If Esther had not been that beautiful: dealing with a hidden God in the Book of Esther - Hebrew

Biblical Theology Bulletin, Winter, 2001 by Sabine M.L. Van Den Eynde

The exile is often interpreted as God's judgment brought to bear upon the people for their faults. Hence, it is the period of God's absence. Something has changed, though: the people once again obey the laws of their tradition. There is a glimpse of hope. For the same prophets who doomed the people, pointing to the exile in confirmation of their position, also offered the people hope--hope that God will not forever forsake them. That is, in my view, the religious background of the book of Esther. Esther's name is more than a reminder of God's doom. The same God who threatens to hide his face, also resolves not to let the people be destroyed completely (Deut 32:20, 26-27). The God who hides his face from the people will restore their fortunes. Then God will never again hide his face from them (Ezek 39:24-29). Esther is an ambiguous name, hinting at a goddess and at the absence of God, but ultimately laden with the hope-filled meaning: "I am hiddenly present."

In his appeal to Esther, Mordecai mentions a possible salvation "from another place." As Fox argues (63), this must mean another person or persons who may come to the rescue. This profound confidence in the salvation of the people must be based upon the belief that God will not have his people destroyed completely. On the other hand, it is also possible that Mordecai is confident that the Jews are survivors, who can help themselves whatever happens to them. Fox concludes that the author of the book of Esther is creating a "theology of possibility (of providence)" (247). The reader must decide whether God is active in the events of Esther's (or his/her own) life.

Mordecai's words clearly indicate that salvation will come. That salvation, however, can come in several ways. His plea, formulated in a manner redolent of the book of Judith, is that it will come through Esther. Of course, the setting in Judith is entirely religious. The importance of fighting the enemy lies in the protection of the temple. Yet, when the leaders of the people decide to surrender unless God has helped them within a few days, Judith reacts. In her view, God is free to deliver his people when and by whom he chooses (Jdt 8:15-16). She can but pray that she will be God's instrument. The same mixture of personal initiative combined with the possibility that God is acting in this human intervention seems to be present in Esther. Mordecai's words retain an appeal to human responsibility without absolutizing any individual person. Esther should act, but even if she does not, one may expect salvation from God.

Purim: The Celebration of the Change

Esther takes the risk. Instead of pleading for her people, she invites the king for an intimate celebration. This delay offers the opportunity for an ever sharper conflict between Haman and the Jews. Ahasuerus asks Haman, who has come to seek Mordecai's execution, how he can honor a man. Haman is so confident that he cannot even imagine somebody else being the intended man. Yet, the king has him fulfill everything he suggests for Mordecai. Haman, increasingly filled with hatred, obeys. Esther eventually asks for the life of her people. When the king hears that Haman has planned the execution of Mordecai, he has Haman hanged on the gibbet Haman had prepared for Mordecai and, moreover, appoints Mordecai in Haman's place. This, however, does not yet mean that the people are saved. The previous decree cannot be revoked.