Divine Reversals in the Book of Esther

God is famous for divine reversals:

• Abraham and Sarah are childless; now Abraham is the father of many nations.
• Joseph is sold into slavery and imprisoned; then he’s appointed as head over all Egypt, second in command to Pharaoh himself.
• Moses and Israel are pursued by the Egyptian army; the sea opens, lets Israel pass through, and the Egyptian pursuers are drowned.
• Messiah is arrested, beaten, tortured, publicly shamed and unjustly murdered; God raises him from the dead and exalts him to the highest position.

Divine reversal is God having the final say. God intervening in human affairs to make His way triumph over what wicked people think and do.

Divine reversal is God not only undoing an ugly or difficult situation, but transforming it into a great event in which the participants are vindicated and God is glorified.

Divine reversal is a signature of God throughout the Scripture. It happens consistently throughout the Bible. And it’s evident everywhere in the book of Esther.

In the book of Esther, the very historical context in which the book takes place is a kind of divine reversal. It’s set during the Jewish exile in Babylon/Persia, between the time of Ezra and Nehemiah: the people of Israel were set to be like every other people on earth – conquered, assimilated, gone from history.

Just like every other people group, just like every other religion.

But, God steps in and divinely reverses the situation: the captors of the Jewish people – the Babylonians – are overthrown, and the new king, Cyrus the Great of Persia, not only permits Jews to return to Israel, but also sends money and resources for the rebuilding of the Temple. This is the historical context of Esther, and it’s a divine reversal of fortunes for God’s people.

Divine Reversals in Esther’s Life

Queen Esther’s own story is a small reversal: her parents both dead or missing, she’s an orphan with little hope in the ancient world. God steps in, finds her a loving man – her older cousin – who functions as a parent, nurtures and encourages her until “such a time as this”; the moment she is called on to save the people of Israel.

When Esther first hears of the king’s decree to ethnically cleanse the Jews from Persia, she fears for her own life, thinking if she approaches the king, she will be imprisoned or killed. In ancient Persia, anyone approaching the king unasked would be killed unless the king raised his royal scepter.

God divinely reverses the situation: when she enters, not only is her life sparred by the king, but he offers her half his kingdom.

Throughout Esther, the queen’s identity might be used against her; she may be killed because she’s a Jew. But in the end, divine reversal yet again: it is the timely revelation of Esther’s identity that saves her and the Jewish people.

Divine Reversals in Mordechai’s Life

When Mordechai overhears of a plot to assassinate the king, he’s worried: not only for the king, but also for his cousin Esther, who may no longer hold her royal position. God divinely reverses the situation: not only is the plot foiled, but Mordechai is rewarded with great honors, even being led through the streets on horseback, with Haman leading the horse by hand and announcing Mordechai’s honor.

When Haman’s hatred of Mordechai oozes out of the heart and into actions – and having built gallows on which to impale Mordechai the next day – instead the king discovers how Mordechai foiled the assassination attempt. Now, instead of death by impalement, Mordechai is given the signet ring of the king.

And in a final and decisive reversal, Mordechai refused to bow to the powerful Haman, thus putting his life in danger. But instead of death, Mordechai’s ultimate vindication is produced at the end of the book:

“Morderchai's fame spread throughout all the provinces and he grew yet more powerful. For Mordecai was second only to King Ahasuerus, preeminent among the Jews, and held in high esteem by the multitude of his people. He sought their good and spoke for the welfare of his descendants.”

Esther 10

Divine Reversals in Haman’s Life

Divine reversals work the other way, too: for wicked people, seemingly good situations can be reversed, and all the planned evil backfires and falls on their own heads.

Take Haman’s life for instance.

He gains the favor of the king – good for Haman. And gets the king to sign a decree stating all people must honor him – good for Haman. This seemingly good situation for a wicked person is divinely reversed: When the king hears of Mordechai foiling the assassination, it is Haman who must honor Mordechai. Divine reversal.

Haman’s anger burns against Mordechai. Using his influence, Haman convinces the king to decree the death of Mordechai and the Jewish people in Persia.

Sounds like a good thing for Haman.

But when Haman builds the gallows for Mordechai and goes in to the king to ask for permission to execute him, the King stops Haman and tells him to parade Mordechai through the streets, to give him a royal robe and a signet ring, and to declare, “This is what is done for the man who honors the king!”

Haman isn’t finished. Now fully humiliated, he doubles down: he’ll soon execute his plan to have all the Jewish people put to death.

But, God steps in and divinely reverses the situation: not only is Mordechai spared, not only are the Jewish people spared, but Haman is put to death…on the very gallows he created for Mordechai! And not only Haman, but his sons as well.

Haman sought the genocide of the Jewish people. Instead, divine reversal: the enemies of the Jewish people are killed:

The king granted the right for Jews in every city to assemble themselves and to protect themselves—to destroy, kill and annihilate any army of any people or province that might attack them and their women and children, and to plunder their possessions. The day appointed for this in all the provinces of King Ahasuerus was the thirteenth day of the twelfth month, the month Adar. A copy of the written edict was distributed to every province and made known to the peoples of every nationality so that the Jews would be ready on that day to avenge themselves on their enemies.

Esther 8

Divine reversal!

And we’re not done yet: after this edict, many people became Jews and joined the people of Israel:

Throughout every province and throughout every city, wherever the king’s edict and his law went, the Jews had gladness and joy, banquets and holidays. Many peoples of the land became Jews, because the fear of the Jews had overcome them.

Esther 8

When Haman is invited by Queen Esther to the special banquet, he’s prideful, bragging that he alone is invited to the King and Queen’s banquet. But by the end of the night, his plot is exposed and he’s begging Queen Esther for his life. Divine reversal.

Haman’s grand plan had been to see the Jews murdered and their possessions confiscated. But God stepped in and divinely reversed the situation: by the end of Esther, a decisive reversal again: Haman’s own estate is handed to Esther.

Divine Reversal for the Jewish People

The Jewish people had a royal decree against them for their destruction. Divine reversal: Jews are not destroyed, but instead are permitted to assembly and defend themselves “against any army or people.”

The Jewish people in dispersion had come in as defeated slaves; a lowly people whose homeland was destroyed and occupied by a great foreign power. But through the actions of Ezra, Esther, and Nehemiah, God divinely reverses the situation: not only is Israel free once again, but they’re people of renown and good repute with many peoples joining Israel: “many peoples of the land became Jews, for the fear of the Jews fell on them.”

The Jews in Persian had wept, torn their clothes, and put on sackloth and ashes; their destruction assured by the laws of the most powerful nation on earth. But God stepped in and divinely reversed the situation: instead of destruction, “gladness, joy, banquets and holidays”:

Mordecai urged them to celebrate Purim every year…in every generation…remembering when their sorrow turned into joy and their mourning into celebration. These were to be days of feasting, celebration and sending presents of food to one another and giving gifts to the poor.”

Esther 9

And it wasn’t long after the events of the book of Esther took place that God enacted an even greater divine reversal: Nehemiah and the exiles returned to Jerusalem.

Penning Psalm 126, the psalmist spoke of the great divine reversal following Esther like this:

When the Lord had brought our captives home
Back again to Zion
We were filled with joy and song
Our mouths were filled with laughter
We were like dreamers

Lord, restore our fortunes
Like streams in the Negev desert
Those who sow in tears
Will reap with songs of joy
He who goes out weeping
With tears for sowing
Will return with joyful songs
Carrying a full harvest of joy

-Psalm 126

Sow in tears, reap with joy.

I love that.

Divine reversal in a nutshell. God’s character in a nutshell.

Great news: God’s still doing divine reversals today. He still is reversing situations for his glory, both on the personal individual level, as well as on the national level for his people.

It’s a joyful thing to serve a God who does these things. It’s a joy to serve the God of Divine Reversals.

Chag Purim Sameach, fine Kineti readers.

Purim: 5 unusual lessons for Yeshua's disciples

Classic repost: I wrote this article just prior to Purim 2014 while examining the book of Esther. Enjoy!

Purim is here this weekend, and it's good to remember and celebrate God's deliverance of Israel. Some obvious ones: It’s intriguing to see anti-Semitism's deep roots in humanity, going back to 450 years before Messiah. It's interesting to note how God is not mentioned by name – yet is entirely present – in Esther.

But these things we’ve heard before.

What I want to you show you today is 5 unusual things that stood out to me as I read Esther this morning. Deeper things worthy of amplifying to Yeshua’s disciples.

The Jewish people are still central in God's plans

The book of Esther at first saw resistance from joining the Christian Bible as canon. Some saw it as "too Judaizing." Martin Luther, too, found he could never reconcile with this book. Esther amplifies the Jewish people to a point that made the Church fathers uncomfortable.

The amplification of the Jewish people is unmistakably present in Esther. Even Mordechai's famous plea to Esther drips in saturation with this theme, his statements thoroughly certain of divine protection for the Jewish people:

"If you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to royal position for such a time as this?"

As a follower of Israel's Messiah, I believe that Jews and non-Jews have equal access to God and are joined together in the family of Israel.

Even so, it does not and cannot erase the special calling God has for the Jewish people, the natural branches of Israel. This should be evident in Paul's declaration that if Israel has experienced a temporary hardening of heart towards Messiah, with the result of the salvation of the nations, the Jewish people's return to the Jewish Messiah will be like life from the dead.

Let me repeat that so that you don’t skim over it as religious jargon: The Jewish people returning to the Jewish Messiah will be like life from the dead, and no amount of gentiles coming to faith in Israel’s God will change that.

Even Messiah's own words count Jerusalem and the Jewish people as the gatekeepers of Messiah, his arrival hinging on Israel's acceptance of "Baruch haba b'shem Adonai!”

For those of us in the Hebrew Roots world, we must be cognizant of this reality. Gentiles grafting into the commonwealth of Israel does not negate the special promises God has for the Jewish people. It doesn’t mean gentiles are worse than Jews, but rather, God has a distinct plan for the salvation of the Jewish people.

Those who joined Israel became Jews

This is a particularly controversial thing to say in light of the state of the modern Messianic movement. One group believes they join to Israel through loving Israel's God, Messiah, and Torah. Another group says one must undergo ritual circumcision, at which point, one is a Jew. Yet another group believes it is part of the lost tribes of Israel.

In Esther, towards the end of the book, we read something often omitted from modern Esther retellings. In those days, when the Jewish people were granted this divine reversal of fortunes, "many people from all nationalities joined them and became Jews."

We are not told what "becoming a Jew" in the 4th century BC entailed. But we do know that these people who joined the Jews became Jews themselves. The Biblical command mandating the celebration of Purim mentions this people:

The Jews resolved and took upon themselves, their descendants and all who might join them that without fail they would observe these two days [Purim] in accordance with what was written in [this book] and at the appointed time, every year; and that these days would be remembered and observed throughout every generation...

It reminds me of the Exodus, in which a multitude of non-Israelites joined Israel and identified with her. Hebrew Roots and Messianic gentiles are in this same boat: joining to the Jewish people and standing with Israel.

Does this mean Messiah-following gentiles should convert to Judaism and become Jews? I don’t think so. God's intention isn't for everyone to be a Jew. God has plans for gentiles, too, plans that in their fruition have seen billions of non-Jews turn to Israel’s God through Israel’s Messiah. (Hallelu!)

But it does suggest that joining Israel is a deeper thing than many in the Messiah-following world make it out to be. It is more than Torah observance. It is more than love for Israel's God through Israel's Messiah. It is more than love for Jewish people. At the very least, it is helping and supporting the natural branches of Israel in physical and tangible ways. Aligning oneself with Israel in thought and deed.

Are we really joined to Israel? I don’t think so, not in tangible ways that Jews recognize. That needs to be fixed.

God can use people with pagan names

It feels silly to have to say something that should be so obviously true. And yet, I have to say it because of silliness in our religion.

The name Esther likely comes from the name of a pagan goddess. (The same one that Easter comes from.)

Mordechai likely comes from the phrase, "follower of Marduk", also a pagan god.

While these names were likely given to these Jews by their captors, you don't see Esther and Mordechai waxing indignant over it. There were bigger fish to fry.

So many in the Messianic and Hebrew Roots world concern themselves -- perhaps too much --  with perceived pagan influences. Still others are caught up in names, especially names for God. Some people refuse to worship God unless a particular name is (or isn’t) used. (Can Hebrew Roots folks worship when we adore ‘HaShem’? Can Messianic Judaism folks agree when ‘Yahweh’ is praised and thanked? I can already sense your panties getting bunched up.)

And some religious friends change their given name in order to appear more religious, or to reflect their identity.

I understand why, and yet, here we have Esther and Mordechai, two names of likely pagan origin, and yet names are of little concern in Esther. There were bigger issues to tackle then, and so it is now.

It should be obvious to us that God uses people even if they don't have religious names.

And yes, God can use people even if their names are pagan in origin.

God can use people who do not fit the religious mold

Many of the pioneers and founders of the modern state of Israel were secular, agnostic, or even atheist.

Theodore Herzl, the 19th century founder of Zionism, was agnostic. His opposition? The religious.

Herzl visited many nations and diplomats in hopes to garner support for a Jewish state in Palestine. When he approached the Pope and the Catholic Church, the Pope refused, saying that unless Jews converted to Christianity, the Church would not support a Jewish state.

Herzl saw opposition even among his own people. Certain European Orthodox Jewish communities opposed Herzl and his plan for a Jewish state in Palestine. They erroneously believed that only messiah could restore the Jewish people to Israel.

Religious people stood in the way of God's plans for the creation of the modern State of Israel.

And in that same generation, Eliezer Ben Yehuda moved to Israel nearly a century before its founding and pushed for the resurrection of the Hebrew language. His major opponent? Jerusalem's ultra-Orthdox community. They opposed Ben Yehuda's Hebrew-only newspaper, HaZvi, eventually shutting it down after a year of fierce opposition. Restoring the holy language to a common tongue was a grave sin, you see.

Again, it was religious people who stood in the way of divine mandate.

Israel's first Prime Minister, David Ben Gurion, was by most accounts an agnostic or Jewish atheist. It was through his leadership Israel survived its first decade, a perilous decade characterized by repeated invasions from the Islamic world, motivated by the same anti-Semitic spirit that motivated Haman.

Ben Gurion received little help from the ultra-religious. While the nascent Jewish state was fighting for its very existence, the ultra-religious sought exemption from military service in order to continue religious school. (A decision that is being overturned as I write this post.)

I tell you all these things to drive a point back to Esther and Mordechai.

In the book of Esther, like the founding of the State of Israel, God is hidden, and yet thoroughly present. And his work is accomplished through means religious people do not expect. Sometimes, it is religious people who are opposing God. Perhaps God used secular people because their ears were not so clogged by theology and dogma.

We view Esther and Mordechai as righteous individuals today, even though we know little about their faith life. And what we do know of them isn't exactly a perfect picture of religious life. Both were engaged with a pagan nation, working in the government of an idolatrous imperial power, eating at treif banquets held by a pagan king.

Heck, Esther was wed to a pagan gentile! And if that weren't enough, she was a WOMAN! You know, those people that Judaism restricts from singing, wearing tallits, or carrying Torah scrolls at the Western Wall.

(And – be honest – how many of us religious people would balk at the idea of our daughter marrying a pagan leader? Perhaps it was for this reason Esther was an orphan!)

Religious people balk at such things, and yet God accomplished his purposes despite the circumstances. Sometimes, religion can get in the way of us seeing clearly the divine plan.

As Messiah’s disciples, let us be opened to the possibility that God is at work outside our niche, and can work through people who don’t fit the religious mold.

Revelation of truth in its due time

When Esther was to marry the king, she did not reveal her true identity as a daughter of Abraham. Had Esther strolled into the King's court announcing she was a Jewess, perhaps she may never have wed the king, and in return, never had the opportunity to save Israel.

Messiah's disciples can learn something from this. First, many of Yeshua's disciples wear their faith on their sleeve. I understand why, but sometimes it is a turn-off for people. If we instead showed kindness and service -- did good works without expectation of return -- and without worrying about pushing our belief in Messiah, it can yield good fruit.

Esther did reveal herself to the King -- but only when the time was right. This is an example for us as Yeshua's disciples. "Preach Messiah always, and if necessary, use words."

Lessons learned from Esther

1. The Jewish people are still central to God’s plans. We can say with Mordechai’s boldness and confidence, “relief and deliverance for the Jews will arise”, regardless of the theological forecasts of the religious.
2. Like in the days of Esther, many will attach themselves to Israel, and yet, God’s promises to the Jewish people are not cancelled.
3. God works through unlikely people. Esther and Mordechai both took on names from the pagan world, worked and lived in a pagan culture, and yet God used them for good.
4. God works in ways that often confounds the religious. Esther was not a model religious figure, and yet God used this unlikely soul to accomplish salvation for Israel.
5. God’s timing is not our own. Religious people can often be blustering, impatient, angry, indignant…but Esther’s example is one of patience, fasting, quiet trusting. In this end, this is what swayed the pagan king.

Take in these lessons from Esther, fine Kineti reader, as you remember God’s faithfulness this Purim.

Thoughts on my first visit to an Orthodox Jewish synagogue

Last night, my older brother picked up some food at a kosher meat market. The Jewish guy behind the counter told my brother, “We’re having a Purim service tonight – why don’t you come?”

Purim, for those fine blog readers who don’t know, is the Jewish holiday remembering the story of Hadassah (Esther) in the Jewish and Christian bibles. Unlike the Feasts of Leviticus 23, Purim is not commanded by God; it’s truly a Jewish feast. It is a celebratory festival where Jews celebrate how Hadassah and Mordechai saved the Jews of Persia from an evil Persian politician, Haman, who attempted to exterminate Jews through political means.

So, back to our story last night:

My brother called me up, and off we went to a Chabad Orthodox Jewish synagogue for the Purim holiday. I wanted to record the experience here while it’s still fresh in my mind.

Heading there, I wasn’t sure what to expect. A little nervous, knowing that if anyone knew me to be a believer in Yeshua, I’d probably be unwelcomed. I knew for sure I wasn’t going as a means to convert Jews to another religion; I’m not a salesman out to sell Christianity. I certainly didn’t want to offend or cause discord; knowing full well the Chabadniks practice a very strict form of Judaism, I came decked out with my talit koton and tzitzit. (Still knowing I wouldn’t quite fit in – no beard, no big black hat or yarmulke!) I brought my Tenakh only. I didn’t come with any hidden agenda, I went to celebrate the fact that God saved his people, and to mingle with others doing the same.

When we arrived, the small building was packed to overflowing. We had no place to sit, so we stood in the doorways of the sanctuary where the book of Esther was being sung in Hebrew chant.

Looking around, many of the men were decked out in Orthodox Jewish garb: bearded men with big black hats, black suit, black pants:

But these weren’t the only folks there. A number of men, perhaps not as strict in their halakah, would wear only yarmulke and wear plain secular clothes. Others wore Purim costumes as is often the custom for this celebratory holiday.

During the reading of Esther, each time the evil Haman was mentioned, the crowd would boo, jeer, shoot children’s cap guns and swing their noise makers, as is customary.

During the reading, a Jewish man and his family came up behind us. Seeing our fringes, he asked if we would like some yarmulkes. Yes, we said. The man returned with 2 kippas for us. We talked with him during the service; he asked about our families, where we were from, where we attend congregation. That’s one clear thing I got during the whole time there – a strong sense of family. “Is your family here with you?”, the man asked. “No, it’s just me and my brother”, I replied. “You should bring them.” said the man without hesitation.

I got the sense that the Orthodox understand Judaism has helped preserve the Jewish people, and that to be Jewish, one ought to have his whole family part of the synagogue. It’s unlike a church, where there’s this underlying optional feeling to attending; for Judaism, it’s meant to be part of life, part of being Jewish. You’re Jewish, so you attend the synagogue. Doesn’t matter if you’re “secular”. You’re a son of Israel, so you’re there and welcomed.

The man asked about our family name, I assume in hopes to discover whether we’re Jewish or just goyim decked out in Jewish garb. I explained our last name, and my partial Jewish ancestry. We continued to talk until a man came up to us, “Guys, this will be a fun party tonight, but now we’re reading and ask you to be quiet, OK?”

Hushed we were, and a little embarrassed. Oh well.

The service ended. My brother recognized the cantor who was chanting the book of Esther, remembered the cantor as a customer in his store. We went up and talked to him. He said, “Oh yes, I remember you. And I saw you guys talking during my chanting.” Woops.

Food was served free of charge for everyone. That’s another thing about Chabad, I hear they never charge for their Passover services or other feasts. This was no different – a buffet of Chicken, rice, salad, pastries, and beverages for all attending, free of charge.

We got in line for the food and another Jewish guy started talking to us. While I was a little uncomfortable talking to the first guy when we arrived, this guy in the food line was really friendly and cool. “Where do you go to congregation?”, he asked. We replied, “A small group of us meets in homes on shabbat and studies the Scriptures.” “Cool,” he says, “Is it run by Chabad?” “No, it’s just family and friends. My dad runs the study.” He was cool with that. Nice guy, friendly. I could get along with him. We talked with him for awhile as the food line was long with so many people there.

Once we got our food, we had no place to sit as the place was overflowing with people. We started to eat our food standing, but one of the men from the congregation saw us, and without us asking, grabbed a man and setup another table with chairs right there in the walkway. That’s another thing I’ve heard about Chabad, they meet the need immediately without hesitation. I like that.

Par-tay!

We sat down to eat at our newly-provided table. We were approached by a gray-bearded rabbi, decked out in fanciful costume for Purim, wearing a big pink hair wig. He came up to us, holding a bottle of Crown Royal whisky. I had to laugh to myself, imagining what a foreign thing this would be to Christians, seeing a veteran gray-bearded religious man in a pink hair wig going table to table with a bottle of celebratory alcohol.

He came up to us and asked, “A little shot?”

Sure, why not.

“But first, I will say a bracha. And then you must say one to me.”

He proceeded to pour us shot cups of hard stuff, and of course one for himself. His blessing was,

“May you always get everything you need, but not everything you want.”

I fumbled for a quick return blessing. “May God always have his hand on you!”

“L’chaim!”

Ok, shoot back the Crown Royal. Youch, that’s strong.

A Russian family came to our table and sat with us. Really kind folks. A man and his wife and their 20 something year old son Greg. They came from a Reform Jewish background, not strict religious at all, but very kind people. Greg told us about his adventures to Israel, joining the military for 2 years. “It’s the greatest thing a Jew can do for his country”, he said to us. We chimed in agreement.

Another religious leader came by with a cart full of whisky and various liquors. Really is a celebration feast! I had a tiny bit of Irish whisky. Not nearly as hard as the Crown Royal.

We talked more with the Russian Jewish family about life, religion, Israel, aliyah. It was good. They were really nice people. The son Greg was especially nice, a very real guy. Too many religious people I know are so, um, religious and awkward. Greg wasn’t like that. Good kid. Greg explained that in order to prove his Jewish ancestry and join the IDF, he had to fill out 40 papers. “Makes filing your taxes look like a job application.” He had to get an Orthodox rabbi to investigate his family ancestry, seeing if his ancestors were buried in Jewish cemeteries, in order to move to Israel and join the military there. We talked more with them about our families and background. Explaining our partial Jewish ancestry, our gentile wives, all kinds of things, being pretty open with them. They were accepting of it all.

After all the mingling and food, we decided it was time to go. We wanted to talk one last time with our pink-haired friend before leaving. He was completely drunk now. I pulled out my phone and took a snapshot:

Too funny.

On the way out, we talked with Greg again. The cantor came up to me and talked for a few minutes. Then another Jewish guy talked with me for a few minutes more on my way out the door.

We had a good time. It’s hard to judge the religious nature of people at such a weird time. Purim is definitely a weird time to visit a Chabad Orthodox Jewish synagogue. It’s strange to see people who are so strict in their religious observance be all…crazy and partying.

Relaying all this to my wife when I got home, she said, “Um, aren’t they supposed to be religious? Isn’t drinking against the Bible?”

Heh.

I suspect the picture I’ve painted of Chabad for you, fine blog readers, is one of a rowdy gang of Jews. Don’t be fooled. I think I caught them on the one day of the year the Chabad just let loose and party like this. I’d like to attend a shabbat service and see how they worship and pray in their normal form to get a better picture of them.

My closing thoughts is that the people were friendly and opened. Chabad, strict as they are, were accepting of even the least religious Reform Jews, all the way to awkward, partially Jewish guys like myself.