Morning Message: The Foiled Edict

Bobservations' Column

Titled - "The Foiled Edict"
Written by: Pastor Bob Lawrenz

Adar 13, the Jewish date stands out among the Jews yet today as the day appointed by Haman’s edict in Persia, that every Jew in the Persian Empire was to be attacked and killed: men, women, and children. From a modern viewpoint, this is a racial cleansing, the genocide of a whole race of people, about 500 years before Christ. The edict was sealed with the King’s Signet.

Adar 13, however, stands as a day of celebration! “Purim” is the Jewish holiday day that celebrates Queen Esther’s cousin Mordecai’s triumphal counter-edict giving the Jews the right of self-defense. Anyone trying to massacre Jews would themselves then be targeted by the Jewish populace.

Both edicts were published far enough in advance that the whole Empire knew of them, from Ethiopia in Africa, to India. The Jews were given this power not by Ahasurus (King Xerxes), but by the King of Kings, and Lord of Lords. In Genesis 12:3, God had said to Abraham, “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the Earth be blessed.” God is throughout this Book of Esther, even though His name is not mentioned one time. His Grace upon the Jewish people is everywhere in the Old Testament. Mordecai was the instrument chosen by God to bring God’s saving protection to His people, and with Queen Esther, God’s perfect Will became reality.

The Book of Esther is one of the historical Books of the Old Testament, and its prophetic implications reveal God’s faithfulness to His chosen race. The Persians worshiped multiple gods and goddesses, which makes them idolaters. Not much has changed in that ancient land; Persia changed its name to Iran in the 20th Century.

The Jews in the Middle East are held in contempt by the Muslims, but we are told by the media that many Muslims are turning to Christ these days.

Persians became Jews in Esther’s day (Esther 8:17). Iranians are turning to Christ in our day. See:  Why are Muslims converting to Christianity?

“And this is life eternal, that they might know the only true God, and Jesus Christ, whom thou hast sent.” - John 17:3

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 9:1-19 - "The Foiled Edict"

Summary/Additional Commentary & Definitions:

Talk about Biblical Irony.  The Bible is replete with ironies.  Just as we saw earlier where Haman was hung on the very gallows that he had constructed for Mordecai, today's study in chapter 9 of the book of Esther is another irony, in that the enemies of the Jews who sought the Jews annihilation were themselves set up to be annihilated.

The overarching theme of Esther 9 is divine reversal and covenant faithfulness. A day decreed for the annihilation of the Jews is dramatically transformed into a day of victory, self-defense, and deliverance. This chapter details the execution of justice upon God's enemies and establishes the festival of Purim, a permanent memorial of God’s hidden providence, turning profound sorrow into overwhelming joy and ensuring this miraculous salvation is never forgotten.

Context: The events occur within the vast Persian Empire under King Ahasuerus (likely Xerxes I, 486-465 BC). The Persian legal system, where a royal edict could not be revoked, forms the crucial backdrop. The story's central conflict is rooted in ancient history: the enduring enmity between the Israelites and the Amalekites. Haman is an "Agagite," a descendant of the Amalekite king Agag, whom King Saul was commanded to destroy but spared (1 Samuel 15). Mordecai is from the tribe of Benjamin, the same as Saul. This chapter thus presents the long-delayed fulfillment of divine judgment against Amalek, the archetypal enemy of God's people.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Twelfth Month (9:1) - During the period February-March.  Here is a powerful statement with regard to God's providential preservation of the Jewish race in harmony with God's unconditional promise to Abraham (Genesis 17:1-8).  This providential deliverance stands in contrast to God's miraculous deliverance of the Jews from Egypt; yet, in both cases, the same end had been accomplished by the supernatural power of God.

Hoped (9:1) - The word translated as "hoped" is "sabar."   It is derived from a primitive root meaning “to scrutinize.” Thus, by implication, it signifies “to wait expectantly.” One can see the subjects of the kingdom who were hoping to enrich themselves off of the plunder of the Jews almost drooling at the chance to do so.

Power Over Them (9:1) - In the case of these enemies of the Jews, the Bible next uses the word shalat, meaning “to domineer over” or “be empowered.” They had a royal decree which allowed them to take by force from those who had earned, and they hungrily waited to do so. Again, it is no different than any governmental decree which would redistribute from those who earn, to those who are unwilling to do so. The desire for unmerited gain leads to forceful seizure.

Turned (9:1) - The word is haphak. It means “to turn,” or “overturn.” Translations seem to revel in finding new ways of describing the marvelous turning of what was hoped for – the tables were turned; just the opposite happened.  The variety of translations shows the eager attempt by the translators to capture the epitome of the irony which occurred.

To Lay Hand On Such As Sought Their Hurt (9:2) - It is debated among scholars whether this was defensive only, or offensive. The reason for this is that some scholars attempt to justify a more moral stand by the Jews by merely defending themselves and not being those who would take the offense in such matters. However, the wording of the edict, and the wording found later in this chapter, both allow and confirm offensive fighting on the part of the Jews once they are threatened. It has been, and it continues to be a trait of the Jewish people to defend themselves as needed, but to also go on the offense as the situation demands. Nothing is wrong with this, and there is no reason to see this as wrongdoing. It is the standard practice of all wise people groups throughout history.

The Fear of Mordecai (9:3) - Pragmatically, the nation had a change of heart toward the Jews, knowing that the king, the queen, and Mordecai were the ranking royal officials of the land.  To be pro-Jewish would put one in favor with the king and his court and put one on the side of God, the ultimate King (cf. Revelation 19:16).

Ten Sons of Haman (9:10) - The names of Haman's ten sons are revealed in verses 8 and 9.    Haman is noted with his connection to his own father, Hammedatha. The link between them is Haman, noted as “the enemy of the Jews. It can be surmised that the ten sons of Haman had attempted to take revenge for the death of their father, but that only turned back on their own heads as well. All ten died in the process. As ten is the number of perfection of Divine order, there appears in this, the thought of the perfection of Divine order, even in the destruction of these sons of Haman. As hard as that may be for us to imagine, it appears that such is the case. Their destruction fit a particular part of God’s plan for the preservation of the Jews, a plan which went so far and no further.

Did Not Lay a Hand (9:10) - Unlike Saul, who did take the plunder (cf. 1 Samuel 15:3 with 15:9), the Jews focused only on the mission at hand, i.e., to preserve the Jewish race (cf. vv. 15, 16), even though the king's edict permitted this (8:11).

Further Request (9:12) - Even this pagan king served the cause of utterly blotting out the Amalekites in accord with God's original decree (Exodus 17:14) by allowing for a second day of killing in Shushan to eliminate all Jewish enemies.

Be Hanged (9:13) - publicly hanging a person on a tree as a sign of a curse. It goes back to the book of Deuteronomy 21:22, 23.  Their hanging would be a sign to the Jews of the curse upon their enemies, and it would be a sign to all others of the disgrace and the terror which would be meted out as punishment against such offenders in the future.

Rest (9:17) - There is a place of rest, and there is a state of rest. The Jews of the provinces entered a place of rest, even if they did not enter into a state of rest. They now unite the state with the place. It says that on the fourteenth of Adar, they rested (a verb). It says that in their rest, they then made it a day of feasting and gladness.

Morning Message: InThe King's Name

Bobservations' Column

Titled - "In the King's Name"
Written by: Pastor Bob Lawrenz

Haman was hanged because of his plot to destroy God’s people in the 127 Provinces of the Persian Empire. After the Babylonian Captivity, the Jews knew that there was nothing left of their homeland, Jerusalem, nor the Temple there, for the Babylonians had destroyed them, and taken the Jews into captivity. Seventy years later, King Darius released them, and many Jews returned to rebuild their Temple, and Jerusalem (see Ezra and Nehemiah). Many others stayed in the Middle East in foreign lands, quietly observing God’s Word. Whether foreigners coming into Israel, or Israelis living apart from the homeland, assimilation was expected, if for no other reason than living harmoniously in whatever land you found yourself. Abraham received God’s Word, and foreigners that were conquered and stayed in Israel were to follow the Jewish Laws, and customs. Males were to even be circumcised if they lived as servants in Jewish households, and not just newborns, but even adult men were to endure the uncomfortable procedure.

The Jews that lived in Persian Provinces remained quiet and docile, blending into multiple cultures, while remaining faithful to God’s Ordinances as best they could, for they had no Temple anymore. But accusations against them from Haman were borne out of his own hurt pride. King Ahasuerus had given Haman legal authority to write a Royal Edict that compared to the Third Reich of Hitler’s Germany in the 20th Century.

Though Haman was dead, the edict he had written to destroy the Jews was still in effect, with no legal way to rescind it. But Ahasuerus saw a way around this problem he had inadvertently created.

Now, the King authorized Esther’s cousin, Mordecai, to write a new Royal Edict, and Mordecai did not waste any time. On the day reserved for Haman’s slaughter of the Jews, turn-about would become fair play. God is protecting His people from His lofty Throne, through wisdom imparted to His people.

"And ye shall be hated of all men for my namesake: but he that shall endure unto the end, the same shall be saved." - Mark 13:13

Bobservations' Column: Audio Version 

Sunday Morning Message:

Esther 8:1-17 - "In the King's Name"

Summary/Additional Commentary & Definitions:

Any time we read a story, we are often able to see the trajectory of where the story is heading before arriving at any final resolution.

We still do not have final resolution at the conclusion of Esther 8. Because even though Haman is dead, there is still an edict in play that would allow for the extermination of the Jews, and something must be done to counteract it. And it is here that we have the real culmination of the reversal of events in Esther’s story. What’s remarkable is that while Esther and Mordecai play a pivotal role in preserving the Jewish people, the author has made it abundantly clear that the reversal that takes place is ultimately orchestrated by One who is unseen, One about whom Esther and Mordecai seem to be oblivious at times, One whose power and authority dwarfs the seemingly limitless influence of King Ahasuerus as He shapes the contours of history through the actions of everyday people in everyday life. That is where Esther’s story diverges from so many others. This is not ultimately a tale about the transformation of a princess and her cousin. It is a story of reversal and redemption that is accomplished in spite of their frailties and flaws, pitted against the greatest superpower in the world, as Yahweh makes good on his forever promise and rescues his people from destruction. And this is our hope. We await a King and his Kingdom to come, finally and forever, and undo the evils of this world. But we wait with confidence because the resurrection of Jesus was the ultimate reversal that assured all other reversals. From death to life. From sorrow to hope. From darkness to light.

Esther Chapter 8 is an emotionally charged narrative that shifts the circumstances of the Jews from sorrow to joy in the Persian kingdom. After the execution of the wicked man, Haman, Esther and Mordecai leverage their newfound influence to reverse Haman's genocidal decree against the Jews. This chapter poignantly illustrates God's providence and how bravery can lead to redemption and justice.

The events sit near the middle of the 5th century BC, about thirty years after the first exiles returned to Jerusalem under Zerubbabel (Ezra 1-3). Xerxes I (Ahasuerus) reigns over the Persian Empire, which stretches from modern Pakistan to Sudan. Jewish communities live throughout these provinces, still vulnerable yet retaining their identity.

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

The House of Haman (8:1) - The property of a traitor, by Persian custom, was returned to the king.   In this case, he gave it to his queen, Esther, who put Mordecai over it (8:2).  The outcome for Haman's wife Zeresh and his wise men is unknown (5:14; 6:12, 13).  Haman's ten sons later died (9:7-10).

Haman the Agagite (8:3) - A descendant of the Amalekites.  The Amalekites were descendants of Esau, and enemies of Israel.  Agag was one of their greatest early kings (Numbers 24:7), as well as the name of their last and most cruel king (1 Samuel 15:8, 33).

Devised Against the Jews (8:3) - Although Haman had been executed, his plan to destroy the Jews had the force of the unchangeable law of the Persians, so Esther pleaded for an offsetting decree to enable them to survive. 

To Revoke (8:5) - This proved to be impossible in light of the inflexible nature of the king's edicts (1:19). However, a counter-decree was possible (cf. 8:8, 11, 12).

Sivan (8:9) - This refers to the period May/June. It had been two months and ten days since Haman's decree (cf. 3:12); eight months and twenty days remained until both decrees became simultaneously effective (cf. 3:13).

The King Permitted (8:11) - Just as the king had permitted Haman, so he permitted the Jews to defend themselves and to plunder their spoil (cf. vv. 10, 15, 16).

Assault Them, Both Little Ones and Women (8:11) - It is likely that the intended sense of this edict was that the Jews were authorized to defend themselves and to slay those who tried o "Assault them both little ones...for a prey."  That is, the section beginning with "assault" and ending with "prey" was merely a quotation from Haman's earlier decree (3:13).  As far as the record goes, the Jews in defending themselves slew only the men (9:6, 15) and took no prey for themselves (9:10, 15, 16).

Mordecai Went Out (8:15) - This second reward exceeded the first (cf. 6:6-9).  Blue and white were the royal colors of the Persian Empire.

Many . . .People . . . Jews (8:17) - The population realized that the God of the Jews exceeded anything that the pantheon of Persian deities could offer (cf. Exodus 15:14-16; Psalm 105:38; Acts 5:11), especially in contrast to their recent defeat by the Greeks.

Morning Message: Haman's Fall

Bobservations' Column

Titled - "Haman's Fall"
Written by: Pastor Bob Lawrenz

Today, we shall read of Haman’s demise. Descended from Agag, King of the Amalekites, we also learn more about the hatred harbored against the Jews by the race of Amalekites. We first read of Amalek in Genesis 36:16. He is a grandson of Esau, in the bloodline of Isaac. This was that Esau of twins Jacob and Esau, of which Jacob “stole” the blessing of the first-born from his brother Esau. You will remember that Esau came back empty from hunting, and “sold” his birthright to Jacob for a bowel of “pottage,” essentially, bean soup!

Haman’s Agagite heritage takes us back to Esau, the twin brother to Jacob. The Amalekites were a vicious, nomadic tribe of Edom, in the land of Mt. Seir. Because of Esau’s red hair, he was called Edom, or “Red.” There was much “bad blood” between the Edomites and the Jews, one could draw a comparison to the Hatfields and the McCoys of American folklore. Perhaps you will also recall that Herod the Tetrarch of Jesus’ time was an Idumean, a descendant of Edom.

Our reading today in Ezekiel 18 identifies what is known as “generational sin,” as future generations might be treated poorly because of the sins of their fathers.

God says quite plainly that He does not judge that way, but that the person who sins shall bear the judgment for his own sins. But generational sin was common in Jesus’ day. The Apostles asked Him once, “Who did sin, this man or his parents, that he was born blind (John 9:2). Jesus’ response in the very next verse was, “Neither hath this man sinned, nor his parents: but that the works of God should be manifest in him.”

God desires us to not adopt the sin issues of our ancestors, or friends. Personal responsibility for our own sins, with repentance is key. In John 8, Jesus spoke to the woman who had been taken in adultery. Her accusers had left. There were none left to condemn her.

Jesus said, “Neither do I condemn thee: go, and sin no more.” - John 8:11

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 7:1-10 - "Haman's Fall"

Summary/Additional Commentary & Definitions:

At the second banquet of Esther, the queen finally makes her request to the king – to save herself and her people from death. She also reveals Haman as the enemy and Haman is hanged on the gallows that he had made for Mordecai.
The tension has been building over the last few chapters. When Esther first appears before the king unbidden, he asks her what she desires and promises to grant her request, even up to half of his kingdom (5:3). He says the same thing at her first banquet (5:6). Now, at the second banquet, he asks for her request for the third time (7:2) and Esther finally complies. Having hidden her identity as a Jew, in obedience to Mordecai’s instruction (2:10), Esther now reveals both her own identity and that of her adversary: “A foe and enemy, this wicked Haman!” (7:6).

Esther’s courage and wisdom are on full display in this chapter. She speaks the truth about herself while wisely refraining from accusing the king of participating in Haman’s murderous plot. “For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated” (7:4). It was Ahasuerus himself who gave Haman permission to issue the edict of destruction (3:11), but Esther wisely places all the blame on Haman and calls on the king to act as a gracious benefactor.

The chapter ends with a scene of poetic justice, as Haman is hung on the ridiculously tall gallows (75 feet high!) that he had constructed to hang Mordecai. Haman, in other words, is “hoist by his own petard.”

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

Haman to the Banquet (6:14) - There is a rapid succession of events which has come about in this chapter, culminating in this final verse. Whereas just one chapter before, he was bragging about being the only one invited to Esther’s banquet, now he is fearful of having made the wrong decision concerning the Jews. He needs time to think through what to do, but time is not his friend. Instead, the royal court has come to gather Haman for the second banquet of Esther. What was a point of bragging and hoped-for joy, would now be a tasteless time of trial and trepidation. One can almost anticipate the outcome, if not the events themselves, of what lies ahead at Esther’s banquet. Like a lamb led to slaughter, Haman was escorted off to his just due.

Second Day (7:2) - This refers to the second banquet on the second day (cf. 5:8).  The words here seem superfluous, but they are to remind us that there has already been one banquet, and that the extraordinary events which occurred after it came about. For whatever reason, the queen withheld her request at that time and had asked for the king’s attendance of a second banquet when she would make her request known.

What is Your Petition (7:2) - The words here are very similar to those of verse 5:6 – There he also called her Queen Esther, obviously indicating that she was accepted to come into his presence because she was queen. Her request seemed almost trivial for such a chance. She simply asked him and Haman to come to the banquet she had prepared. At that feast, he asked her again what she wanted, but didn’t call her Queen Esther in front of Haman. However, she delayed her request for a second day. It was a request which would deprive him of sleep as the thoughts of what she desired spun through his head on a continuous loop. He knew that whatever she wished must be so important that she was willing to go through these events in order to come to stating her petition. She has proven herself not just a beauty, but a woman of perseverance and patience. Thus, he acknowledges her now, in Haman’s presence, as Queen Esther; a title she has earned in her dealings of these two days.

My Life . . .My People (7:3) - Esther employs a rather amazing use of linguistics. First, there is an abruptness in her words which reflect the emotions she is relaying. Secondly, the king had asked, 1) What is your petition?, and 2) What is your request? She accepts both separately. And so, she divides her words into answering both separately. When she answers, first her petition is made for herself – “my life.” And then her request is made for another – “my people.”  This plea paralleled God's message through Moses to Pharaoh, "let my people go," almost 1,000 years earlier (Exodus 7:16).  

For We Are Sold (7:4) - She has identified with her people and their plight. They are united, and she has admitted that she cannot be exempted from what will come upon them. From this, she then follows up not with words which she would do, but what she would have done...This refers back to Haman's bribe (cf. 3:9; 4:7) of the right to destroy the Jews by a large sum of money to be paid the king.  She also notes that the king's loss of the industrious and prosperous Jewish population would result in more "damage financially to the king than the "enemy" (Haman) would be paying him. 

Destroyed . . . Killed . . . Annihilated (7:4) - Esther recounts the exact language of Haman's decree (cf. 3:13). The people, her people and herself, have been sold to destruction. Any person, be it a criminal or a foreigner, is normally allowed to petition for their life. She is exercising that right now, especially because she has been tied into an edict by default, being Jewish herself. They have had no chance to petition for their lives, but now she stands as their representative to do just that.

This Wicked Haman (7:6) - Esther's words are direct, purposeful, and pointed. In them, she leaves off any definite article concerning Haman in order to align him with what he is. Instead of “the adversary” and “the enemy,” she says, “adversary and enemy.” It is his nature; it is his filling. There could be no mistaking her meaning, or the nature of her intended target. He was a diabolical schemer, and he was the enemy of her people and of his king and kingdom. She could not highlight the nature of Satan himself any better than she had highlighted that of Haman. Similar to Nathan's famous accusation against King David, "You are the man" (2 Samuel 12:7).  Haman's honor had quickly turned to humiliation, and then to horror.  

Force (Assault) the Queen (7:8) - Haman got up from his seat or couch and went forward to Esther. This act was one of submission to the one and only person that could save him from certain doom. However, the king used it as a final excuse to both embarrass and condemn him for his wickedness, and now also his irreverence – not just to the queen – but to him. Blinded by anger, Ahasuerus interpreted Haman's plea to be an act of violence against Esther, rather than a plea for mercy.

Harbonah (7:9) - Harbonah is the only one of the seven eunuchs mentioned in Esther 1:10 who is mentioned again in a later verse. This is his second and final appearance in the book. He has an idea, a great one in fact, as can be seen in his expressive words.

Behold Also, the Gallows (7:9) - Look!  There is almost a resounding joy in Harbonah's words, "Behold . . . the gallows. . .!" He was aware of what Haman had purposed concerning the gallows for Mordecai, maybe even from Mordecai. He certainly didn’t hear it from Haman. 

Mordecai, Who Spoke Good (7:9) - He knew what Mordecai had done for the king and compliments him on it now in the presence of the king.

They Hanged Haman (7:10) - This was the ultimate expression of justice (cf. Psalm 9:15, 16).  The evil that he intended for Mordecai was turned back upon himself, and he died in his own sin and wickedness.