Esther: A Woman of Discretion and Valor

Lesson 1The King Chooses Esther ..................................................3Esther 2:1-18

Lesson 2Mordecai Angers Haman..................................................8Esther 3:1-15

Lesson 3Mordecai Intercedes ......................................................13Esther 4

Lesson 4Esther Takes a Risk ........................................................18Esther 5:1-8; 7:1–8:2

Lesson 5The Jews Prevail ............................................................23Esther 8:3–9:3; 26-28

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDEThis Teaching Guide has three purposes:� to give the teacher tools for focusing on the content of the session in the Study Guide.� to give the teacher additional Bible background information.� to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.

Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.

The next three sections provide a beginning, middle, and endfor the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at the top of the page because theyare the most important part of the Teaching Guide. These

paragraphs will help you move your class from “what the textmeant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each sectionto tailor the session to the needs of your group.

Bible BackgroundHistorical ContextThe career of Esther cannot beunderstood apart from the

post-Babylonian destruction ofJerusalem beginning in the late sixthcentury BC. Over a period of ten years,successive invasions by the Babyloniansled to the complete destruction ofJerusalem, the Jewish temple, and themonarchy, the termination of thekingdom of Judah, and the deportation ofthousands of Israelis.

The Babylonian policy of deportation,practiced decades earlier by the Assyriansagainst the northern tribes of Israel, wasan understated form of genocide. Byuprooting conquered peoples from theirhomeland and dispersing them through-out their empire, the Babylonians soughtto keep peace by eliminating tribal alle-giances and diluting ethnicity throughenculturation and intermarriage.

These deportations scattered exiledJews to the ends of the earth. Theprophets Isaiah, Jeremiah, Ezekiel, andDaniel, among others, were victimized byor deeply influenced by these deporta-tions. Yet, empires do not last. As theBabylonians replaced Assyria, so Babylonwas replaced by the Medo-Persian Empireof Cyrus the Great in 539 BC. Cyrusreversed the policy of deportation, andthe Jewish refugees began to trickle hometo Jerusalem after seventy years of captiv-

ity (see 2 Chr 36; Ezra 1–6; Isa 44–45; Dan9–10). The book of Esther is set manyyears after the exile ended. Ahasuerus, orXerxes, was the grandson of Cyrus theGreat and the king of Persia duringEsther’s time (486–465 BC). His mostnotable historical feat was his attemptedsubjugation of the Greek peninsula. Hewas the Persian leader who faced thelegendary King Leonidas and his 300Spartans at the Battle of Thermopylae.Though he won the battle, he eventuallylost the war and returned to Persia, nevergaining the same prestige as his father,Darius, or his grandfather, Cyrus.Ahasuerus ruled the Persian Empire fortwo decades and was later murdered.

Vashti’s Fall and Esther’s RiseThough the Persians had allowed the Jewsto return home, many did not. Esther isone such Jew, a third-generation deporteewho had never lived on Israelite soil (seeEsth 2:5-7). She was a part of God’s sepa-rate people, and as such, called to livedistinctly from the world. This distinc-tion was put to the test, however, whenEsther won a most unlikely contest: theMiss Universe Pageant.

Finding a beautiful, young Jewishwoman at the far reaches of the PersianEmpire would not have been unusual.The families and individuals chosen fordeportation in earlier generations hadbeen the cream of the crop (Dan 1:3-5).They had exceptional good looks, high

1Lesson Teaching Guide

THE KING CHOOSES ESTHEREsther 2:1-18

intelligence, and otherwise possessedqualities that would improve the statusof the empire.

Ahasuerus’s wife, Queen Vashti,had publicly disrespected the king (Esth1). In anger, he banished her from thekingdom; her place was vacated and shewas never to appear before the king again.Upon the counsel of his advisors,Ahasuerus held a kingdom-wide beautycontest to find Vashti’s replacement (Esth2:2-4). Esther was declared the winner andmade queen of Persia (Esth 2:17-18).

The author makes here his first subtleplay on the theme of providence. Vashti’sdisregard of the king, Ahasuerus’s rashresponse, and Esther’s rise to prominenceare not coincidental dominoes, eachtipping the next, but divinely orderedmovements in a great narrative. Theauthor does not cite God’s direct act inthese events; it is simply understood.Adding to the divine suspense, Estherdoes not reveal her nationality to theking. Mordecai, her patron, guardian, andcousin, “had charged her not to tell”(Esth 2:10).

Esther’s Secret IdentityThe secret of Esther’s identity is essentialto the plot of the story. If her Jewishnesshad been revealed early on, the tension ofthe story would be defused and the storywould be largely ineffective. But whywould Mordecai give this advice? It couldbe that a Persian king marrying a Jewesswould have been considered scandalous,like English royalty marrying acommoner. Furthermore, Esther’smarriage would not have been receivedwell by many in the Jewish priesthood.For a historical context, see Ezra 9–10,where Ezra rages against his countrymenfor taking foreign wives. This, he claims,was the cause of much of the Jewishsuffering during exile. Maybe Mordecaiwas sensitive to this sentiment.

The most likely reason was pure prac-ticality. At this juncture, it simply was notnecessary to make her ethnic and reli-gious identity known. It was more

appropriate to allow providence to takeits course, again suggesting the dominanttheme of the book. Furthermore,Mordecai may have harbored the hopethat the two allegiances of Esther—to Godand to the king—would not come intoconflict.

This is a difficult balancing act in anyage. Is it sometimes possible to keep faithunder wraps and thus prove to be “wise asserpents and innocent as doves” (Mt10:16)? Mordecai seems unwilling forEsther to short-circuit future opportuni-ties by acting too boldly. As readers privyto the end of the story, we know Esther isneither ashamed of her identity norlacking in bravery. Mordecai, however,advises her to practice good judgment inaddition to courage.

Mordecai’s wisdom may also havebeen driven by a historical wrinkle in thenarrative. It is likely that after Vashti’sremoval, but before Esther’s ascension,Ahasuerus waged his doomed battle

I. The First Annual Miss Universe Pageant(Esth 2:1-4)A. Vashti Deposed (v. 1)B. A Replacement Proposed (vv. 2-4)

II. A Cousin Named Hadassah, also Knownas Esther (Esth 2:5-9)A. The Jews in Exile (vv. 5-6)B. A First Look at Esther (v. 7)C. Drafted into Service (vv. 8-9)

III. Silence Is Golden (Esth 2:10-11)A. Esther: God’s Secret Agent? (v. 10)B. Mordecai’s Constant Concern (v. 11)

IV. We Have a Winner! Esther, Queen ofPersia (Esth 2:12-18)A. Spa Treatments Galore (vv. 12-14)B. Winning Contests, Winning Favor(vv. 15-16)

C. Esther’s Banquet (vv. 17-18)

4 Lesson 1

� You Are What You EatA Mexican-American woman told abouther fears upon arriving in the UnitedStates. The place was strange. She fearedfor her children. One day in November,her husband brought home a huge turkeygiven to him as a Thanksgiving present.

“It looked so ugly and white,” said thewoman. “I refused to cook it.” “Butit’s American!” said the husband.“Everyone in America eats like this.This is ‘Thanks-giving.’” “I think weneed to be careful,” she said. “It’s justa turkey,” said the husband. “Whatharm can eating a turkey do to us?”This woman knows that somethinglarge is at stake…. She knows enoughto be wary of this new culture. Firstit’s a nibble of turkey here, and anibble there, and the next thing youknow your son is in banking.(Hauerwas and Willimon, 94–95)

Questions� The woman said, “I think we need to becareful.” Is silence regarding faithplaying it too safe? Why or why not?

� Should Christians behave as “immi-grants” in the world? If so, what wouldthis look like?

� In our concern to protect ourselves ornot offend others with our faith, whendo we know that we have not acted orspoken distinctively enough?

� Playing the Faith Card While in college I went to purchase anautomobile. The salesman was aloof untilhe discovered I was studying for theministry. Then his entire spiel became asyrupy attempt at using faith to connectwith a possible sale.

Ask your group to share experienceswhen they were victimized or “played” bytestimonies of faith that later provedshallow or insincere.

Esther is advised to keep her Jewish identity a secret. But should she have beenmore direct in sharing her faith? Might Mordecai have advised this faith-hidingstrategy as a means of political or material gain? The challenge of the central

question is, when is it acceptable to keep my faith to myself ?

A Way to Begin

Teaching Guide 5

against the Greeks. The royal advisors who led the king to find a new and beautiful wifemay have done so not because the king was lonely but because his kingdom—and hisego—were stinging from defeat.

The coronation of a new queen, resulting in a national celebration and temporaryrelief from foreign wars, was just the sort of thing all of Persia needed, Ahasuerusincluded. Playing the faith card at such a delicate time would not have been sensible onEsther’s part. Indeed, it would have been desperately foolish.

� Right or Wrong?Discuss the ethical factors surroundingMordecai’s advice for Esther to keep herJewishness a secret from the imperialcourt.

Questions� How can Christians resolve the tensionbetween their divided loyalties?Between the command to share theirfaith and adherence to workplace poli-cies that place restrictions on theirwitness? Between sharing compassion-ate witness with someone in pain andgiving them the space they need?

� Consider Esther’s dilemma: As a youngwoman, no doubt impressionable andidealistic, how do you think she feltabout the instructions given her byMordecai?

� What would have happened to Estherhad she ignored Mordecai’s suggestion?

� In what situations would it be best forChristians not to draw attention totheir faith?

� How do people view those who neverkeep silent regarding their faith? Asbrave and faithful? As obnoxious andinsensitive? As some of both?

� In what situations would it be wrongfor Christians to keep silent about theirfaith?

� A Parable for Our TimeProvide copies of “A Parablefor Our Time,”printed onpage 28, to three volunteerreaders. Have them read the

skit, then lead the class in a discussionusing questions like these:

Questions� How does the ministry of this fictitiousChristian parallel the fortunes ofChristianity in America (or Westerncivilization generally) over the courseof history?

� Why are some believers afraid of avigorous dialogue with those who donot accept Christianity?

� Why are some believers unwilling to doanything but charge headlong into anaggressive evangelistic presentation?

� What is the value of silence in witness-ing to others?

� What is the value of listening andaddressing what seem like irrelevantquestions?

� How can we gauge our success insharing faith in a day when so few seemto respond to Christ?

A Way to Explore Scripture People of faith often live with the tension of divided loyalties. SincereChristians truly want to remain committed to their vocation as followers of

Christ. Yet, these same Christians will also be pulled in directions that maythreaten to compromise this commitment. Sometimes silence can be viewed as cooperationwith ways and means that are contrary to the way of Christ. At other times silence is golden,an expression of true wisdom.

6 Lesson 1

� Learning from ExperienceHave everyone in your group find apartner for this exercise. Once in pairs,provide this assignment:

Tell with your partner about a timewhen you said too much whensharing your faith, or when you feltyou did not say enough. What did youlearn? How will you share your faithdifferently in the future?

After an appropriate amount of time,close the meeting with prayer.

� Too Important for HasteGather the group in a large circle. Askparticipants to share why their faith is soimportant to them that at times theymight be quiet about it, looking for themost appropriate time and place to share.

After all who are comfortable sharinghave done so, close the session withprayer.

� Flying under the RadarRemind the class that believers in otherparts of the world often suffer greatly fortheir faith. Some missionaries cannoteven be acknowledged as such becausethey serve in countries that are officiallyclosed to the gospel. Christian minoritiessuffer almost constant indignities at thehands of those in the religious majority.

Questions� How does Esther’s situation compare toor contrast with that of Christianminorities in places like Egypt or NorthKorea?

� What is the difference betweenprudence and cowardice?

� What is the difference between bold-ness and foolhardiness?

Mordecai’s counsel to Esther challenges us to seek appropriate expressions of ourfaith. It is not always the best course of action to be bold with our words,particularly when we are in novel or dynamic situations in which we have little

experience. Knowing the people to whom we give testimony, as well as the context of our situa-tion, is as important as the words we share and the faith to which we hold.

A Way to End

Teaching Guide 7

2Bible Background

An Arrogant OfficialFour years pass between theevents of Esther 2, where Esther

is made queen, and the events ofEsther 3 (see Esth 2:16; 3:7). The timedoes not pass without incident. In thecourse of those years, Esther settles intoher new role as queen, Ahasuerus fightshis wars with varying degrees of success,Mordecai thwarts an assassinationattempt on the king’s life (Esth 2:21-23),and a new character emerges in Persianpolitics: the arch villain and nemesis ofthe Jewish people, Haman.

Nothing is historically known about“Haman son of Hammedatha theAgagite” except what is found in thisbook. But what is found is none too flat-tering. He is a high-level governmentbureaucrat with a role similar to primeminister or secretary of state. While this isan important position, the biblical writerportrays him as a vain, self-centered syco-phant mostly concerned with expandinghis own power and importance. Haman’snarcissistic need for celebrity ignites theconflict that will carry the story of Estherto its conclusion.

An Unbowed HeadHaman was of such importance thatAhasuerus had ordered all other govern-ment officials to bow in Haman’spresence. This gesture was construed as a

sign of public respect. Mordecai, however,viewed it as an insult. Although he wasalso apparently numbered among theking’s servants and thus subject to theroyal command, Mordecai refused to bow(Esth 3:2). Why? The reason for hisrefusal is not explained, and an initialreading of the text seems to imply thatthe reader should “get it.” The motivationfor Mordecai’s civil disobedience shouldbe obvious, but to those of us centuriesremoved from the context, it is not.

We may be tempted to see Mordecai’srefusal to bow as the same reason thethree Hebrew children refused to bow afew generations earlier toNebuchadnezzar’s golden image (Dan 3).Shadrach, Meshach, and Abednego wouldnot bow in worship out of their devotionto Yahweh. Likewise, Daniel was cast intothe den of lions because he rejected thelaw prohibiting prayer to any god exceptKing Darius (Dan 6). Mordecai seems tobe traveling this well-trodden path of Jewswho had lived in Babylon and Persiabefore him.

This interpretation plays well for thereader and the overall theme of Esther.Nothing could be more fitting than forMordecai to be seen as this devout Jew,committed to his God and his religiousvalues, even at the expense of his own life.Still, a more concrete explanation of hisactions should be considered.

Lesson Teaching Guide

MORDECAI ANGERS HAMANEsther 3:1-15

An Age-old ConflictThe writer of Esther explains thatHaman is an “Agagite.” The descrip-tion is a bit vague, but the bestevidence points to Haman’s being adescendent of King Agag the Amalekite(McConville, 166). This is the view of theJewish historian Josephus as well(Antiquities 11.6.5). The Amalekite connec-tion completely changes how one shouldread the events of Esther 3 and Haman’sconspiracy to destroy Mordecai and hisJewish kin.

The people of Israel and theAmalekites had a long, adversarialhistory. It was the Amalekites whoattacked the newly freed Israelites afterthey crossed the Red Sea (Exod 17:8-16).This was a cowardly attack, with theAmalekites intentionally striking the old,infirm, and those lagging behind thecaravan out of Egypt. The ancientprophet Balaam pronounced judgmenton these Amalekites (Num 24:20), andthey oppressed the nation of Israelthroughout the Judges period ( Jdg 3:13;6:3; 10:12).

King Saul engaged King Agag and theAmalekites in 1 Samuel 15, and the risingKing David met them in battle on the eveof his ascension to the Israelite throne (2Sam 1:1). Even the book of Psalms gets inon the rivalry, as Psalm 83 cries out inlament for God to deliver Israel from itsenemies, including the Amalekites.

Two Hebrew texts reveal just howdeep the animosity was between these twonations, particularly on the side of theHebrews. After the desert attack inExodus 17, Moses records Yahweh’swords: “Then the LORD said to Moses,‘Write this as a reminder in a book andrecite it in the hearing of Joshua: I willutterly blot out the remembrance ofAmalek from under heaven’” (Exod17:14).

This animosity is elaborated onfurther in Deuteronomy 25:17-19:

Remember what Amalek did to youon your journey out of Egypt, how he

attacked you on the way, when youwere faint and weary, and struckdown all who lagged behind you; hedid not fear God. Therefore when theLORD your God has given you restfrom all your enemies on every hand,in the land that the LORD your God isgiving you as an inheritance topossess, you shall blot out the remem-brance of Amalek from under heaven;do not forget.

Like early Texans shouting“Remember the Alamo!” the Israelitesbitterly remembered the crimes of theAmalekites. It had been so for genera-tions. Living in the Jewish homeland ordispersed among the nations, no self-respecting Jew was ever going to bowbefore an Amalekite. While this is over500 years after the Benjaminite Saul wentto battle against Agag, the BenjaminiteMordecai was still at war.

This conflict between Haman andMordecai cannot be viewed strictly as apersonal matter. Nor can the interpreta-tion, as convenient as it appears, be that

I. Introduction of Haman Son ofHammedatha, the Agagite (Esth 3:1-4)A. The Legacy of Agag, King of theAmalekites (v. 1)

B. An Adversarial History (vv. 2-3)C. Mordecai Refuses to Comply (v. 4)

II. The Construction of a Genocide (Esth3:5-11)A. Haman’s Plan to Kill All Jews (vv. 5-6)B. A Visit to the King with CunningWords (vv. 7-11)

III. Coming Destruction Set in Motion (Esth 3:12-15)A. The Publication of Ahasuerus’sDecree (vv. 12-14)

B. Sitting Down to Drink and Puzzlingthe Populace (v. 15)

Teaching Guide 9

� The Jews of KabulRead the article “The Jewsof Kabul,” printed on page29. Discuss the followingquestions:

Questions� What could have driven two otherwiselike-minded people apart like this?

� How could the pressure of living underpersecution have contributed to theirfeud?

� After these many years of hostility, howmight it be possible for these two to bereconciled?

� Who is most responsible for quarrelslike these?

� Cindy and NancyWe have all had times when we weremisunderstood. Tell the story of Cindy:She is an elementary school teacher whohas a conflict with a fellow teacher, Nancy.Cindy challenges her peer on grounds oflack of preparation and professionalism.Nancy, however, accuses Cindy of discrim-ination based on race. Cindy isflabbergasted by the accusation.

Questions� How is Cindy responsible for her peer’sreaction?

� Could Nancy’s reaction be justified,based on her past experiences? If so,how?

� If you were Cindy, describe how youwould feel. What if you were Nancy?

� How sensitive to cultural, religious,ethnic, and lifestyle issues do we needto be when justifiably confrontingothers?

� What other personal examples can youoffer of harsh disagreement basedlargely on misunderstood or miscon-ceived confrontations?

Judging from the biblical text, it is difficult to determine who is more reac-tionary: Haman, driven by ego and the opportunity to avenge a nationaldisgrace on behalf of his people; or Mordecai, stubbornly resolved to maintain

his dignity and never bow to an enemy of the Jews. It is a clash of deep-seated, long-held preju-dices not exclusive to Israelites and Amalekites. We often react strongly to others based onour past experiences or our own backgrounds.

A Way to Begin

10 Lesson 2

Mordecai was simply being loyal to his God. This story depicts the flash and fire of oldenemies separated along racial, ethnic, religious, and historical lines.

Mordecai is a good and just man, but to interpret his actions as simple faithfulnessis to overreach. Mordecai’s action, coupled with Haman’s reaction, now puts all Jews injeopardy. Not content merely to punish Mordecai for disrespect, Haman instead formu-lates a scheme of genocide to exterminate the entire Jewish nation.

The date is set for this extermination by lot. Wooing Ahasuerus over to his side,Haman casts the lot (v. 7) and it falls on the month of Adar (February–March of theRoman calendar), eleven months into the future. Thus the drama is set to unfold: Israelfaces extermination at the expense of a hoodwinked king, the plot of a pompousbureaucrat, and the hands of its oldest, most bitter enemy.

� Mordecai’s DefianceRead Esther 3:1-6. Share insights from theBible Background section highlightingHaman as an Amalekite and the longhistory between his people group and theJews.

Questions� Remember Mordecai’s counsel toEsther in the previous lesson. He toldher to keep her identity a secret so asnot to draw unnecessary attention.Does Mordecai violate his own counselto Esther by not bowing to Haman?

� This one act of apparent defianceplaced the whole Jewish race in jeop-ardy. Was it worth it?

� Do you think Mordecai’s actions werecalculated or more spontaneous—in theheat of the moment? Does that make adifference?

� Would there have been any real harmdone if Mordecai had simply bowedbefore Haman?

� How far should we go to avoid unnec-essary offense?

� Turning the Other CheekMordecai’s actions could be interpreted asperpetuating the cycle of violence betweenthe Israelites and the Amalekites. Readthe following commentary on Jesus’command to “turn the other cheek” fromDonald Kraybill:

Is Jesus calling us to be sponges thatabsorb any insult or injury? [No],Jesus is speaking to his disciples andto others who had been humiliatedwith backslaps by high ups—masters,soldiers, husbands—in positions ofpower.

Jesus proposes not a retaliatoryblow or dropping to the ground insubmission—but a third way. Offerthe other cheek and rob the aggressorof the power to humiliate. By offeringthe other cheek, the [offended] issaying, “Try again. I refuse to behumiliated.” Such nonviolent resist-ance exposes the evil act and shamesthe aggressor. (Kraybill, 182)

Questions� Using Kraybill’s definition of Jesus’words, did Mordecai turn the othercheek? Why or why not?

� When is it impractical to follow thiscommand of Jesus?

� What is a Christian to do after he or sheturns the other cheek?

� What could Mordecai have done differ-ently to defuse Haman’s animositytoward him and his people?

� How can a group of people, not just anindividual, practice Jesus’ command toturn the other cheek?

People are often forced into confrontations they would rather not have.Without a doubt, Mordecai would have preferred to avoid Haman altogether.

Circumstances made this impossible. Haman was in an elevated position, placedthere by Ahasuerus himself. Mordecai’s bold refusal to bow placed him in the crosshairs ofretaliation, justified or not.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

� Letting GoDivide the board into two columnslabeled “Past Sticking Points” and “WhatHappens When I Let Go.” In the firstcolumn, brainstorm prejudices, pasthurts, and other factors that are oftenbrought to bear in our personal relation-ships. (The discussion can remain on ageneral level, but challenge participants toconsider personal, individual stickingpoints they may need to overcome.)

In the second column, list the positiveresults of letting these things go.Conclude in prayer, asking God to helplearners not so much to accept the reac-tions of others, but to concentrate ontheir own.

� The Struggle to ReconcileAsk the following discussion questions:

Questions� When our words or actions have beenmisunderstood, what steps should wetake to remedy these misunderstand-ings?

� How far should we carry out our effortsat reconciliation?

� If the person we have offended refusesto be reconciled, what should we donext?

� Are there people you know you haveoffended with whom you shouldattempt to be reconciled?

Close the session in prayer, askingGod to give you and the learners wisdomin responding to the reactions of othersand grace to control your own reactions.

ResourceDonald B. Kraybill, The Upside-Down Kingdom, 25thAnniversary Edition (Scottdale: Herald Press, 2003).

The confrontation between Mordecai and Haman teaches us that it is possible toremain faithful to who we are even in the face of severe consequences. Likewise,this narrative reveals that we cannot hold unnecessarily to past injustices,

grudges, and painful histories. To do so can put ourselves and those around us in peril.

A Way to End

3Bible Background

Esther’s MomentThe drama of the book ofEsther unfolds in several major

acts. In the early chapters, KingAhasuerus is the star of the show. He isfollowed by Mordecai taking center stage,and then Haman. In chapter 4 Esther,who has dramatically been waiting in thewings it appears, now strides onto thestage. She will be the main attraction forthe remainder of the book. While not thetheatrical climax of the book, chapter 4 ispivotal as the book moves toward its reso-lution.

In addition to being an importanttransition in the story of Esther, chapter 4is also home to the most recited versesfrom this otherwise unfamiliar book. Inverse 14, Mordecai tells Esther that herrise to royalty may possibly be “for justsuch a time as this,” that is, the occasionto save the Jewish nation from destruc-tion. Esther’s “If I perish, I perish” (v. 16)is a commendable response loaded withresolve and determination in the face ofan indefinite outcome.

Esther’s PeopleKnowledge of Haman’s planned holo-caust of the Jewish people begins to ripplethrough the Persian Empire, and theresult is predictable. Jewish communities,already vulnerable because of past depor-tations and apparent widespread

anti-Semitism, erupt in mourning.Fasting, weeping, and other displays ofpublic grief are widespread. The entirenation mourns in fear for their lives, theirfuture, and their children. Mordecai is noexception. He too puts on the garments ofsorrow and begins a parade through thestreets of Susa.

It seems that the king did not allowcoarse dress inside his palace gates, butMordecai walked up to the very entranceof the palace on his journey throughoutSusa, crying out in distress. Approachingthe palace in such fashion was no doubtfor the purpose of gaining Esther’s atten-tion. It worked. She quickly sent properclothes for him to wear and inquired as tothe reason for his behavior. Interestingly,Mordecai and Esther never speak face toface in this chapter. Their messages arerelayed to one another by way of messen-gers. The counter-plot to save the Jews ishatched by planners who could not talkdirectly to each other.

This would not have been unusual.Esther’s position as queen insulated herfrom the outside world. Her status kepther quite literally in an ivory tower.Indeed, Esther was so insulated that shewas completely unaware of her people’spredicament and the plot against them.The imminent destruction of her nationis news to her. Living at the heart of theempire, in the same building as the king,she is oblivious to the danger.

Lesson Teaching Guide

MORDECAI INTERCEDESEsther 4

Esther’s ChallengeYet, Mordecai is quick to point out thatthis danger is dreadfully real, even toher. There is reason, if not obligation,from Mordecai in this warning thatEsther should use her position to inter-vene “for just such a time as this.”

If Esther is not motivated to save hernation, at least she might be motivated tosave her own neck; for while her positionas queen had prevented her from hearingthe horrible news about a looming geno-cide, that same position would notprotect her from being destroyed. Rank-and-file Jews may escape the comingdisaster, but not such a prominent Jewdiscovered in the royal citadel.

There was a silver lining, however, toMordecai’s dark cloud. The conspiratorHaman was a powerful politician, maybethe most powerful man in the kingdombesides King Ahasuerus. Even so, therewas one other person who had a place ofunparalleled position and power: Esther.As queen, if she played her hand wisely,she held the political trump card.Mordecai knew this and he implored herto take action.

There was only one problem: anambiguous law of the Persians that didnot allow impromptu visits to the king.This should be no surprise, not even forthose of us living in the twenty-firstcentury. The Persian king was like anyother national leader. For the sake ofsecurity, he was kept in isolation, hismovements and schedule dictated bystrict rules of command and control. Toapproach him without being summonedwould risk his bodyguard pouncing uponthe violator like Secret Service agentsprotecting the president of the UnitedStates. This security practice sheltered theking from unwarranted danger.

It was therefore a deadly propositionfor Esther to enter the king’s presencewithout an appointment or summons,made even more precarious by the factthat this king wasn’t afraid to remove aqueen for minor violations—as chapter 1demonstrates. This policy was well

grounded. Ahasuerus, ironically enough,died years later, stabbed by an enemy whogot too close.

Esther’s DecisionEsther, who enjoyed a charmed life andhad much to lose, made the decision tointervene. She sent word back toMordecai to this effect. Asking her peopleto fast on her behalf (implying prayer aswell), she prepared herself to enter theking’s presence.

It should not be overlooked thatMordecai, while putting his hope inEsther, did not rely exclusively upon her.

I. The Jews Respond to Haman’s Plot (Esth 4:1-3).A. Mordecai mourns in the streets ofSusa (vv. 1-2).

B. The Jews fast, weep, and lament insackcloth and ashes (v. 3).

II. Esther Gets the Bad News (Esth 4:4-11).A. New Clothes for Mordecai (vv. 4-6).B. Mordecai’s Intercession for Esther’sIntercession (vv. 7-8).

C. Esther’s Fear (vv. 9-11). Everyoneknows what happens to those whoapproach the king without an invita-tion.

III. “Perhaps You Have Come to RoyalDignity for Just Such a Time as This”(Esth 4:12-14).A. “Esther, you will not escape” (vv. 12-13).

B. Somehow, someway, from some-where—deliverance will come (v. 14).

C. “This is your time” (v. 14).

IV. Esther Does What Mordecai Orders(Esth 4:15-17)A. A Three-day Prayer Vigil (vv. 15-16).B. “If I perish, I perish” (v. 16). C. Mordecai does what Esther orders(v. 17).

14 Lesson 3

� The World Is a VillageDistribute copies of “TheWorld Is a Village,” printedon page 30. Read the pagetogether, then discuss the

following questions:

Questions� How is it that the majority of theworld’s wealth ended up in the pocketsof those in the Western Hemisphere,particularly those in the United States?

� What might be the attitude of others inthe village who do not have the samewealth, education, and opportunity asthe more fortunate?

� What responsibility, if any, do thosewith means have toward others?

� What role do believers have in makingthe prospective changes that willproduce social justice and protect thevulnerable?

� Busy with Lesser ThingsTell your learners about William: Williamis a busy husband, father, and sales repre-sentative for a pharmaceutical company.

He is an only child with the weight ofcaring for his aging parents. Sales trips,kids’ soccer games, PTA, and board meet-ings at church fill his schedule. Hisneighbor invites him to be part of acommunity initiative to provide health-care and medicines for children living inpoverty. William really wants to help, buthe has no time or energy for anythingelse.

Discuss what William should do. Howdo the learners identify with his situa-tion? Should William give up somethingfrom his busy “to-do” list to take on thisnew project? How did his life grow sobusy? How can busyness blind us to thereal needs around us? Is it possible to bebusy with lesser things and miss out onwhat we are truly gifted for?

It is sometimes impossible to see the distress of others when we are blinded bythe comforts of our own lives. As the Jewish nation faced its worst crisis in twogenerations, Esther obliviously lived an easy life. She was not intentionally

calloused, just uninformed. When she became aware of the calamity hanging over her nation,she acted quickly, responsibly, and courageously. Esther’s willingness to use her resourcesand station in life to help others should inspire us all.

A Way to Begin

Teaching Guide 15

In the most explicit reference to God in the book, Mordecai reveals his trust inProvidence. In verse 14 he tells Esther, “For if you keep silence at such a time as this,relief and deliverance will rise for the Jews from another quarter.”

Here the Amalekite connection from the previous lesson must be revisited. Recallthat Haman is an Agagite, a descendent of King Agag of the Amalek-ites. Mordecai isholding tightly to God’s promise found in Exodus 17:14 and Deuteronomy 25:17-19that the Amalekites would one day be devastated by the Jewish nation for past crimes.This promise could not be fulfilled if Haman’s plot succeeded.

As we find everywhere in the book of Esther, this is a delicate but clear trust inYahweh as the lover and deliverer of the Jewish people. Though Israel is far from home,dispersed across the Persian Empire, God is not far from them. Mordecai believes that aGod-directed escape will emerge, even if Esther refuses to intervene or fails in her effort.

� Doing the Right ThingAsk learners to divide into pairs. Read thefollowing statements/questions, allowingample time after each for the pairs todiscuss and reflect.

Questions� Describe a person in your life who chal-lenged you to do the right thing at theright time. How did this person helpyou see the right path, and why did youlisten?

� Share with your partner a time whenyou should have reacted differently to asituation in which you could haveintervened. If you could go back, whatwould you do differently?

� Discuss an occasion when you acted tointervene (at work, in your family, witha friend) and that intervention bene-fited someone else.

Read Esther 4. Discuss howMordecai’s challenge to Esther comparesor contrasts with the personal stories youhave shared.

� A Map of Your LifeDistribute paper, pens, and markers tothe class. Invite participants to create amap of their lives, highlighting significantevents, dates, and turning points. Theycan draw their maps using pictures, a timeline, a flowchart, a maze, or anything elsethey may choose.

Questions� Is there a defining crossroads in yourlife? How has this central momentshaped the rest of your life?

� Has your life been a movement frommajor event to major event or a seriesof smaller experiences? Why?

� How different would your life be, andthe lives of the people around you, ifyou had taken an alternative path atcertain crossroads?

� How do you see God at work in these“crossroads moments” of your life?

Discuss how Esther’s experience inEsther 4 was a crossroads for her and forthe Jews.

A Way to Explore Scripture Initially, Esther seemed more concerned for her personal safety than the thou-sands of others subject to suffering and death. Mordecai’s challenge pulled Esther

from the comfort of the sidelines and made her an invaluable participant in thisstory of redemption. Mordecai recognized that Providence had brought Esther’s life to thismoment so that she might act. This was an opportunity that could not be missed or later revis-ited. This was her time; only she could do what was necessary.

16 Lesson 3

� What We Can DoBrainstorm practical ways participantscan use their resources and positions inlife to serve others. List these on theboard. Consider exploring one or more ofthese options as a group project.

Conclude with a prayer that Godwould open the eyes of your learners tothe opportunities and responsibilitiesaround them.

� HandsWe can only offer what we have and whowe are in the service of others. This mayseem small, but at the right time and inthe right place it can change the lives ofothers.

Arrange to play a recording of thesong “Hands” by Jewel (Atlantic Records,1998).

Questions� Why do people sometimes feel uselessor “idled with despair”? How canserving others, even in little ways, helpovercome these feelings?

� How can we better appreciate what wecan do with our own “small” hands?

� If we really believed that we were God’shands, eyes, mind, and heart, howwould we respond when we saw a needthat was within our power to meet?

Conclude with prayer that all wouldoffer their hands in service to others.

� For Just Such a Time as ThisDistribute index cards to participants.Remind them of Mordecai’s words toEsther, that perhaps she had risen to herroyal position “for just such a time asthis.”

On the index cards, have participantswrite one thing they can do to serveothers at this point in their lives.

After a time of silent reflection, closewith a brief prayer.

Not all acts of intervention require the same amount of daring that Estherdisplayed. There are many ways we can put to good use the blessings God hasgiven us. Giving generously to a special missions offering, driving nails at a

Habitat for Humanity work site, volunteering at a domestic violence shelter, or supporting achild through one of the many highly regarded child-sponsorship programs require little sacri-fice in the big scheme of our lives, but such acts are necessary. Such acts can only be completedby people just like us.

A Way to End

Teaching Guide 17

Bible Background“To Be Continued”Esther 5 opens with some ofthe most understated language

one will ever read: “On the thirdday Esther put on her royal robes andstood in the inner court of the king’spalace, opposite the king’s hall” (Esth5:1). Yet with these words, the book ofEsther enters its dramatic apex. In thenext three chapters, Esther’s identity willbe revealed, the troubles of the Jews willbe reversed, and Haman, the villain of thestory, will meet his destruction. All thishinges upon the one risky act of Estherentering Ahasuerus’s throne room.

Reading these chapters is much likewatching a tennis match. Conversations,banquets, and changes in setting all passback and forth in a game of volley andserve. In chapter 5, Esther enters theking’s presence and requests that he andHaman attend a banquet she hasprepared for them. Later, Esther hosts asecond banquet for Ahasuerus andHaman, and at this one reveals both heridentity and Haman’s treachery (7:1-10).Between these two banquets the authorfurther develops the animosity betweenHaman and Mordecai as Haman plotsMordecai’s execution (5:9–6:14). This plotis reversed in the end: Haman the Agagitesuffers the death intended for Mordecai.

Esther enters the king’s throne roomunbidden, the first of several risks she

must take to intervene on behalf of herpeople. To enter a Persian king’s presencewithout appointment was to put one’s lifein danger. Only the extension of the royalscepter, a symbol of approval andwelcome, could signal mercy and sparethe individual of certain death. Esther, itturns out, has nothing to fear. Ahasuerusfinds her irresistible. Knowing her visit isintentional, he extends his scepter, invitesher in, and offers up to half his kingdomto satisfy her request. He gives her a blankcheck, but not one she is yet willing tocash. Instead, she invites the king andHaman to a surprise banquet. Ahasuerussends for Haman right away. They attend,and the king inquires again regardingEsther’s request. Again she delays, invit-ing Ahasuerus and Haman to a secondfeast to be held the following day.

It is impossible to say why Estheremploys such tactics. It is likely, however,that the author of the book is using aliterary device to keep the reader insuspense. This is the author’s way offlashing “To Be Continued…” across thescreen, postponing the finale until thetension is unbearable. It may also be theauthor’s intent to allow for the expansionof the story highlighting further conflictbetween Haman and Mordecai.

The Tension BuildsHaman leaves Esther’s first banquet in“good spirits” (5:9). And why not? He hasjust dined with the king at the request of

Lesson Teaching Guide

ESTHER TAKES A RISKEsther 5:1-8; 7:1–8:24

the queen, the honored guest at a royalbanquet. On his way home he crossespaths with Mordecai, who refusesonce again to show honor to Haman.Enraged beyond reason and incited byhis wife and friends, Haman builds a tallgallows upon which he plans to hangMordecai for his disrespect (5:14). Theplanned genocide, still months in thefuture, is not happening soon enough forhim; Haman plans a preliminary strikeagainst Mordecai.

Even as the gallows are being built,the king has a restless night of sleep. Topass the night he has the book of recordsread aloud to him. He discovers thatMordecai once foiled an assassinationattempt on his life and that heroic deedwent unrewarded (2:19-23; 6:1-3). AsAhasuerus contemplates a reward,Haman enters the king’s court. The kingasks, “What shall be done for the manwhom the king wishes to honor?” (6:6).Haman, in his arrogance, thinks thishonor will fall upon him. He details anelaborate display of recognition but ischagrined when his plan for self-commen-dation falls on Mordecai instead. In fact,Haman is ordered to escort Mordecaithrough the streets of Susa singing hispraises. Haman returns home in humilia-tion, but before he can lick his wounds,he is summoned back to the palace forEsther’s second banquet.

All Is RevealedFinally, the story reaches its resolution.As the three characters sit down to eat,the king asks again what Esther desires.This time she asks for her life to bespared—a shocking and confusing revela-tion for her dinner guests. She identifiesHaman as the arch villain of her people,the very one who had misled the king intosigning a genocidal edict against the Jews.Ahasuerus is enraged. He leaves the table,stepping out into the palace gardens.

Chapter 7 is wonderfully suspenseful;the reader is the only one “in the know.”The king does not know his wife is a Jew,nor does he know of the family connec-

tion between she and Mordecai, the manhe has just honored. Haman likewise is inthe dark. Esther, meanwhile, doesn’t seemto know that Mordecai’s standing hasdramatically improved (ch. 6) andHaman’s status is already on the decline.And no one in the room, not evenAhasuerus himself, knows how the kingwill now respond.

It is likely that his furious strollthrough the gardens was for the sake ofclearing his head, taking in and process-ing the new information, and addressinghis own foolishness for being easilyduped by Haman, a man who had put hisqueen’s life in jeopardy.

In the king’s absence, Haman throwshimself, quite literally, on Esther’s mercy.The Persian custom was to recline whileeating. As Haman begs for his life, he fallsonto Esther. The king returns at thatprecise moment, interpreting Haman’sactions as a physical or sexual assault.Any doubt about the king’s reaction isnow removed. Haman is condemned todeath and is soon hung from the gallowsonce intended for Mordecai.

I. Esther’s Counterplot (Esth 5:1-8)A. Dressed for Success (vv. 1-2)B. An Invitation to Dine (vv. 3-6)C. Guests in Suspense (vv. 7-8)

II. A Queenly Banquet: Part Two (Esth 7:1-8)A. Esther’s Request Revealed: Grant MeMy Life! (vv. 1-4)

B. Haman’s Scheme Revealed: “A Foeand an Enemy!” (vv. 5-6)

C. The king goes out and the verdict isin (vv. 7-8).

III. A Change of Fortunes (Esth 7:9–8:2)A. After two banquets, Haman gets hisjust deserts (7:9-10).

B. Mordecai takes Haman’s place (8:1-2).

Teaching Guide 19

� Blotting Out Haman’s NameWhen the story of Esther is read in thesynagogue, the audience listens for thename of Haman. Each time his name isheard, it is “blotted out” with booing,hissing, and other noises. This behavior isa communal remembrance of God’s act ofredemption.

Explain this practice, then read Esther5:1-8. Invite the class to noisily “blot out”Haman’s name when it is read. (You maywant to provide kazoos, noisemakers, etc.)

� Questions to PonderRead the Scripture passage for the day.Ask the following questions:

Questions� What do you think went throughEsther’s mind as she first walked intothe throne room?

� Was the king speaking literally when hepromised Esther up to half of thekingdom? Why or why not?

� What do you think Haman concludedabout being invited to a privatebanquet with the king and queen?

� Why did Esther delay in making herrequest until a second banquet? Mightshe have lost her courage at the firstbanquet?

� Metropolitan KyrilDistribute copies of“Metropolitan Kyril,”printed on page 31. Afterclass members have had

time to read the story, discuss the follow-ing questions:

Questions� What gave Metropolitan Kyril thecourage to take action?

� Why did the townspeople join him?� What did Kyril and his followers risk inopposing the guards?

� How difficult would it be for a “regularperson” to intervene in a situation likethis?

Haman has steered Ahasuerus throughout this story, but now Esther takescharge of the situation. She risked much more than the comfortable extrava-gance of a queen’s life. She risked life itself. If her wager failed, many Jews

would die. Though God is not portrayed as directly guiding her, her faith combined with thegravity of the situation gave her the resolve she needed to act. She was able to set aside herfears and face the risk before her with courage.

A Way to Begin

20 Lesson 4

In the end there is a great role reversal between Haman and Mordecai. Mordecaireceives all that was intended for Haman, and vice versa. With Esther’s prompting,Mordecai takes Haman’s place in the king’s court and inherits Haman’s estate. God’sprovidence has turned the well-planned destruction of the Jewish people back on theirenemies. The change of fortunes between Haman and Mordecai is symbolic of thepromise of salvation for God’s people.

� Esther: Superhero?Divide the board into two columnslabeled “Extraordinary” and “Ordinary.”In the first column, list things aboutEsther that might be considered extraor-dinary. In the second, list things abouther that are ordinary. Discuss the follow-ing questions:

Questions� In light of the characteristics you havelisted, where did Esther’s risk-takingcourage come from?

� How is Esther like you or me?� How is Esther different?� How can your ordinariness be used toaccomplish God’s will?

� Extraordinary CircumstancesDivide learners into pairs or groups ofthree, depending upon group size. Havelearners share with one another a timewhen they found themselves in extraordi-nary circumstances, or a time when theyfelt called by God to take a risk.

Follow up with the entire group byasking these questions:

Questions� How did you know it was God callingyou?

� Is it always possible to know what Godis leading you to do before you actuallydo it?

� How does God speak to us today?� In what ways has God spoken to you?

� Extraordinary RiskRead Esther 5:1-3; 7:1–8:2 (if you have notdone so already). Discuss the followingquestions:

Questions� How much of Esther’s decision to takea risk was based on her faith in God?

� How much was based on the desperate-ness of the situation?

� How much was based on otherfactors—Mordecai’s prodding, feelingsof ethnic solidarity, etc.?

� For what people or causes would you bewilling to risk everything?

The characters of the Bible are often portrayed as invincible conquerors. We seethem as spiritual superheroes with all the special powers, bulging muscles, and

flamboyant costumes that go along with this perception. Nothing could be furtherfrom the truth. Esther is in a long line of saints who were simply normal. She was an averagewoman who found herself in an unexpected situation. Before becoming queen, she was anameless Jewish girl far from home with only a distant relative to look after her. Even so, Godchooses to work in and through ordinary people who are called to take extraordinary risks.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

� Tentative LivingRefer to the quotation from Tim Hanselin the Learner’s Study Guide.

Questions� How is this sentiment a challenge toyour current journey of faith?

� What steps can we take to become risk-takers for God?

� Taking the PlungeDistribute index cards or sheets of paperto each participant. On the board, write,“What risk is God calling me to take?”Invite learners to write down what theysense God calling them to do in thismoment of their lives.

Close in prayer asking that eachperson will feel the gift of courage fromGod to take that risk.

� Facing Our FearsHave participants gather in groups of twoor three. Invite them to share with eachother what risk they sense God is callingthem to take, and why they may be resist-ing this call. After a time of sharing, inviteeach group to close their time in prayerbefore gathering again as a class.

Have learners close their eyes. Ask thefollowing questions for private reflection:

Questions � What risk is God calling me to take?� How long have I known this to be God’swill for me?

� Why have I resisted acting upon thiscall?

� When will I take this risk to which Godhas called me?

Close the session in prayer, asking forcourage to be granted to those who havebeen called by God to act.

God still calls people to take great risks. These are not haphazard acts to prove ourcourage or put extra adrenaline in our bloodstream. God’s call is always for theservice of others. Where need and opportunity meet ability and compassion,

God calls people of faith to act. This calling may make us apprehensive, even fearful, but theGod who calls us will grant the courage we need.

A Way to End

Bible BackgroundThe End of the StoryThe concluding chapters of Esther mayappear to be anticlimactic in light of thehigh drama of Esther’s interventionbefore King Ahasuerus. These are impor-tant chapters nonetheless, as Esther’sintercession for her people is not yetcomplete. Even though Haman has beenexposed, condemned, and executed, hisgenocidal plot still hangs over the Jews’heads. Esther begs the king to stop thecoming destruction.

Ahasuerus tells her essentially tohandle the matter herself, but does notrevoke Haman’s previous orders. Why?The “laws of the Medes and Persians”were irrevocable. No law could berescinded. The edict allowing the destruc-tion of the Jewish people would have tostand. But Ahasuerus allows for a law tobe written in his name that grants theJews the right to protect themselvesagainst any who would attempt to carryout Haman’s holocaust. Mordecai isgranted the privilege of writing the law inAhasuerus’s name. This new edict is deliv-ered throughout the Persian Empire byroyal couriers, just as the previous ordershad been delivered.

The author of Esther is deliberate inpointing out that Mordecai’s new edictallowed for more than self-defense. TheJews are granted the right to annihilateany armed force that comes against them,and also to destroy the “children andwomen, and to plunder the goods” of

their enemies (Esth 8:11). Esther 9:16 saysthat in the aftermath of the Jewishdefense, the Jews “killed seventy-five thou-sand of those who hated them; but theylaid no hands on the plunder.”

The wholesale killing of women andchildren is problematic to say the least,and this should be acknowledged ratherthan explained away. If we interpretScripture through the lens of Christ’sexample and teachings, we have a conflictthat can only be resolved by stating thatGod had nothing to do with commandingthese actions. Granted, these actions servethe intent of the author well. It is an elab-oration of the great role reversal ofredemption that has taken place for theJewish people.

The enemies coming to exterminatethe innocent Jews, including Jewishwomen and children, suffer the intendedfate they had planned for others. For theJews, mourning and grief is turned to joyand celebration, and a national tragedy istransformed into national celebration. Weshould acknowledge the author’s inten-tion to describe how Israel triumphedover its enemies, while the enemies reapedthe whirlwind of destruction. Yet wecannot hold God responsible for thecommand to slaughter the innocent,particularly in light of what we knowabout God through Jesus the Christ.

A Time to CelebrateIn the aftermath of this violent defense,the Jewish people institute a national cele-bration to remind them of their

Lesson Teaching Guide

THE JEWS PREVAILEsther 8:3–9:3; 26-285

Teaching Guide 23

redemption secured by Mordecai andEsther (Esth 9:26-28). The name givento the celebration was Purim. This is aplural form of the Akkadian word pur,which means “lot” or “chance.” In Esther3:7, Haman casts the pur to determine theday of the Jewish genocide. He rolled thedice, spun the wheel, drew straws—chooseyour metaphor. He allowed “fate” todecide the date. In ironic fashion, the dayset for destruction became a day of deliv-erance. Thus, Purim was the nameassigned to the festival.

The Jews were no strangers to celebra-tion. The Mosaic Law contains almost adozen national celebrations. The majorannual holidays of biblical times are

• Passover (“Pesach”) and Unleavened Bread(“Chag ha-Matzah”) (Exod 12:1-20).Early spring: seven-day commemorationof deliverance from slavery in Egypt.• Firstfruits (“Yom ha-Bikkurim”) (Lev23:9-14). Second day of the Feast ofUnleavened Bread: expression of grati-tude to God for the harvest.• Pentecost (“Shavuot”) (Lev 23:15-22).Summer: another harvest festival; later acommemoration of the giving of the Lawon Mount Sinai.• Trumpets (“Rosh Hashanah”) (Lev 23:23-25). Early autumn: New Year’s Day onthe Hebrew calendar.• Day of Atonement (“Yom Kippur”) (Lev16). Ten days after the Feast ofTrumpets: corporate repentance and re-consecration of the temple.• Tabernacles (“Sukkot”) (Lev 23:33-44).Five days after the Day of Atonement:seven-day commemoration of God’sprovision during the wilderness wander-ings.• Dedication (“Chanukkah”) (1 Macc 4:56-59; see Jn 10:22). Early winter:commemoration of the rededication ofthe temple in the Maccabean Revolt forJewish independence (165 BC).• Lots (“Purim”) (Esth 9). Late winter: cele-bration of the Jews’ deliverance by Estherand Mordecai.

Only two of these celebrations are notdirectly grounded in the Mosaic Law:Purim and Chanukkah. Both of theseemerged out of the difficult period afterthe destruction of the first Jewish templeand the city of Jerusalem. As the Jewishnation stood on the precipice of annihila-tion, miraculously and seemingly at thelast possible moment, they were pulledfrom destruction. The rescue by Estherwas such a community-shaping experi-ence that, while comparatively a minorfestival, the celebration of this event waselevated nearly to the status of the holydays of Mosaic tradition.

Although not an institution of theTorah, Purim is deeply rooted in theredemptive history of the Jewish peopleand a cause for celebration. The exchang-

I. Esther’s Unfinished Business (Esth 8:3-6)A. Esther takes another risk before theking (vv. 3-4).

B. Esther begs for the king to overruleHaman’s destruction of the Jews (vv. 5-6).

II. The Laws of the Medes and Persians:Irrevocable (Esth 8:7-14)A. Ahasuerus cannot recall the edict of Haman (vv. 7-8).

B. Mordecai is granted permission to write a new edict of defense (vv. 9-10).

C. The new law is announced to theempire (vv. 11-14).

III. The Institution of Purim: The JewsCelebrate the Turning of the Tables ontheir Enemies (Esth 8:15–9:3, 26-28)A. The Jews rejoice (8:15-17).B. The Jews organize their defense (9:1-3).

C. Purim is established (9:26-28).

24 Lesson 5

� Questions to PonderDiscuss the following questions, or askthese questions to a volunteer in an inter-view format.

Questions� What is one of the greatest celebrationsof your life? Why was it so meaningful?

� Is your life filled with more hard timesor joyful times? Why?

� Who is the most joyful person youknow? How does this person maintaintheir joy?

� What causes us to miss out on celebrat-ing important moments?

� A Game of TensAs learners arrive, distributecopies of “A Game of Tens,”printed on page 32. Allowparticipants to complete the

exercise. Point out that often the thingsthe world celebrates have little impact onour personal lives, while the things thattruly matter—the things worth celebrat-ing—we can never forget.

� Celebration!Write the letters in the word CELEBRA-TION vertically on the board. Havelearners call out events that are worthy ofcelebration that begin with each letter inturn. For example, “C” could be “christen-ing,” “E” might be “Easter,” and so forth.

Today we are answering the question,“What victories do I need to celebrate?”

Recap Esther’s story up to this point.

Life is often a complex mixture of fear and sadness on the one hand, and joy andcelebration on the other. We must be careful not to let the hard times rob usof the rightful opportunity to celebrate the good times.We must commemo-

rate with enthusiasm births, marriages, baptisms, and obvious experiences of God’sdeliverance and direction. Hard times are sure to come, but we can temper them by drawing asmuch happiness from the good times as possible.

A Way to Begin

ing of gifts, music and dancing, children dressed in colorful costumes, feasting, and joyare hallmarks of the Purim festival.

Again, we must take care to honor the intent of the author. As the book closes,Esther and Mordecai’s heroic stature is raised alongside the epic figures of Jewishhistory, but neither Esther nor Mordecai can take credit for the deliverance of the Jewishpeople any more than Moses, Gideon, Samson, David, or Deborah could have in theirday. It was God working through the people of Israel all along, and while God did notproduce signs and wonders in Esther as in previous eras, God was still bringing aboutredemption in concert with those who shared that higher purpose.

Vocatus atque non vocatus, Deus aderit: “Invoked or not invoked, God is present.” Thisis reason enough to celebrate.

Teaching Guide 25

26 Lesson 5

� Remember the StorySummarize the story of Esther 8:3–9:3, 26-28 by referring to the Outline forTeaching. Explain how these events forman appropriate conclusion to the story ofEsther.

� Party All the TimeOn the board, write the names and bibli-cal references for the eight Jewish festivalslisted in the Bible Background section. (If Bibles with the Apocrypha aren’t available, either provide printouts of the 1 Maccabees passage from an onlinesource such as bible.oremus.org, summa-rize the origins of Chanukkah for theclass, or omit the reference to Chanukkahentirely.)

Divide the class into groups of two orthree. Assign each group to examine theorigins of one or two of the listed festi-vals. Have the groups share what theyhave learned.

Discuss the following questions:

Questions� Why would God institute so manydifferent national holidays and celebra-tions?

� How are these national celebrationslike the ones celebrated by our ownnation? How are they different?

� Official and UnofficialCelebrationsCelebrations come in two varieties: thosethat are “official” and expected likewedding anniversaries and birthdays, and those that are unofficial like specialdays and happenings unique to each individual.

Divide the class into groups of two.Encourage each person to share with hisor her partner an “unofficial” event or daythat he or she celebrates (the meeting ofsomeone special, the anniversary of aschool graduation, an annual celebrationof being in remission from cancer, etc.).Participants should share why this cele-bration is so significant. Afterward,discuss these questions as a large group:

Questions� What makes an event worthy of cele-bration?

� How important is it to keep a ritual ortradition when celebrating a specialday?

� When is it important to pass ourcustoms of celebration down to others?

� Are there events or victories in ourcommunity (group, church, city,nation) that are highly significant butthat we fail to honor? If so, what arethey? Why aren’t these events honoredas they should be?

A Way to Explore Scripture The constant tension of the book of Esther has now been defused. The Jews canmove on to a time of joy, happily celebrating their deliverance. The institution of

Purim is a new chapter in Israel’s redemptive history. The deliverance out of Egypt,the journey through the desert to the promised land, the advent of each New Year: theseevents are celebrated as part of God’s active hand in the lives of the Jews. Purim is a similarcelebration that calls the community of God’s people to remember God’s great acts ontheir behalf.

Teaching Guide 27

� Celebration Checklist 1Give each learner a blank sheet of paper.Have everyone fold the paper in half, thenhave them fold it in half three moretimes.

Now unfold the paper. Everyoneshould have a sheet with sixteen squares.In each square, have participants writedown one event in their lives that is worthcelebrating. Allow only a few minutes forthis, even if learners do not fill the entirepage.

Next, have participants place a checkmark beside each event for which theyhave truly thanked God. Encourage theclass to find creative ways to express theirgratitude for any items they were not ableto check.

Close in prayer thanking God for allthe celebrations and victories God hasgiven us.

� Celebration Checklist 2Give each learner a blank sheet of paper.Ask them to list the things, people, orevents in their lives for which they aregrateful. Beside each one, have them writehow they could properly celebrate it.

When the exercise is completed, leadthe group in prayer, thanking God for thevictories God has brought to our lives.

The book of Esther paints a picture of a quiet, behind-the-scenes God who worksthrough ordinary people who are willing to take extraordinary risks. God’sseeming silence should not be taken for detachment. God is at work in the

world by the power of the Spirit and in the lives of those who follow Christ. God brings victoryto those who patiently keep the faith, who seek justice and peace in the world, and who do notlose heart in doing what is right. God is “at work in you, enabling you both to will and to workfor his good pleasure” (Phil 2:13). His good pleasure is that all of creation will be brought toredemption and celebrate God’s salvation together.

A Way to End