters plays an important role (a good example is the books of Ezra and Nehemiah). But Mordecai and Esther do not pray. Maybe they both were not well versed in spiritual matters, except for their belief that God will protect His people. Whom the Book of Esther was addressed to? If the researchers knew who were the first readers of the Book of Esther it would be easier to interpret it. The book contains several references to dates that correlate the narration with a certain period of the existence of the Persian Empire, but it has no hint concerning the time of its creation, and no clear indication of the target audience. Some scholars suggest that the Book of Esther was written in Persia, and then transported to Palestine, where it was included into the collection of the Old Testament books recognized as canonical. More plausible is another view, which considers the assumption that the author, living in Palestine, described these events in Persia for the benefit and edification of his brothers who had returned to the Promised Land. It is unlikely that it was designed for the Persian readers. Its mission was certain – to encourage the Israelis, reminding them that God works in their favor, and even the people who had refused to return to the Promised Land may serve as an instrument of His grace. Whenever the Book of Esther was written, the time of its occurrence was very difficult for the Jews in Palestine. It took 21 year to build the Temple (536-515 BC), and—as it is told in the second half of the Book of Ezra—in the reign of the real Ahasuerus (the son of Xerxes), i.e. in 464-424 BC, the spiritual condition of the people left much to be desired. Both Ezra and Nehemiah clearly understood the reason of this: people were not following the terms of the commandment written in Deuteronomy, and thus they were under the influence of God’s judgment, rather than His blessing. In light of this it becomes clear what a wonderful source of encouragement could the Book of Esther serve for the Jews who fought for the restoration of their nation and the system of worship that had existed before their captivity. After all, the book clearly indicated that the hostile tribes, which represented a great danger to the Jews, would never conquer this people chosen by God. Israel was under His protection, despite the fact that much of it remained outside the Promised Land. And while the God of Israel is not mentioned in the Book of Esther, this this book, no doubt, inspired the idea of ??the need to worship Him. As it was mentioned already, the book contains no hint as to who was its author, but whoever this person was he was well informed of the life of the Persians and their culture. The narrative suggests that it was created by an eye-witness: The author of the book of Esther would appear to have been familiar with the boundaries of the Persian empire (1:1), the topography of the palace in the citadel of Susa (1:5-6), Persian civil administration (1:14) and postal service (3:13; 3:10), as well as the customs of the royal court (Vriezen & Van Der Woude, 2005: 469). The author was probably a Jew. There are several theories that it was written by Ezra or Nehemiah, but there is no convincing evidence in favor of this fact. The Plot The main character of the book is Esther – a relative and pupil of the Jew Mordecai (Mordechai), who lived in Susa, and who had once saved the life of King Ahasuerus (Artaxerxes). When the king faced the problem of choosing a new wife (instead of Vashti rejected by him, he decided to marry Esther. One of the Ahasuerus’ court nobility—Haman the Agagite—was extremely annoyed by the fact that Mordecai had refused to bow down before him. Having created a web of intrigues Haman succeeded in persuading the king to destroy the entire Jewish people. On hearing this, Mordecai demanded that Esther should defend her people before the king. Contrary to the strict court etiquette—the violation of which could lead to loss position and even life—Esther appeared before Ahasuerus uninvited and persuaded him to visit the feast which she had prepared. During this feast she approached him with a request to protect the Jews: “For how can I endure to see the evil that shall come unto my people? Or how can I endure to see the destruction of my kindred?” (Esther 8:6). She was confident because the king treated her kindly: “Then said the king unto her, What wilt thou, queen Esther? And what is thy request? It shall be even given thee to the half of the kingdom” (Esther 5:3). After the king had learned the intrigues of Haman, he ordered to hang Haman on the same gallows that he had prepared for Mordecai: But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows (Esther 9:25) Besides, he issued a new decree to counterbalance the decree about the extermination of the Jews. This decree granted the Jews the right to oppose execution of the first decree (Ahasuerus explained this decision by the inability to cancel king’s order). By virtue of this decree the Jews took up weapons to defend their lives and destroyed many of the enemy, and also ten sons of Haman. In memory of this the Jews had established the Feast of Purim: “And the decree of Esther confirmed these matters of Purim; and it was written in the book” (Esther 9:32). Religious Value and the Role of God According to Christian doctrine, the Book of Nehemiah identified the Jews, who had restored their land, but had been deprived of God’s presence, except for the common blessings of God and recognition of the Jews as His people. Therefore, no matter how much time has passed, their position instructively leads the people to the point where the Messiah is revealed in order to confirm the prophecy, end the crime, and bring the everlasting righteousness. The book offered the last representation—until the appearance of Christ—of the history of Israel, and of the grace and patience on the part of God. The Book of Esther shows the position of Israel or, more precisely, the position of the Jews beyond their own land, being regarded under the hand of God and as the object of His care. The fact that He still cares about them—and this book proves this fact—when they were no longer in a position of those accepted by God, and had lost all the rights to His defense, is an extremely appealing and important moment in the acts of God. When His people are in a position like this God cannot open to them, but He nevertheless continues to think about these people. God’s actions in this case are not an open intervention on His part for the good of His people, which could no longer take place, but a prudent care, which gave these people conditions for existence and preservation in front of their enemies. Those who were in danger were the Jewish prisoners and those who had returned to the land of Canaan. If it had happened due to the lack of confidence and energy on their part, lack of love to the house and the city of God, then it should be considered as the evidence of a larger most absolute and highest goodness, and the highest absolute faith of God himself. The history described in this book, according to Christian doctrine, shows a hidden and prudent care, which God has bestowed on the Jews, when even with the support of their position as the Jews they entirely destroyed their connection with Him, and were deprived of all the rights of the people of God. They no longer showed interest to God’s commandments. Even in this situation God was watching them and cared about them—His beloved and blessed people—in spite of their unfaithfulness for God’s gifts and calling, which were unanswered. This story, being well weighted, seems to be appealing and instructive. The highest and constant God’s concern shows the place of this people in His mind. As it was noted above, there is no mention of God in the Book of Esther. And this is an important aspect. God does not reveal himself. But behind the reign and mistakes of the kings who control this world God holds the reins of power through His providence. He watches over the execution of his intentions and all that is necessary to implement them. Also, He cares about His people, whatever their position or the force of their opponents. In this way the people are blessed. It should be noted that faith under the patronage of God, and acceptance of faith, should be present even when there are no acts of God in regard to His promises. It concerns the God’s rule, not salvation. Salvation is not an issue for discussion in this respect. A pagan reigns and does what he desires. He takes pleasure in marrying one of the daughters of Benjamin (According to Jacobs (1999: 111) “in the book of Esther (2: 5) Mordecai is described as a ‘Jew’ (Yehudi) even though he belonged to the tribe of Benjamin). This is indeed a sad decision for the people of God. This position is opposite to the whole divine law, the entire devotion in other circumstances. But in this case it does not lead even to the admonition. The people of Israel are lost in regard to their own position. But God works in His supreme power, and uses this sad sign of their position to protect them from destruction which threatened them. Nehemiah reveals the last link between the people and God before the appearance of the Messiah. This is a long-suffering relationship, in which God does not recognize His own people. This relationship is providential and imperfect. The Book of Esther, on the other hand, teaches people that God in His supreme power supervises the scattered Jewish people and saves them, even without any external communication. It also shows that—without canceling a single share of decisions made by Him—God protects them without revealing himself, by hidden means. The Christian scholars also note another interesting point of this book, namely, prudent measures taken by God, such as a favorable moment when everything happens. Even in the king having insomnia is shown in a very interesting way, as if a hand of God commands everything, and those who seek His will can rely on Him at all times and under all circumstances, even when the escape seems impossible due to all the intrigues of the enemies and their apparent success. The end of the book is a historical picture of very specific facts about the reign of pagans, but some scholars note that in the image of Mordecai the author has meant the Lord himself as the head of the Jews, in close connection with the throne that rules everything. Conclusion In the context of Christian doctrine the Book of Esther is most often viewed as a book about God’s providence. Providence means that God lovingly directs the course of history for the execution of His righteous goals and plans. He has no confusions or accidental coincidences. The main idea of this book lies in the fact that even when Israel forgot about God, the Lord was mindful of His chosen people. The author might have deliberately excluded the name of God from the text of the Book of Esther, in the same way as Israel at that time excluded God from their lives. But despite this, the Book of Esther reminds its readers that God never forgets his promises and intentions, and firmly declares that He is actively involved in people’s lives, even when they do not notice it. The name of God name is not mentioned in the Book of Esther not because He would be offended by this fact. God in the Book of Esther is not a symbol or allegory. In contrast, no mention of God is a literary device intentionally used by the author, by which he shows the readers that even when they forget about God, He tirelessly continues to take care of them. References Fahlbusch, E., Lochman, J., Mbiti, J., Pelikan, J. and Vischer, L. (1999) The Encyclopedia of Christianity. Volume: 2, Grand Rapids, MI: Wm. B. Eerdmans. Jacobsj L. (1999) A Concise Companion to the Jewish Religion, Oxford: Oxford University Press. Schwartzmann, J. (2011) ‘The Book of Esther-a Case Study of Ideological Interpretation’, Shofar, vol. 29, iss. 4, p. 124. The Bible. New International Version. Available at http://www.biblegateway.com/ Vriezen, T. and Woude V. (2005) Ancient Israelite and Early Jewish Literature, Boston: Brill. Read More