Daily Bible Reading: Esther 7-10 and Acts 3

Esther 7 – The king’s eunuchs come to get him for the banquet with Esther. There, the king asks Esther what it is she wants; and she tells him she desires only “the lives of [her] people” (7:4). In the course of talking to him about the matter, Haman’s name comes up as the one behind the terror. The king leaves the banquet in a fury and Haman realizes the “gig is up.” He begs Esther for mercy and help. When the king returns he thinks Haman is trying to assault Esther. One of the eunuchs throws a “veil” over Haman, and the end of it all is Haman is hanged on the gallows he erected for Mordecai.

Esther 8 – Esther receives all the property of the “House of Haman” and Mordecai the ring with the king’s seal that Haman had. Esther asks the king to revoke the order he had issued at Haman’s prompting – for the extermination of the Jewish population.

Xerxes feels that it would be unacceptable to revoke a proclamation issued in the his name and stamped with the royal seal (8:8), but it would be acceptable to her to write a letter of warning to the Jews and also have it stamped. She may write “whatever [she] wants. . . in [the king’s] name” and have it stamped with his seal. So Mordecai assembles the king’s secretaries and has them write letters to all 127 provinces in the empire explaining that “the king would allow the Jews in every city to organize for self-defense” (8:11). The Jews would be permitted to “fight back and destroy the attackers; they could slaughter them to the last man and take their possessions” (8:11).

The Jerusalem Bible also includes translation of the Greek additions to the Hebrew text. There follows in the Greek version a long letter, ostensibly from Ahaseurus [Xerxes], lamenting the ill-influence of bad advisers [like Haman] on kings and describing the things Haman did. Haman is called a Macedonian attempting to win for Macedon a victory over the Persians, but a note indicates they probably meant he was a Mede, as it was the Medes who had had a struggle for mastery with the Persians.

The letter goes on to say, “you will . . . do well not to act on the letters sent by Haman . . . since their author has been hanged at the gates of Susa with his whole household” (8:12). “Put up copes of this letter everywhere, allow the Jews freedom to observe their own customs, and come to their help against anyone who attacks them on the day originally chosen for the maltreatment . . . Jews, for your part, among your solemn festivals celebrate this as a special day with every kind of feasting, so that now and in the future, for you and for Persians of good will it may commemorate your rescue” (8:12). It refers to the Jews as people “of the Most High, the great and living God to whom we and our ancestors owe the continuing prosperity of our realm.”

Then the text returns to the Hebrew. The edict is greeted with “feasting and holiday-making” (8:17). An interesting last sentence from the Hebrew text says, “Of the country’s population many became Jews, since now the Jews were feared” (8:17).

Esther 9 – With Mordecai’s growing power and influence at the court, the persecutions end, and indeed it was the Jews who struck out, bringing their enemies down “with the sword, with resulting slaughter and destruction” (9:5). In Susa, five hundred are killed, including ten of Haman’s sons, but no plunder is taken. At Esther’s request the reprisals are permitted to continue for one more day, another three hundred are killed, and the bodies of Haman’s ten sons are displayed on the gallows.

    

Elsewhere in Persia, 75,000 are killed in the same way. The Jerusalem Bible notes says that there is no historical record of any such reprisals, that they should be taken as a way of showing how God will bring justice in an “eye for and eye” way.

When it is over, the Jews have a day of feasting and gladness—the 14^th day of the month of Adar becomes the day for Purim – the word Purim comes from the word Pur for “lot.” Haman “had cast lots to determine the day for destroying the Jews (9:24). The festival was on the 15^th in the cities. Mordecai writes the Jews everywhere and tells them to celebrate these days annually as days on which “their sorrow had been turned into gladness” (9:22). They are to celebrate and give gifts to the poor. Verses 9:20 on are, the note says, additions to the book from various sources.

Esther 10 – The deeds of Xerxes [Ahasuerus] and Mordecai are recorded in the Book of the Annals of the Kings of Media and Persia. Mordecai was “honored and well-liked; he worked for the good of his people and for the security of all their descendants” (10:3).

   

Reflections:

The OT reading about Queen Esther is the prayer in which she (joined through a common memory with her whole people) begs for God to remember his promises to the Jewish people.  She accepts that the “handing over” of her people to their enemies has happened because of their unfaithfulness.  Still, the promises and favor of God do miraculously endure even when we are punished for our failures and are scattered.  God will listen to the “voice of the desperate,” (New Jerusalem 4:19 – the book is garbled organizationally).   The relationship with God is wonderfully reciprocal.  He hears our cries, our calls to him, our praises; and in return he expects us to listen for His voice, observe His commands, respond to His majesty, and fulfil His will with respect to what He has created.  This reciprocity is at the center of the psalm #138 “I will give thanks to you, O Lord, with all my heart, for you have heard the words of my mouth.” It is also at the center of the gospel (Matt. 7:7-12) where Jesus tells us that God will give if we ask, open if we knock.

Acts 3 – Peter and John encounter a man “lame from birth,” being carried to the temple, to the gate called the Beautiful Gate where he begs for alms. He accosts the two, and they approach him, looking intently at him. They tell him to look at them, and Peter says “I have no silver or gold, but what I have I give you in the name of Jesus Christ of Nazareth, stand up and walk” (3:6). Immediately he is able to get up and walk and leap. The people who know who he is are amazed and filled with wonder (3:10).

The man clings to Peter as they go into Solomon’s Portico. Peter uses the occasion as an opportunity to preach again. He says to the crowd that it is not through any power of theirs that the man was healed. The God of Abraham, Isaac and Jacob healed him as a way of glorifying the name of his servant Jesus “whom you handed over and rejected” (3:13). You “rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead” (3:15). But he says, he knows they “acted in ignorance” (3:17). It is in this way though that “God fulfilled what he had foretold through all the prophets, that his Messiah would suffer” (3:18).

He asks them to repent, “and turn to God so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets” (3:21). He refers to Deut. 18:15. “Moses said, ‘The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you.” He tells them they are the descendents of the prophets, that in them “all the families of the earth shall be blessed” (3:25). That is why God sent Jesus first to them, to bless them and turn them from their wicked ways.

I left this chapter and turned to Penn’s No Cross, No Crown and found this very apropos reflection on the state of early Friends minds when they came to be aware how far they had strayed (with all of Christendom, in ignorance of the spirit) from the true path of Christian faithfulness:

“ . . .we were made to see him whom we had pierced, and to mourn for it. A day of humiliation overtook us, and we fainted to that pleasure and delight we once loved. Now our works went beforehand to judgment, a thorough search was made, and the words of the prophet became well understood by us; ‘Who can abide the day of his coming, and who shall stand when he appears. . . . . .the terrors of the Lord took such hold upon us, because we had long, under a profession of religion, grieved God’s Holy Spirit, which reproved us in secret for our disobedience; that as we abhorred to think of continuing in our old sins, so we feared to use lawful things, lest we should use them unlawfully” (Penn 104-105).

Daily Bible Reading: Esther 4-6 and Acts 2

Esther 4 – A long chapter what with Greek additions: Mordecai puts on sackcloth and ashes when he hears about the order that has gone out, and so do all the Jews when they hear the decree.

Mordecai goes to see Esther, but cannot be admitted to the palace in sackcloth. A eunuch, Hathach is the go-between. Mordecai sends her a message begging her not to forget her “humbler circumstances” and telling her she should go and plead for her people. She sends back a message that only those summoned can go before the king on pain of death.

Mordecai’s response is good: “Do not suppose that because you are in the king’s palace, you are going to be the one Jew to escape. No, if you persist in remaining silent at such a time, relief and deliverance will come to the Jews from another place, but both you and the House of your father will perish. Who knows? Perhaps you have come to the throne for just such a time as this” (4:13-14).

Esther promises to do what she can.

Then follows the Greek prayers of Mordecai and Esther, both concerned also to lay out that what they have done—Mordecai’s refusal to “bow down” to Haman, and Esther’s favor at the king’s court are not things that should be held against them, that their intentions were always good. They both appeal to God to listen to “the voice of the desperate, [and] save [them] from the hand of the wicked” (4:17z) – this prayer is in the Greek version and is not in Protestant Bibles that excluded them.

Esther 5 – The Hebrew text is much elaborated in the Greek additions, but basically it says Esther dressed up and went to see the king. The Hebrew has no comment on her emotion. Nor does the Hebrew much describe the king’s dress or emotion, which is depicted in the Greek as furious at first. The Hebrew shows him willing from the first to help her: ‘Tell me what you desire; even if it is half my kingdom, I grant it you.’ She requests that Haman be summoned to a feast.

    

It is done. When he is there the king asked again what she wants. She says she wants Haman to come to yet another banquet the next day. Haman leaves the banquet full of joy, but runs into Mordecai who shows him no deference at all. Haman is furious again, but goes home, tells his wife he is honored to be invited as the only guest to this banquet with the king and Esther Apparently he does not know that Esther is a Jew. He also mentions the aggravation he felt at seeing Mordecai. The wife and friends suggest he have a gallows prepared so he can ask the king to have Mordecai hanged for his offenses. Haman does this

Esther 6 – That night the king cannot sleep. He has the record book [of state matters] brought to him and reads about how it was Mordecai who helped him with the two men who had plotted against him. The story reads almost like a play because the timing of lines and ironies involved is so dramatic. As Haman comes in to ask the king to hang Mordecai, the king is actually deep in thought about how he never honored Mordecai for the good deed had did for him; Haman, of course, thinks that the king must be thinking of him—Haman (so full is he of himself). So, he answers, “have royal robes brought, which the king has worn, and a horse which the king has ridden, with a royal diadem on its head . . . .[and] he should array the man whom the king wishes to honor and lead him on horseback through the city square. . .” (6:9). So the king tells Haman to do just this for Mordecai and not to leave anything out.

    

So Haman does these things, suffers terribly for it and goes home to tell his wife and his friends. They tell him it means the end for him.

Acts 2 – They are together at Pentacost. Suddenly “from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability” (2:2-4). There were Jews in Jerusalem from everywhere and they recognize their various languages—Parthians, Medes, Elamites, etc. They hear “them speaking about God’s deeds of power” (2:11).

 Peter, standing with the eleven, addresses the men of Judea and all who live in Jerusalem. He tells them that the prophesy of Joel is being fulfilled: This is the first recorded preaching of the apostles after Jesus’ death and resurrection:

[Citing words of the prophet Joel 3:1-5] In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see vision, and our old men shall dream dreams . . .The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. Then everyone who calls on the name of the Lord shall be saved. (2:17-21)

                 

He goes on to say that Jesus, whose divine authority was proven to them by deeds of power, was “handed over to you according to the definite plan and foreknowledge of God.” He was killed “by the hands of those outside the law” (2:23), but he was raised by God, “freed . . .from death, because it was impossible for him to be held in its power” (2:24).

He goes on to explain that Jesus’ resurrection is fulfillment of the promise God made to David to put one of his descendants on the throne. This Jesus is now “both Lord and Messiah” (2:36).

                 

At this last, the crowd is “cut to the heart” (2:37). They ask what they should do, and Peter tells them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him” (2:38-39). He urges them to save themselves “from this corrupt generation” (2:40). About 3,000 people are baptized. “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (2:42).

                 

People are awed by the many wonders and signs the apostles perform. “All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved” (2:44-47).

Daily Bible Reading: Esther 1-2 and Acts 1

Please excuse any weird type-font irregularities - can't seem to get them to go away.

The Book of Esther is part of what are called Writings in the Hebrew Scriptures. It is dated somewhere in the 3^rd or 4^th century BC and was thought to be a redaction of a text originally written the man Mordecai, who is part of the story. It is a story that explains the background and meaning of the Jewish festival of Purim [Day of Deliverance].

 

There were Greek additions to the text around the 2^nd to 1^st century. The Jerusalem Bible version includes these Greek passages, which Jerome placed in an appendix of his Latin [Vulgate] version. A note indicates that they add an “enigmatic and apocalyptic” flavor to the story from the start. The Greek beginning is Mordecai’s dream. Mordecai is a Jew living in Susa, one of the deportees. He is said to be a courtier of Ahasuerus (Artaxerxes) around 480. Scholars think the reference is really to Xerxes even though the exile occurred in the reign of Jeconiah (598 BC).

           

Chapter 1 – In the days of Ahasuerus [known in Greek at Xerxes – r.486 to 465 BC], when Persia stretched from India to Ethiopia, a land of 127 provinces, the king gave a banquet and celebration of high luxury for all his higher officials. After this he also offers a similar week-long banquet to “all the people in the capital city of Susa, rich and poor alike” (1:5).

 

His queen, Vashti, gives a similar party for the women of the palace. After seven days of festivities, the king tells seven of his eunuchs to bring the queen to him so he can show her off, but she refuses to come. 

 

The king consults his lawyers as he wont to do, and then calls in his seven top administrators to consult with them about what he should do. They all basically counsel him that the queen has not only insulted King Ahaseurus, her behavior has offended “every man in the empire” (1:16). “Every woman in the empire will start looking down on her husband as soon as she hears what the queen has done” (1:17).

 

They say he should banish her forever and “confer her royal dignity on a worthier woman” (1:19). This will let all women know how they should behave. A Jerusalem Bible note here indicates that biblical books with Persian context often refer to “irrevocable decrees” that are promptly overturned—a kind of  “Jewish irony” on the powers inherent in earthly rule.

           

The king takes this advice. He sends letters out in every language spoken in the empire, so that “Every husband should be the master of his home and speak with final authority” (1:22).

Chapter 2 – The King remembers Vashti after a while and seems to regret having acted so peremptorily toward her. His courtiers suggest he look for a new woman. “You can appoint officials in every province of the empire and have them bring all these beautiful young women to your harem here in Susa. . . Put them in the care of Hegai, the eunuch who is in charge of your women, and let them be given a beauty treatment” (2:3).

In Susa a Jew named Mordecai of the tribe of Benjamin lived. He had been taken into captivity along with King Jehoichin when King Nebuchadnezzar conquered Judah. He had a cousin named Esther [Hadassah in Hebrew] who was a beautiful young woman. He had adopted her and raised her as his own daughter. She was beautiful, and is summoned with many others to the court of the king.

Hegai, the eunuch in charge of all these women, likes Esther. He makes sure she gets the “beauty treatment” of massages and special foods that went on for about a year. She does not reveal her race to anyone on Mordecai’s orders, and Mordecai every day paces up and down in front of the palace where the girls were being kept, anxious about how she is being treated.

    

In the tenth month, Esther goes before the king, and he likes her better than any of the others. He proclaims her his new queen, and gives a great banquet for everyone.

    

Meanwhile Mordecai learns that two of the king’s eunuchs, Bigthana and Teresh, two malcontents, are plotting to assassinate the king. Mordecai tells Esther about it, and after a brief investigation, the two are sent to the gallows.

Chapter 3 – After this all, the king promotes a man named Haman from the land of Agag to be his “prime minister” or chief official. This unknown country takes the name of the king of the Amalakites, whom Saul conquered—Mordecai like Saul is of the line of Kish. The king demands that all officials of his court bow down and prostrate themselves before this new appointee, but Mordecai refuses. Everyone tries to convince him he should just DO IT, but Mordecai insists he is a Jew. He cannot bow to Haman (3:4).

Haman becomes so angry with Mordecai, he determines to kill him, and not only him but all Jews. Haman casts a lot (called “pur” in Babylonian) to determine the most propitious day to begin the extermination—it falls on the 13^th day of the 12^th month [Adar]. He justifies it to the king in these words: “There is a certain unassimilated nation scattered among the other nations throughout the provinces of your realm; their laws are different from those of all the other nations and they ignore the royal edicts; hence it is not in the king’s interests to tolerate them” (3:8). He also says it will bring in 375 tons of silver into the kings coffers.

The orders go out and the king and Haman sit down and have a “drink while the city of Susa was thrown into confusion” (3:15).

The Jerusalem Bible introduction to Acts says that until 150 AD, when the books were separated, Luke and Acts were presented as one work. Both are addressed to someone named Theophilus. Ancient tradition holds that Luke was a Syrian from Antioch, a doctor of pagan origin. He was close to Paul and was with him during his two periods of captivity in Rome. It has been dated to somewhere between 64 and 70 AD.

Luke tells us in the first chapter that there are many, many sources of stories about Jesus, and his gospel reveals this. Despite his redaction, the difference in source material is apparent. There are variations in style from really good Greek – in the sections that concern his own travel – to awkward sections where he is trying to stick close to Aramaic course material.

Acts 1 – Introducing what appears to be a second book to Theophilus, the author of Luke says that before Jesus left them and was “taken up to heaven,” he “presented himself alive to them by many convincing proofs,” and told “them not to leave Jerusalem, but to wait there for the promise of the Father” (1:4).

           

When they came together and they asked Jesus, just before he left them, if he now was going to come and “restore the kingdom” to Israel, he told them  “it is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (1:7-8). Then he was “lifted up, and a cloud took him out of their sight” (1:9).

Then two men in white robes appear, and they ask them why they are staring up toward heaven, that Jesus will come back to them in the same way at some point in time (1:11). In the Book of Daniel, chapter 7:13, clouds bring the one who is like a Son of Man.

They return to Jerusalem and go to an upstairs room where they stayed and prayed—Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, Judas the son of James and certain women, including his mother and his brothers too. Peter stands up among a crowd of about 120 and addresses them. The tenor of his address is that the betrayal of Jesus by Judas was a fulfillment of Scripture. As an aside he relates that Judas ended badly in the field he had bought with the dirty money he got for his betrayal. Psalms made reference to here are 69 and 109, both Davidic psalms reflecting cries by David for divine justice against enemies that have plagued him. So they want a replacement for him, someone who can witness to everything Jesus did from his baptism to his ascension. Joseph, Barsabbas, (or Justus) and Matthias are proposed. They pray and ask the Lord for guidance. They cast lots and Matthias is picked (1:26). They don’t know that the Lord has plans to recruit Paul as a replacement “apostle.”