The Book of Esther, Drama of the Ages
ESTHER ~ ACT THREE ~ A Bride Prepared Ch. 2:1-18
“And let the maiden which pleaseth the king be queen in‐ stead of Vashti. And the thing pleased the king; and he did so.”
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The Book of Esther, Drama of the Ages NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
ESTHER 3.0 — Character Studies 3.0.1— MORDECAI, THE SON OF JAIR, THE SON OF SHEMEI, THE SON OF KISH, A BENJAMITE
Class Reference Reading: Esther Chapter 2:1‐18. Read the remainder of the book in the coming week if
this has not yet been accomplished. The Story of the Bible, Vol. 4, pp. 364‐365. Note the chronology of these thir‐ teen years. THEME VERSE (Isa. 53:5): “But he was wounded for our transgressions, he was
bruised for our iniquities.”
“
Now in Shushan the palace there was a certain Jew, whose name was Morde‐ cai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite” (Esth. 2:5). If we translate the meaning of these names from the Hebrew, we find hidden in the text the one truly represented in the parable, even our Lord and Savior Je‐ sus the Christ rendered thus: “Among the white lilies of the palace was a certain champion, a Jew, whose character was for bitter bruising and for war, to reveal the light, glory, and power of Yahweh, as the son of the right hand.”
The white lilies represent the collective ecclesial bride from among whom would arise a certain champion, a direct reference to our Lord and his work in overcoming the flesh. This work is Chart 3 foreshadowed by many heroes of Israel such as David’s de‐ MORDECAI feat of Goliath (1 Sam. 17), as recorded in Psalm 8, subti‐ 1. Mordecai, a man of God, refused to bow to Haman, a man ruled by the tled, “The Death of the Champion” and in Psalm 144:1‐8. flesh (Esth. 3:5). 2. Mordecai manifested a humble character typical of one of the meanings of his name, "little man."
3. Mordecai took upon himself the salvation of the people (Esth. 4:1). 4. Mordecai was figuratively brought to the stake by Haman (the adversary), but it was the adversary who was destroyed ( Esth. 5:14). 5. Mordecai was saved by the king (Esth. 6). 6. Mordecai inherited his enemies’ possessions (Esth. 8:2). 7. Mordecai was next to the king in honor and authority (Esth. 10:2,3).
CHRIST 1. Christ refused to bow to the flesh as he was ruled by the Word of God (John 14:30-31). 2. Christ showed himself to be meek and lowly (Matt. 11:29). 3. Christ came to save the sinners (1 Tim. 1:15). 4. Christ was also brought to destroy that which has the power of death (Heb. 2:14). 5. Christ was saved by the greater King (Psa. 16:10; 2 Cor. 13:4). 6. Christ will possess all that his enemies have (Gen. 22:17; Rev. 11:15).
These accounts in Samuel and Psalm describe the cer‐ tain champion, a Jew, even Jesus Christ who, through death, destroyed him that had the power of death (the di‐ abolos) in himself (Heb. 2:14), having opened the way of salvation for others and in the future will destroy sin in all its various manifestations. We note, however, that it is a grievous error in doctrine to suppose that Yahshua (Jesus) has likewise destroyed the diabolos in us, which is the doc‐ trine of “eternal life” as a present possession. This is not merely an error of Christendom, but is an error of some Christadelphians (past and present).
Concerning the name Mordecai as related to “Bitter Bruising,” our Lord was bruised for our iniquities as prophe‐ sied in Genesis 3:15 (see also Isa. 53:10). It was not a fatal bruise with respect to eternity, but it was a bitter experi‐ ence through which Messiah passed from the humble posi‐ tion of the lamb, to the exalted position of the lion of the tribe of Judah, now sitting at the right hand of Power (Matt. 26:64), poised to return, “and in righteousness he doth judge and make war.”
Those who will follow him must likewise pass through a bitter period of probation, humbling oneself to the chas‐
7. Christ will reign with the authority of the King of Heaven (Gen. 41:4144; Dan. 2:47-49; Matt. 28:18; Rev. 3:21).
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The Book of Esther, Drama of the Ages
ESTHER 3.0 — Character Studies tening and molding of our Heavenly Father–“the chastisement of our peace was upon him; and with his stripes we are healed” (Isa. 53:5; Matt. 21:44). The purpose for this process is such that we may reflect the light of His Word and develop a righteous character to be remembered by the king in the day when the books are opened and all servants will give an account (Dan. 12:1). 3.0.2 — HADASSAH TO ESTHER
THEME VERSE (Num. 24:17): "I shall see him, but not now: I shall behold him, but
not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Is‐ rael…” Christ is a Scepter and a Star as revealed in Revelation 2:28 and 22:16. The name Esther (ester = “Venus, the Morning Star”) also suggests “hidden,” as those whose lives are hidden with Christ (Col. 3:3). Esther embraced the name of “Star” even as the ecclesial bride embraces the name of Jesus Christ and will rise to shine as the brightness of the firmament (2 Peter 1:19; Dan. 12:3; Mal. NOTES ______________________________ 4:2; Matt. 13:43). ______________________________ Esther’s Hebrew name was Hadassah, meaning “Myrtle Tree” (Neh. 8:15; Isa. ______________________________ 55:6‐13; Isa. 41:19‐20; Zech. 1:8). Her father’s name was Abihail, meaning ______________________________ “Father of Strength.” ______________________________ ______________________________ Hadassah was an orphan (Esth. 2:7). The bride of Christ leaves behind her natural ______________________________ parentage (Eph. 5:31‐32). Esther was raised by Mordecai even as the ecclesia is ______________________________ raised up by Christ (Heb. 2:13). ______________________________ ______________________________ Esther marries the king, foreshadowing the position of the bride [the lamb’s wife or spiritual Israel], gaining the preeminence over Vashti [natural Israel] (Acts ______________________________ ______________________________ 13:46; Gal. 5:4‐6). ______________________________ ______________________________ Esther was subject to a process of purification for marriage (John 17:17; 2 Thes. 2:13; Rev. 19:7‐8). She was beautiful to behold (Esth. 2:7, 15), as is the true bride ______________________________ ______________________________ (Eph. 5:27). ______________________________ Esther was brought to the king in the seventh year of his reign, a foreshadowing ______________________________ of the marriage of the bride, the lamb’s wife, in the seventh day, or millennium ______________________________ ______________________________ (Esth. 2:16). ______________________________ Esther manifested a deportment which was highly treasured (1 Pet. 3:1‐4). ______________________________ Following 33 days, Esther entered into the king’s presence to plead for her peo‐ ______________________________ ple, having gained his favor. Our Lord, at the age of 33, likewise entered into the ______________________________ ______________________________ presence of the King of Heaven to plead for his people (Matt. 26:64). ______________________________ Esther fasted for three days and nights and asked her people to fast with her be‐ ______________________________ fore going to the king. Jesus was in the grave for three days and nights during ______________________________ ______________________________ which time the bread of life was absent from man. ______________________________ Esther presided over two feasts that set the stage for the destruction of Haman. ______________________________ Likewise, Jesus Christ and His immortal bride will preside over two main events: ______________________________ (1) Armageddon and the destruction of Gog represented by Haman the Agagite ______________________________ and (2) the destruction of the beast nations represented by the ten sons of Ha‐ ______________________________ ______________________________ man. Both events are compared to “feasts” in the Bible (Ezek. 39:17‐21; Rev. ______________________________ 19:15‐21). ______________________________ ______________________________ Esther represents the future multitudinous bride of Christ having taken upon her‐ ______________________________ self the name of her spouse (Rev. 2:17). ______________________________ After Queen Esther had Haman and his sons put to death, she received all of Ha‐ ______________________________ 43
The Book of Esther, Drama of the Ages NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
ESTHER 3.0 — Character Studies man’s land and possessions just as Christ will receive the kingdoms of the world and all their wealth in the future (Gen. 14:19‐20; Psa. 72:8‐11; Rev. 11:15). Finally, Esther, with Mordecai, decreed the Feast of Rejoicing (Rev. 19:9). After‐ ward, the people of the land rested just as during the millennial reign of Christ when Yahweh’s name and people are justified and exalted as supreme (Micah 4:8). The people of the land and of Shushan (the palace) rejoiced, representing the mortal and immortal hosts that will give glory to Yahweh and to him who reigns as king over the earth (Rev. 14:7). The book of Esther is a reminder of Yahweh’s ever present help, even though it may seem from all outward appearances that He is absent. Regardless of such times when we might feel helpless and alone, let us never lose our faith in Yahweh and His power to deliver. “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of Yahweh, and their righteousness is of me, saith Yahweh” (Isa. 54:17). We need to develop these qualities of character that Esther and Mordecai possessed. That irreversible decree of death still remains, but we have an opportunity to join those who would gather themselves together and, under the greater than Mordecai, make a stand for our lives.
3.03 — HEGE/HEGAI, KEEPER OF THE WOMEN, THE CHIEF CHAMBERLAIN, meaning “mediation, word, groaning, separation” (Hitchcock):
THEME VERSE (1 Pet. 5:1‐4): “The elders which are among you I exhort, who am
also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” “After these things, when the wrath of king Ahasuerus was appeased, he remem‐ bered Vashti, and what she had done, and what was decreed against her. Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king: And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’s chamberlain, keeper of the women; and let their things for purification be given them: And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so…. So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the pal‐ ace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women… Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s cham‐ berlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her” (Esth. 2:1‐4, 8, 15). Hegai was the chief chamberlain in the palace of Ahasuerus into whose charge
all the women of his house were given. A chamberlain or eunuch was one whose 44
The Book of Esther, Drama of the Ages
ESTHER 3.0 — Character Studies
Chart 4 Typical Aspects from the Book of Esther ESTHER
CHRIST
It was after 33 days (30 days, plus 3 days of fasting) that Esther entered into the presence of the king to plead for her people (4:11,16).
The Lord, at the age of 33 years, entered into the presence of the King of heaven (Heb. 9:24).
Esther fasted for three days and nights under a decree of death. On the third day, she went before the king (4:16; 5:1).
Jesus was in the tomb for three days and nights (Matt. 12:40). He rose up on the third day and rose up to the nature of Yahweh (Matt. 16:21).
Before appearing before the king, she put on her royal apparel (5:1).
Christ was covered with a garment of salvation (royal apparel– Isa. 61:10).
Esther went into the presence of the king which was not according to law (4:15), but grace was extended to her. Entering into the presence of the king unannounced meant death, according to Persian law (4:11; 5:2).
Christ entered into the presence of the king by faith, not according to law (Heb. 8:1-4). The law required that one must be of the tribe of Levi to be a priest, and that the high priest only could enter into the most holy place on the day of atonement. For any one else to enter was punishable by death.
Esther pleaded for her people’s cause who were under a decree of death, but the law could not be changed. Only by the kings intervention (grace) and the proclamation of another decree to overrule the first (mercy) was a way of salvation opened for the Jews (8:3-8).
Christ pleads for his people’s cause, but the law of sin and death cannot be changed. However, by the implementation of a higher law through Yahweh's grace, a way of salvation is made to those under the bonds of sin and death (mercy), whereby we might be saved (Rom. 8:2; Eph. 2:4-5, 8).
The Jews are allowed to stand and fight for their lives (8:11).
Spiritual Jews (Israel) are to stand and fight against the flesh (in all its manifestations) that we may lay hold on eternal life (1 Tim. 6:12).
The faith of Esther brought about the end of Haman (the diabolos). She was brought to “the kingdom for such a time as this” (4:14).
So likewise, the work of Jesus Christ—“for this purpose the Son of God was manifested, that he might destroy the works of the diabolos” (1 John 3:8).
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NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ESTHER 3.0 — Character Studies ______________________________ ______________________________ loyalty to the king was considered as unyielding. In this case, the chief chamber‐ ______________________________ lain represents one who orders all aspects of the king’s house, including the ______________________________ charge of the ecclesial bride (John 5:22; Heb. 3:1‐6). ______________________________ Historically, this position of authority over Yahweh’s heritage has been held by ______________________________ ______________________________ the Elohim (Exod. 23:20‐23; Heb. 1:14), and by mighty men such as Noah, Jo‐ ______________________________ seph, Moses, Joshua, and David (Deut. 33:3‐5; Josh. 1:1‐6; 2 Sam. 7:8‐9; Psa. ______________________________ 105:17‐22; Heb. 11:7). ______________________________ Our Lord, Yahshua Messiah, is the keeper of Yahweh’s house, though now ab‐ ______________________________ sent until the time of restitution of the throne of David and kingdom to Israel ______________________________ ______________________________ (Mark 13:34). ______________________________ Hegai gathered many maidens to the king’s house, including the unknown Jew‐ ______________________________ ess, Hadassah (vs. 8), even as our Lord has called unto him those lowly ones who ______________________________ will be his bride (Matt. 22:11‐14; 1 Cor. 1:9, 26‐28). ______________________________ ______________________________ Hegai provided to the maidens those things necessary for their purification be‐ ______________________________ fore they could appear before the king (vs. 3). Likewise, Yahweh provides what is ______________________________ necessary for those who will be the bride of Christ, the King of Israel (Acts 15:28‐ ______________________________ 29; 1 Pet. 1:22‐23; Titus 2:11‐14; Jas. 4:8‐10). ______________________________ ______________________________ Esther trusted in Hegai (vs. 15) requiring nothing but what he had appointed ______________________________ unto her. So also the true bride of Christ requires nothing, save those blessing ______________________________ which are given to her. The true bride does not vaunt herself, but waits upon the ______________________________ LORD for His blessing and guidance (Psa. 37:3‐7; Jer. 14:22; Matt. 6:33‐34; Rom. ______________________________ ______________________________ 8:28). ______________________________ Through singleness of heart and humbleness of spirit in the sight of the chief ______________________________ chamberlain as with the true bride of Christ, Esther obtains favor upon all them ______________________________ that look upon her (Esth. 2:15; Ruth 2:12‐13; Psa. 5:12; Prov. 3:1‐6). ______________________________ ______________________________ ______________________________ 3.04 — SHAASHGAZ, THE KING’S CHAMBERLAIN ______________________________ ______________________________ Shaashgaz, means “the Servant of the Beautiful” (Easton’s Bible Dictionary) or “He that Presses the Fleece; that Sheers the Sheep” (Hitchcock’s Bible Dictionary). The ______________________________ ______________________________ Septuagint reads Gai, suggesting that Shaashgaz is but a different title for Hegai of ______________________________ Esther 2:8 and 15, as both are titled as one who kept the women or concubines. In ______________________________ either case, the description leads us again to our Lord and his attendance to the ______________________________ true bride—“Behold, thou art fair, my love; behold, thou art fair [the Beauty of the ______________________________ bride]; thou hast doves’ eyes within thy locks: thy hair is as a flock of goats, that ______________________________ appear from mount Gilead. Thy teeth are like a flock of sheep that are even shorn ______________________________ ______________________________ [he that sheers the sheep], which came up from the washing; whereof every one ______________________________ bear twins, and none is barren among them” (Song 4:1‐2). ______________________________ “Then thus came every maiden unto the king; whatsoever she desired was given ______________________________ her to go with her out of the house of the women unto the king’s house. In the eve‐ ______________________________ ______________________________ ning she went, and on the morrow she returned into the second house of the women, ______________________________ to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she ______________________________ came in unto the king no more, except the king delighted in her, and that she were ______________________________ called by name” (Esth. 2:13‐14). ______________________________ ______________________________ In the reference from Song of Solomon chapter 4, we find a connection with the ______________________________ meanings of the name Shaashgaz given above. Shaashgaz was a “servant of the ______________________________ beautiful,” a type of our Lord serving his true bride whose spiritual beauty is ex‐ ______________________________ tolled when she is finally perfected and given immortality. Her description as ______________________________ “sheep that are even shorn” shows that the Chief Shepherd has attended to her ______________________________ 46
The Book of Esther, Drama of the Ages
ESTHER 3.0 — Character Studies spiritual upbringing through trial and teaching through the Word. Her covering, having been washed white by the blood of Christ (Psa. 51:2, 7; Isa. 1:18) and kept clean by the washing of the water of the Word (Eph. 5:25‐27), has made her wool purest white and of great value to the shep‐ herd.
Gideon “presses the fleece” to wring out the collected dew as a sign of Yahweh’s blessing (Judges 6 and 7).
Gen. 38:11‐14: Timnath, where Judah went to
shear his sheep, means “properly to weigh out; by implication to allot or constitute officially; also to enumerate or enroll—appoint, count, number, prepare, set, tell” (Strong’s). The ac‐ count of Tamar connects the lineage of Christ with Judah, the tribe through which the law giver would descend (Gen. 49:10). Tamar demanded an outward sign of covenant from Judah in verses 17 and 18 to guarantee that he would send her a kid of the flock: “Wilt thou give me a pledge, till thou send it? And he said, What pledge shall I give thee? And she said, Thy signet [mark or seal], and thy bracelets [twine thread], and thy staff [scepter] that is in thine hand.” The lesson here is that it is through the messenger of the covenant (Messiah—Mal. 3:1) that the sheep of Judah’s flock (figuratively Messiah’s flock) are enrolled into the covenants of promise and through whose promise and Word, they are sealed by the blood of the covenant sacrifice (the twined thread so often associated with scarlet). The description of Shaashgaz as “He Who Presses the Fleece” can also be shown
to connect with Messiah’s work as the Chief Shepherd. The fleece is the choice of the wool fiber after all stains and imperfections have been removed and the wool has been graded for a particular use. For thousands of years, such wool has been transported by compacting together the choice fleece into bales for trans‐ port by camel, horse, and mule. Paul teaches the brethren at Ephesus the spiri‐ tual process of this unifying effect, or “compacting”—“And he gave some, apos‐ tles; and some, prophets; and some, evangelists; and some, pastors and teach‐ ers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowl‐ edge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph. 4:7‐11). The word compacted is from the Greek sumbibazoô meaning, “to drive together,
that is, unite (in association or affection), (mentally) to infer, show, teach– compact, assuredly, gather, instruct, knit together, prove.” Hence, the perfection of the flock begins during the period of their probation and is completed when the bride is made immortal and the whole house is compacted together by the combination of its parts (see John 17:21; Eph. 2:21). Then these perfected ones will teach and instruct (sumbibazoô) the nations the Word of Truth.
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NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ESTHER 3.0 — Character Studies ______________________________ ______________________________ 3.05 — THE SEVEN MAIDENS: ______________________________ The phrase “seven maidens, which were meet to be given,” is translated from the ______________________________ Hebrew words shaba naar raah nathan. Shaba [seven] means “to be complete; to ______________________________ seven oneself, that is, swear (as if by repeating a declaration seven times)–adjure, ______________________________ ______________________________ charge (by an oath, with an oath), feed to the full.” Naar [maidens] means “the ______________________________ rustling of mane (which usually accompanies the lion’s roar); to tumble about– ______________________________ shake (off, out, self), overthrow, toss up and down.” Raah [meet] means to “see ______________________________ literally or figuratively–advise self, appear, approve, behold, certainly, consider, ______________________________ discern, (make to) enjoy, have experience, gaze, take heed.” Nathan [given] means ______________________________ “to give, used with great latitude of application (put, make, etc.)—add, apply, ap‐ ______________________________ ______________________________ point, ascribe, assign, avenge, bestow, bring (forth, hither), cast, cause, charge, ______________________________ without fail, fasten.” To understand the import of these words we must consider ______________________________ the context in which the maidens are provided. Where did they come from; who ______________________________ are they provided for, and for what purpose? ______________________________ ______________________________ “And the maiden pleased him, and she obtained kindness of him; and he speedily ______________________________ gave her things for purification, with such things as belonged to her, and seven ______________________________ maidens, which were meet to be given her, out of the king’s house: and he pre‐ ______________________________ ferred her and her maids unto the best place of the house of the women” (Esth. 2:9). ______________________________ ______________________________ From the verse above, we note the following: (1) the seven maidens were from ______________________________ the king’s house alone, (2) the seven maidens were given specifically for Esther’s ______________________________ use, (3) the seven maidens were given as something needful in her purification ______________________________ process, and (4) the seven maidens were given speedily. ______________________________ ______________________________ As we take Esther to represent the bride now in her probation, what, or who, are ______________________________ the seven maidens to represent? There are, perhaps, several ways to look at this ______________________________ arrangement as we compare this account with other passages of Scripture begin‐ ______________________________ ning with Proverbs 9:1‐6. ______________________________ ______________________________ In Proverbs, we have wisdom personified as one building a house upon “seven ______________________________ pillars.” We also find that wisdom is personified in the feminine gender, hence a ______________________________ connection with the true bride. As a part of this building process, wisdom has ______________________________ “sent forth her maidens” to declare the Truth in a most conspicuous way, “upon ______________________________ the highest places.” Thus, the “seven maidens” of Esther have to do with obtain‐ ______________________________ ing and manifesting the wisdom of God. But wisdom is not something immate‐ ______________________________ ______________________________ rial; nor is it something that Yahweh intended to be written upon stone as is the ______________________________ fashion of monumental buildings of Roman architecture. Wisdom is something ______________________________ to be written upon the tablet of the heart (2 Cor. 3:3), for only then will it have ______________________________ its desired effect—purification of the spiritual man, lifting us up to the standards ______________________________ that Yahweh has set, quickening us together with Christ (Eph. 2:4‐7). However, ______________________________ succeeding in the race of this “high and holy calling” is not something that be‐ ______________________________ ______________________________ lievers are expected to achieve alone, thus another aspect of the “seven maid‐ ______________________________ ens” comes into play as wisdom alone is not enough; we need the help of others ______________________________ to succeed who have likewise manifested the wisdom of God in their lives. ______________________________ This brings us to a second set of references to consider with respect to the ______________________________ ______________________________ daughters of Jerusalem and their relationship to the bride of Christ. Song 1:5; ______________________________ 2:7; 3:5 and 10; 5:8, 16; 8:4; Luke 23:27‐31). Note how many times in Song of ______________________________ Solomon the word charge is used (Hebrew Shaba, meaning “complete, charge, ______________________________ oath”). In each of these passages a group of attendants is identified as the ______________________________ “daughters of Jerusalem” as distinct from “the daughters of Zion”; the former ______________________________ relating to Israel after the spirit, and the latter, Israel after the flesh. These ______________________________ ______________________________ 48
The Book of Esther, Drama of the Ages
ESTHER 3.1 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 “daughters” have a certain “mother” spoken of by Paul to the Galatians (Gal. 4:21‐31). It should be noted that the “daughters of Jerusalem” appear seven times in the Song of Solomon, connecting us back again to the seven maidens of Esther’s acquaintance. In the passages in the Song of Solomon, the attendees accompany and converse with the true bride who, in turn, charges the daughters of Jerusalem five times with an oath of fidelity and understanding of the Be‐ loved, or Messiah. SUMMARY—The Seven Maidens: The seven maidens or attendees to the true
bride represent the members of the ecclesia, the body of Christ in multitude illu‐ minated by the wisdom of God. These console and comfort the bride in her pe‐ riod of trial, and will praise her for her glory when she is perfected. This is the role of brothers and sisters, to help one another in the unity of the Truth (Phil. 2:1‐5); to strengthen the things that remain (Rev. 3:2); to exhort, rebuke, etc. (Titus 2:15; Heb. 3:13); and to bring in remembrance the promise we have made (1 Tim. 4:6; 2 Tim. 2:14‐15; 2 Pet. 3:1‐2). Returning to the phrase with which we began, “seven maidens, which were meet to be given,” a thread may now be drawn through these words that explains the role of the ecclesia. The maidens are those servants of Yahweh and Christ’s brethren within the bonds of the covenant signified by “the oath” [Shaba]. Our duty is to remind one another of our high calling to overthrow the flesh [Naar, “the lions roar,” 1 Pet. 5:8] by con‐ sidering and discerning [Raah, see, behold] the deep things of God, “fastening” [Nathan – Deut. 6:5‐9] the Words of Truth in our midst “without fail” [Nathan]. In so doing, we are purified as vessels fit for the Master’s use in his coming kingdom. The maidens were provided speedily, so we, too, must act with the greatest urgency.
“ACT THREE” COMMENCES ~ A Bride Prepared, The Divine Election of Esther ~
THEME VERSE (Num. 24:17): "I shall see him, but not now: I shall behold him, but
not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Is‐ rael…”
Vs. 1: “After these things, when the wrath of king Ahasuerus was appeased, he re‐
membered Vashti, and what she had done, and what was decreed against her.” Israel after the flesh, represented by Vashti, brought Yahweh’s judgments upon her speedily. The prophet Jeremiah speaks of both backsliding Israel and Judah and why Yahweh had to put them away (Jer. 3:8‐11; 7:25‐28). There should be personal exhortation in these examples as to why Yahweh demands obedience; not as an angry God, but as a merciful Father; this is the way to the Tree of Life. Six centuries later, Yahweh sent Israel His messenger once more–this time, his only begotten Son. Yet again, Yahweh and His messenger were rejected and the Jews killed the Prince of Life (Acts 3:12‐15). It should be noted that the king “remembered Vashti,” or hearkened back to her disobedience and His decree against her, even as Yahweh hearkens back to “His decree” against Israel, whereby He would send the Roman armies against Judea and Jerusalem. This was the subject of Moses’ warning to Israel if they disobeyed Yahweh (Deut. 28:45‐ 68), the subject of our Lord’s prophecy given on Mt. Olivet (Matt. 23:29‐39; Matt. 24:1‐29), and is the primary context in which the apostles record their messages 49
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages
ESTHER 3.2 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 of warning to their countrymen (Acts 2:16‐23; Acts. 24:25; Heb. 1:1‐2; Heb. 9:26; Jas. 5:1‐11; 1 Pet. 4:5‐7, 17‐18; 2 Pet. 3:1‐12; Jude 15‐18). Yahweh’s decree against Judea in the “last days,” to be carried out by the Romans under the unseen direction of Yahshua Messiah, would re‐ move the corrupted system of priests and carnal ordinances from the earth. In Israel’s stead, another would be sought to fill the bride chamber when the Beloved returns to restore the kingdom to Israel and to claim the throne of David. Yet, Ezekiel’s prophecy in chapter 21 shows that Yahweh is not mocked, and that those of the Jewish order of things who are still lawless at the epic of Christ’s final appearing and judgment will the Roman eagle with lighting bolts as not escape his wrath, however, He will save a remnant (Ezek. 21:27; Ezek. 39:24; Amos 9:8‐10; Zech. 13:8‐9).
described in the Olivet prophecy that would come against Judea in the “last Vss. 2‐4: “Then said the king’s servants that ministered unto him, Let days” there be fair young virgins sought for the king: And let the king appoint
officers in all the provinces of his kingdom, that they may gather together
NOTES all the fair young virgins unto Shushan the palace, to the house of the women, unto ______________________________ the custody of Hege the king’s chamberlain, keeper of the women; and let their things ______________________________ ______________________________ for purification be given them: And let the maiden which pleaseth the king be queen ______________________________ instead of Vashti. And the thing pleased the king; and he did so.” ______________________________ The beauty of the true bride is sought from among the many potential maidens ______________________________ brought to the lily white palace of the king. While Israel was first among nations in ______________________________ this search, the door has been opened to the Gentiles on account of the natural ______________________________ ______________________________ olive branches being cut off (Matt. 22:1‐14; Acts 15:14‐17; Rom. 11:16‐25). ______________________________ At the behest of the king’s servants, “officers” are appointed for the task of gath‐ ______________________________ ering together the fair maidens (vs. 3) who are given into the charge of the chief ______________________________ chamberlain. The Hebrew word paqad (officers) means “oversee, muster, charge, ______________________________ ______________________________ care for, miss, deposit.” Through the account of Esther, we are made to under‐ ______________________________ stand how the Elohim are at work within the house of God, gathering the prospec‐ ______________________________ tive bride and providing “overseers” who are given charge of the duties necessary ______________________________ for maintaining the ecclesial body. Both 1 Timothy 3 and Titus 1 contain the ______________________________ Spirit’s record for the qualifications by brethren in Christ to be overseers , but not ______________________________ every one among “all the fair young virgins” is equipped for the task. The inspired ______________________________ ______________________________ Word must then be our guide in these days where the Holy Spirit is absent. Yah‐ ______________________________ weh has left on record his Word for our every good ( 2 Tim. 3:16). ______________________________ ______________________________ Vs. 3: “and let their things for purification be given them:” ______________________________ Items particular to Esther’s purification will be covered in verse 12. However, the ______________________________ ______________________________ word purification itself deserves some attention at this point. From the Hebrew ______________________________ root maraq (maw‐rak’), meaning “to polish, sharpen, rinse, scour,” comes the He‐ ______________________________ brew tamruq (tam‐rook’—purification), meaning “a scouring, that is, soap or per‐ ______________________________ for the bath; figuratively a detergent—cleanse.” Such a process deemed fumery ______________________________ necessary by the coming king for our purification, implies that we are unclean by ______________________________ nature and require cleansing to be able to come into His presence. The Scripture ______________________________ ______________________________ provides ample evidence as to the requirements of this process: “Sanctify them ______________________________ through thy truth: thy word is truth” (John 17:17); “That he might sanctify and ______________________________ cleanse it with the washing of water by the word…” (Eph. 5:26); “Cleanse your ______________________________ hands, ye sinners; and purify your hearts, ye double minded” (Jas. 4:8); “But if we ______________________________ walk in the light, as he is in the light, we have fellowship one with another, and the ______________________________ blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no ______________________________ 50
The Book of Esther, Drama of the Ages
ESTHER 3.3 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteous‐ ness” (1 John 1:7‐9); “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32); “...To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18). These are a few of many examples by which the believer is purified in constitu‐
tion, thought, and deed, and made useful and ready for the final step necessary for purification to be completed through a change in nature: “For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on im‐ mortality, then shall be brought to pass the saying that is written, Death is swal‐ lowed up in victory” (1 Cor. 15:53‐54).
Vs. 4: “And let the maiden which pleaseth the king be queen instead of Vashti. And the
thing pleased the king; and he did so.” The Hebrew word translated pleaseth is yatab (yaw‐tab’), meaning “make well,
literally (sound, beautiful) or figuratively (happy, successful, right); be accepted, amend, use aright, benefit, be (make) better, seem best, make cheerful, be comely” (Strong’s). In this definition, we can see the attributes that Yahweh is looking for as a suitable bride for His son as well as part of the purification proc‐ ess, such as “make well, right, amend, and seem best.” We recall that Vashti, rep‐ resenting Israel after the flesh, means “best of women,” yet Israel did not live up to this expectation. A new bride is now being prepared to be queen (Hebrew malak—“to ascend the throne”). This new bride would not have the royal pedi‐ gree of her predecessor, but through a process of spiritual adoption and purifica‐ tion would be made ready for the task (Acts 10:34; Gal. 3:26‐29; 4:5; Eph. 1:5; 1 Pet. 1:22‐23).
Vss. 5‐7: “Now in Shushan the palace there was a certain Jew, whose name was Morde‐
cai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; Who had been car‐ ried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.” Mordecai (“Bitter Bruising and for War”) and Hadassah (“Myrtle Tree”) are now
introduced into the narrative, and their introduction to the reader is strikingly dif‐ ferent. While the family lineage of Mordecai is prominent, the lineage of Hadas‐ sah is obscure at this point. In fact, not until Esther has completed the purification process is her identity as “the daughter of Abihail” revealed. What can this mean? As we observed from Mordecai’s lineage from Benjamin (“Son of the Right
Hand”), we see the type of the Lord Jesus Christ coming to the surface. His earthly lineage in the royal line was without question, the son of David (Matt. 1:1), a fact that was so well known that even the blind recognized Jesus as such (Matt. 9:27). Hadassah, on the other hand, is somewhat of a mystery to us at the first, as is the
identity of the true bride during her days of preparation (“she had neither father 51
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
Silver cups, such as this one excavated from the ancient site of Shushan, may have been for every day use by the ruling class.
ESTHER 3.4 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 or mother”). Yahweh alone, with all authority given to the son, can search the heart to know the true bride from the false (Jer. 17:10). In the meantime, our fu‐ ture hope for eternal life is hidden with the son (Col. 3:3‐4). When our Lord is finally revealed from heaven and takes unto him his bride devel‐
oped from the faithful of all ages, the true bride will then be identified to him alone with a “new name written which no man knoweth saving he that receiveth it” (Rev. 2:17). This is signified when Esther (“Star”) is associated with her father, Abihail (vs. 15—Abiyhayil), meaning “father or possessor of might, a company or host,” after she has completed her purification process. When the immortal host of the redeemed is finally formed in Sinai and made
known in both character and nature to the Beloved (the Messiah), they together will become the “possessors of Yahweh’s power” (Abihail) in the earth. They will be Ail Shaddai, or the strength of the destroyers, such as those with whom Abra‐ ham conversed. This does not mean that their identity as a multitude will be re‐ vealed to the world in general, for Habakkuk testifies that their identity will be concealed during the campaign against Gog until they at last proclaim themselves in victory upon Mt. Zion (Hab. 3:3‐4). The rhetorical questions put forth by the prophets pointing to this day and time prove that this is so. Esther 2:10 states: “Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it” (cp. Psa. 24:8‐10; Song 3:6‐8; Isa. 63:1). In verse 7, we also discover that Hadassah was adopted by Mordecai following the
death of her parents. Herein we have a beautiful type of our adoption into Christ, by which we become the children of God and seed of Abraham, putting off the name of our natural ancestor, Adam, who dies a symbolic death through baptism, putting on a new name, even Jesus the Anointed (Rom. 8:15‐17; Eph. 1:3‐7).
Vs. 8: “So it came to pass, when the king’s commandment and his decree was heard,
and when many maidens were gathered together unto Shushan the palace, to the cus‐ tody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.” The invitation and calling to salvation within the “king’s house” is an open invita‐
tion to any and all who will heed “the king’s commandment” [dabar=“word”] and “his decree” [dath=“a royal edict”]. Indeed, this invitation is the greatest blessing of our present state of mortal life (Rom. 1:7; 8:28, 30; Rom. 11:33‐36; 1 Cor. 1:9; 1 Thes. 2:11‐12; Rev. 19:9). However, as generous as this invitation to all truly is, we are also reminded that
the call to the Way of the Tree of Life is no meager invitation and one not to be spurned without impunity (Heb. 3:7‐19), and is one which emanates from the highest authority and thus carries with it the greatest responsibility (Luke 17:32). Again, we note that the word of the king went forth as his "commandment and his decree [royal edict],” even as the Word of God goes forth, and will not return unto him void (see Josh. 1:18; Josh. 22:5; Ecc. 8:1‐8; Isa. 55:11; Acts 10:42‐48; Acts 13:47; 2 Cor. 4:6‐11). While Esther represents the aggregate of the true bride, we see that there are
“many maidens” who are also bidden. But not all who are bidden will enter the king’s house, because while “many” will answer the call to salvation, “few” there will be who are purified by the provisions of the king, preferring their own way (Matt. 13:18‐23; Matt. 24:14). Thus there will be a contrast even among the elect… some being vessels unto honor and some to dishonor. This contrast will be 52
The Book of Esther, Drama of the Ages
ESTHER 3.5 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 considered further in context with verses 13 and 15. It should be noted that the invitation to life precedes the completion of the purifi‐
cation process of the true bride; it is the “gift of God” (Rom. 8:30; Rom. 11:29‐32; 1 Pet. 5:10). Hegai, the keeper of the women, the king’s chamberlain, was appointed for the “keeping” of the king’s house. We learned earlier how that he represents the posi‐ tion of Jesus as the “chief shepherd” of the ecclesial flock, taking special care of all the needs of his brethren (John 10:11‐16; 1 Pet. 5:7).
Vs. 9: “ And the maiden pleased him, and she obtained kindness of him; and he speed‐
ily gave her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women.” Yahweh will speedily give to His servants all things they require to be purified in
His sight, beginning with the gift of His only begotten Son (Act 4:12; 1 Cor. 1:4‐5; 2 Cor. 5:18; Gal. 3:22). Such purified ones as these, represented by Esther and her seven maidens, will be “preferred” by the king. Preferred, from the Hebrew sha‐ nah, means “to fold, transmute, (be given to) change.” Herein we see glimpses of the process which leads to immortality in the kingdom, or “king’s palace,” as it were. First, we are purified or “changed” by the in‐working of the Spirit Word by way of knowledge, faith, adoption, and mental/moral transformation (Rom. 12:2; Col. 1:13). Ultimately, this is for the purpose of being made ready to enter into that final state of redemption, when a change of nature occurs (1 Cor. 15:52‐53). It should be made clear that everything leading up to the kingdom of God on earth is but part of the “purification” stage and not the kingdom itself, as some errone‐ ously teach, for “flesh and blood cannot inherit the kingdom of God” (1 Cor. 15:50). Vs. 9 (continued): “...and seven maidens, which were meet to be given her, out of the
king’s house:…” Seven, the covenant number of spiritual perfection, repeatedly appears in the book of Esther—seven times to be exact—indicating the completion of perfection. For this purpose, seven maidens are provided which David and Solomon attribute to the virtues of Godly wisdom (cp. Psa. 12:6‐7; Prov. 9:1‐6; Isa. 30:18‐26). Con‐ cerning the reference in Isaiah, it must not be forgotten that the account of Esther includes the restitution of both natural and spiritual Israel. As such, when Yahweh heals the breach of His people, then shall be fulfilled the saying, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins” (Rom. 11:26‐27). For further exposition on this point see “Character Studies” 3.05. Vs. 9 (continued): “...and he preferred her and her maids unto the best place of the
house of the women.” It is worthy to note that some of the maidens who are called are given the “best place of the house...” The word place is not in the original and, thus, should be rendered, “unto the best of the house...” These are the faithful maidens who have answered the call and invitation to life. Unto them Yahweh gives all the blessings of His house necessary for salvation. Nothing is withheld from their needs, and 53
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ESTHER 3.6 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 ______________________________ ______________________________ the wise maidens will use all that they have been given. However, these “vessels ______________________________ of honour” are chosen, not by man, but by Yahweh, having power over every ves‐ ______________________________ sel of His creation (Rom. 9:21‐24). Let us now be preparing ourselves with the ______________________________ great blessings we have received, that ultimately we may be among the vessels of ______________________________ honor in the Age to come (2 Tim. 2:20‐21). ______________________________ ______________________________ ______________________________ Vs. 10: “Esther had not showed her people nor her kindred: for Mordecai had charged ______________________________ her that she should not show it.” ______________________________ Esther, as the type of the true bride in the time of preparation, was unknown to ______________________________ the people even as Christ, the lamb of God, was unknown to his brethren (Matt. ______________________________ 13:54‐58; 16:20). Why was this so? Why was not the identity of the Christ re‐ ______________________________ ______________________________ vealed from the porch of the temple and announced by the Elohim throughout ______________________________ the land? Instead, we know that Christ was born in the humblest of places, a man‐ ______________________________ ger in Bethlehem, announced only to simple shepherds. He was raised in a city of ______________________________ no reputation, even that despised Nazareth. Would not the people have believed ______________________________ if things had been otherwise? The Scripture is not without an answer to this quan‐ ______________________________ dary: “Where is the wise? where is the scribe? where is the disputer of this world? ______________________________ ______________________________ hath not God made foolish the wisdom of this world? For after that in the wisdom ______________________________ of God the world by wisdom knew not God, it pleased God by the foolishness of ______________________________ preaching to save them that believe. For the Jews require a sign, and the Greeks ______________________________ seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, ______________________________ and unto the Greeks foolishness; But unto them which are called, both Jews and ______________________________ Greeks, Christ the power of God, and the wisdom of God. Because the foolishness ______________________________ of God is wiser than men; and the weakness of God is stronger than men. For ye ______________________________ ______________________________ see your calling, brethren, how that not many wise men after the flesh, not many ______________________________ mighty, not many noble, are called: But God hath chosen the foolish things of the ______________________________ world to confound the wise; and God hath chosen the weak things of the world to ______________________________ confound the things which are mighty; And base things of the world, and things ______________________________ which are despised, hath God chosen, yea, and things which are not, to bring to ______________________________ nought things that are: That no flesh should glory in his presence. But of him are ______________________________ ______________________________ ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and ______________________________ sanctification, and redemption: That, according as it is written, He that glorieth, ______________________________ let him glory in the Lord” (1 Cor. 1:20‐31). ______________________________ Similarly, Esther was a Jew, a second class citizen of the Persian empire, carrying ______________________________ ______________________________ no reputation, unlike her predecessor Vashti. What right would she possibly have ______________________________ to be queen? The same may be said of believers today (the bride of Christ in ______________________________ preparation). What right have they to enter into the marriage of the lamb, to be ______________________________ set upon thrones judging the nations? It may be seen from the aforementioned ______________________________ reference that Yahweh has purposed it so that “no flesh should glory in his pres‐ ______________________________ ence.” Yahweh, and the judgment that He has committed to His son, is without ______________________________ respect of persons (Acts 10:34‐35). He will judge upon faith and fidelity to His ______________________________ ______________________________ Word alone, and it will be the humble and contrite of spirit, the “hidden man of ______________________________ the heart” (1 Pet. 3:4), not those of high reputation and wealth who are esteemed ______________________________ of men, that will enter into eternal glory. Esther would not proclaim herself as one ______________________________ in preparation to be queen, as promotion comes only from God and not man ______________________________ (Prov. 25:6‐7; Matt. 18:1‐4). ______________________________ ______________________________ ______________________________ Vs. 11: “And Mordecai walked every day before the court of the women’s house, to ______________________________ know how Esther did, and what should become of her.” ______________________________ At this juncture, Esther is still in the period of her purification, so we see Mordecai ______________________________ 54
The Book of Esther, Drama of the Ages
ESTHER 3.7 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 acting in the part of the great shepherd of Yahweh’s house, daily ministering to the needs of the ecclesial bride. The house (H. bayith, “daughter, family, chil‐ dren”) represents those of the house and family of David—spiritual Israel. Solo‐ mon writes of this house (Song 3:4) describing it as “my mother’s house,” thus bringing into view the feminine aspect of the new Jerusalem, which Paul describes as “the mother of us all” (Gal. 4:26). The court represents the boundary of the true ecclesial bride that is separated
from the rest of man in the eyes of God. “And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles…” (Rev. 11:1‐2; see also Psa. 65:4; Psa. 84:10; Psa. 92:13). The close and attentive care given to those of Yahweh’s house is underscored by
the intense interest paid by Mordecai “to know how Esther did, and what should become of her.” Esther was never out of Mordecai’s mind, even as our Lord is ever on the watch providing for all our needs (Luke 12:30‐32; Acts 27:21‐25). During Christ’s ministry, he spoke a parable concerning the Jewish nation as a
whole; how Yahweh cared for it, nurtured it, and gave it every opportunity to bear fruit (Luke 13:6‐9). Yahweh treats those who are adopted Jews in the same man‐ ner, no doubt. He cares for us daily, but the fruits of righteousness are sought for in return as a test of faith. For Esther (as it was for Israel and for believers today), it would be a matter of life and death.
Vs. 12: “Now when every maid’s turn was come to go in to king Ahasuerus, after that
she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;)” In verse 12, we see the bride in the days of her purification, this being typical of
the long period of time extending between our Lord’s first and second appearing. This period is represented by the number 12, the number of governmental perfec‐ tion relating to Israel, because the members of the multitudinous bride of Christ, when perfected, will become the rulers of the Kingdom Age (Rev. 3:21; Rev. 5:10). Next, we observe that the days of purification are split into two 6‐month periods.
Six is the number of man, a reflection of two bodies of people that have been re‐ deemed from among men that will make up the body politic of the Kingdom Age, Jews and Gentiles. This two‐fold symbol representing Jews and Gentiles of faith finds its way throughout the Bible in many ways, as found in the following pas‐ sages (Lev. 23:15‐18; Zech. 4:11‐14). In addition, two groups of ingredients are found in connection with Esther’s purifi‐
cation; oil of myrrh and sweet odours—both products used in making the “holy anointing oil” and the “holy incense” or perfume of the Mosaic tabernacle (Exod. 30:22‐38)—nine ingredients altogether representing the fruit of the Spirit (Gal. 5:22‐23). Oil of myrrh suggests a combination of olive oil and myrrh. Olive oil is the best
preservative of odors, was the base element of the holy anointing oil used to sanc‐ tify all elements of the tabernacle, and was also combusted without admixture upon the lampstand. For the anointing oil, the olive oil was mixed with four other ingredients including myrrh (four representing Israel and four Gospel writers: five representing Yahweh’s grace and five writers preaching a risen Christ; James, 55
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
Commiphora tree
ESTHER 3.8 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 John, Jude and Paul) by which all things in the tabernacle, including the priests, were sanctified. The anointing oil represents the fruits of our labors necessary to sanctify (or justify; set apart) those who would approach Yahweh via the provi‐ sions of the covenant. Certainly, this is as applicable today as in Mosaic times. Again, oil as a preservative represents the Word of God working in and through believers and aggregately through ecclesias as demonstrated by the lampstand combusting the oil and showing forth light. The addition of myrrh, as will be seen by the foregoing explanation, reveals the manner in which the Word, and by im‐ plication, Yahweh, is to be approached, the Truth manifested, and the believer purified. Myrrh means “as distilling in drops, bitter, great, heavy.” Myrrh is men‐
tioned as a distinct ingredient in the bride’s purification as it symbolizes the importance of self‐sacrifice necessary to bring forth fruits acceptable to Yahweh (Gal. 5:24‐25; Eph. 5:1‐2). Referred to seven times in Song of Solomon, myrrh is obtained by making a cut into the Commiphora tree. The resin which comes forth from the wound first is the purist and dries into blood‐red droplets, hence the connection of myrrh with self‐ sacrifice, the heavy burden of our probation (the purification process that requires much tribulation) and atonement. The following passages speak of the heavy burden of our mortal frame and the bitterness, or difficult process, of overcoming our own will that we may serve Yahweh (Psa. 69:20; Psa. 119:28; Isa. 61:3; Luke 22:44; Rom 8:13). In order for myrrh to be used as an ingredient for purification, it had to be beaten small, thus signifying humility and submission to the Word of God (Jas. 4:7‐10; 1 Pet. 5:5‐7). Sweet odours refer to the second group of ingredients used for the in‐ cense that burned before the ark in the holy place referred to as “sweet spices” and a “perfume” (Exod. 30:34‐35). These consisted of stacte, ony‐ cha, galbanum, and frankincense—four in all—used in equal measure, The resin which comes forth first from the none dominating the other in weight. Once mixed in proper measure, the wound of the tree is the purist and dries perfume was burned upon the incense altar before the veil of the taber‐ into blood‐red droplets, hence the connec‐ nacle before the ark of the covenant as a symbol of the prayers of the tion of myrrh with self‐sacrifice, proba‐ saints. The word incense is translated from the Hebrew qetoreth (ke‐tor‐ eth) and means “a fumigation of sweet incense or perfume; to purify,” tion, and atonement. hence we see these ingredients in the book of Esther connected with her purification as representative of the bride of Christ. ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
A brief description of each ingredient as related to prayer follows:
i. Stacte—Sacrifice: Consists of droplets harvested from the storax, a native tree in Syria. The gum is collected from the trunk and is highly fragrant. The He‐ brew root word for stacte is nataph (naw‐tawf) meaning “to drip,” which sig‐ nifies a liquid drop, suggestive of a tear! (This Hebrew word nataph is also used in Job 36:27.) Frequently, prayer finds its real comfort, its most tangible blessing, its greatest benefit when tears are in the eyes of the petitioner. Stacte is obtained by cutting a deep gash into the branches, and then collect‐ ing the gum resin. This surely suggests the principle of sacrifice. We are re‐ minded of the sacrifice of Christ, and we learn that sacrifice on our part is a basic element of worship and purification of the heart (Rom. 12:1‐2; Phil. 4:18; Heb. 5:7; Heb. 13:15). ii. Onycha—Deliverance: The next ingredient was onycha. This was made from 56
The Book of Esther, Drama of the Ages
ESTHER 3.9 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 the membrane of a white snail‐like mollusk found on the shores of the Red Sea. When remembering their experience at the Red Sea, what would this ingredient suggest to Israel but deliverance? The minds of the Israelites would go back to the time when they stood upon the shores of the Red Sea and sung the song of deliverance unto Yahweh. They saw evidence of His power and His goodness, and they were caused to rejoice before Him (Exod. 15:1‐3,11‐13).
The Hebrew for onycha means “aromatic shell,” and when onycha was burnt, it gave forth a strong, pleasant odour. In our lives, when we experi‐ ence divine deliverance from a trial, it is like a pleasant odor to us. Our hearts rejoice before Yahweh, and we realize how great He is (Psa. 18:47‐ 50).
Let us call to mind these occasions when we turn to God in prayer, and let thanksgiving ascend unto Him for what He has done for us in the past, knowing He will continue to help us and deliver us in the future if we call upon Him in faith (Psa. 34:17‐19).
iii. Galbanum—Our Dedicated Service: The third ingredient is galbanum, a resin‐ ous gum or “milky juice,” brownish‐yellow in color, extracted from a plant na‐ tive to India, Persia, and the Holy Land. The dictionary records that “In per‐ fumery, galbanum fixes and enhances the substances with which it is mixed; its aroma is resinous, balsamic, green, sharp and intense.” So galbanum ties all the odors together and increases their amplitude. It produces an acrid smoke when burnt, and it is interesting that in ancient times it was used to keep snakes away! We can definitely draw a spiritual lesson out of that, using our prayers in trying to keep the power of the sin‐serpent at bay.
The Hebrew word for galbanum comes from a root meaning “fat.” We know the fat was always burnt in sacrifice, symbolizing the worshipper’s energy being totally consumed in Divine service (Lev. 3:14‐17).
Prayer can become an outpouring of energy. Consider the agony of effort and the concentration of mind as recorded of Christ (Luke 22:44). By our own concentration of mind in prayer and by offering our dedicated ser‐ vice to the things of God, in type, we can add galbanum to the spices that make up the incense we offer up to Yahweh.
iv. Frankincense—Purity: The final ingredient was frankincense, another bal‐ samic resin obtained by making successive cuts in the bark of the Arbor thuris tree. It is called frank because of the wide flowing aroma. Frankincense is white when it first emerges from the plant, but once the liquid is exposed to air, it hardens into the form of a tear and is harvested two weeks later. The purest grade of frankincense was used without any need of further process‐ ing. This high quality resin can be visually discerned, because it is opaque. When burned, frankincense gives off a bright flame and emits a slightly citrus perfume; it is described as “fruity, pine‐lemon.” It also creates a smoke screen when burned. The Hebrew word translated frankincense is lebonah (leb‐o‐ naw). It signifies “whiteness,” the symbol of purity. Prayer should be pure and honest, without false motives or ostentation. Only then will our sins be cov‐ ered, and we will be white and purified in the sight of God (Luke 18:9‐14). Specific instructions were given for the proper compounding of these four ingredi‐
ents. Moses was commanded in Exodus 30:34‐36: “...of each shall there be a like weight; and thou shalt make it a perfume, a confection after the art of the apothe‐ cary, tempered together, pure and holy: and thou shalt beat of it very small…” 57
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages
ESTHER 3.10 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 When mixed together these ingredients formed a perfume that was to be kept pure and could not be replicated or counterfeited on pain of death. The pre‐ parer and the offerer of the incense had to be thoroughly instructed by the Word of Yahweh for the priest’s own welfare so that the burning would emit a pleasant aroma worthy of the type of saintly prayers. The account of Nadab and Abihu’s untimely death—neither of whom followed the instructions, but offered “strange fire” before the LORD—is simple enough to demonstrate the gravity of the situation. With this in mind, there are several layers of meaning to this aromatic mixture of “sweet spices” worthy of our deepest considera‐ tion, as recorded in Esther, that are associated with purification of the bride.
“… of each shall there be a like weight; and thou shalt make it a per‐ fume, a confection after the art of the apothecary, tempered together, pure and holy: and thou shalt beat of it very small…” NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
i. Sanctification Through Instruction: There are only two modes of commu‐ nication between God and man. From Yahweh, we have received His inspired Word. This is how He speaks to us if we have ears to hear. By hearing and sub‐ mitting to God’s Word, we are “beaten small” as are the ingredients of the incense, as was our Lord in his humble submission to the will of his Heavenly Father in all points. Some have polluted this ingredient for purification by er‐ roneously supposing that Yahweh speaks to us in dreams as well. When this error is brought to the attention of these “dreamers,” they summarily dismiss any criticism on the basis that such “revelations,” “guidance,” or “direction” does not require the superintendence of the Holy Spirit upon the person, ad‐ mitting that the Spirit gifts have now ceased. But this argument is absurd, for by what other means than by the power of the Holy Spirit has Yahweh ever accomplished His will by direct intervention? Those who teach such things and insist that Yahweh favors them with such extra‐biblical instruction are highly deluded in their own vain imaginations. These are they of whom Timothy speaks: “Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth” (2 Tim. 3:5‐7). This is only one example to demonstrate how that the man or woman of faith must keep him or herself pure by not willingly enjoining in fellowship or association with those who are known to walk disorderly. To do otherwise is to pollute the in‐ gredient of the Word with “dead flies” and make it of no effect in our own purification as, “Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour” (Ecc. 10:1).
ii. Prayer and Dedication: This brings us to the other form of communication which hinges upon the first—prayer. Acceptable prayer cannot be offered to a false god who does not exist or to the One True God with a false hope in mind that does not conform to the gospel of Jesus Christ. Thus, purity in doctrine and walk by instruction in His Word must precede acceptable prayer. These two must be “tempered together” or “salted” for effectual prayer (Jas. 3:17‐ 18). Prayers uttered to the divinities of Christendom arise no further than the cranium of the offerer, even as those vain priests of Baal who, before Elijah at Mt. Carmel, yelped and leaped all the day for naught, for “there was neither voice, nor any to answer, nor any that regarded” (1 Kgs. 18:29). Prayer is the means whereby we approach the one true God, Yahweh, the God of Israel, through the ministry of our high priest, Yahshua Messiah. His is the only name through which prayer is acceptable. How do we know this? The coals from the altar of burnt offering were used to ignite the altar of incense, and the 58
The Book of Esther, Drama of the Ages
ESTHER 3.11 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 Christ is seen in both of these four‐horned altars. He is the offering connected with the first altar covered with brass (flesh), and the mediator of prayer in the second altar covered with gold (spirit), set at the right hand of the Father. He is also the Mercy Seat before whom our prayers ascend. He is the media‐ tor for all in covenant relationship with Yahweh through his name alone. Out‐ side the name, prayer may be heard and direction given as in the example of the righteous Cornelius. However, prayer for the remission of sins outside of a relationship to the covenants of promise cannot be effected, and the remis‐ sion of sin is a critical component of purification (John 14:13‐14; John 16:24‐ 26; Acts 10:43; Eph. 5:19‐20; Col. 3:17; 1 Pet. 4:11). iii. The Importance of Prayer: In the book “Making Prayer Powerful” (Logos Pub‐ lications), the following words of introduction show forth the importance of prayer as connected to purification: “We live in an affluent age, when in the abundance of things possessed, many overlook their need for Yahweh and take for granted the material bless‐ ings of life. Thus Worship tends to become cold and distant; and Prayer tends to become a mere, mechanical repetition of words without power, instead of being a fervent outpouring of the heart unto God. This is not an age of Prayer.
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
What a contrast to the attitude shown by faithful men of old. Experiencing want, pressured by persecution, they found help in prayer. It was a source of comfort in trouble, communion in loneliness, uplift in depression. And it was powerful. It has been assessed that out of over 600 from “Story of the Bible,” Logos Pub. prayers for specific things recorded in the Bible, no less than 450 revealed answers are recorded. In fact, every Prayer is answered, though not always in the way we desire. Prayer should not be indulged in lightly. Thought and care should be taken in our approach to the Father. The disciples recognized this when they approached Christ with their request: "Teach us how to pray." They felt the inadequacy of their prayers and desired to make them powerful. If we feel that our prayers are inadequate or ineffectual, and desire to make them more powerful, we must seek the means of doing so from the instruction of the Word. All the principles that go to make Prayer pow‐ erful are set forth and reiterated in Scripture. They are there for our seeking” —H. P. Mansfield, 1974. iv. Four Cherubim; Four Gospel Writers; Four Aspects of Christ; One Hope: The four ingredients of the incense also had a purposed connection with the way of the tree of life pointed out by the four‐faced cherubim at Eden’s gate. The faces of the cherubim relate to the four as‐ pects of Christ: as the promised king, signified by the lion of Judah (Matthew); as the suffering servant, signified by the Ephraim ox (Mark); as the son of man, signified by the standard of Reuben (Luke), and as the son of God signified by the eagle of Dan (John). Each gospel writer has made a record of the same life and ministry of our Lord, yet each magnifying certain aspects of the Son as 59
The Book of Esther, Drama of the Ages NOTES ESTHER 3.12 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 ______________________________ ______________________________ necessary to gain a complete picture of his singular work and to introduce the ______________________________ believer to their future role if faithful to the covenants of promise. All these ______________________________ “tempered together” reveal “one hope” that will be realized in full when the ______________________________ saints, with Christ, are united as the four‐faced cherubim. By placing the ______________________________ names of the four standard bearers among the tribes which correspond to the ______________________________ cherubic faces, i.e. Judah, Reuben, Ephraim, and Dan, a complete picture of ______________________________ ______________________________ our Lord and Redeemer and his work can be seen thusly: Give ______________________________ “praise” (Judah) to Yahweh, for we have “seen his Son” (Reuben). He will har‐ ______________________________ vest a “double fruit” (Ephraim), and they together will “judge” (Dan) the na‐ ______________________________ tions. ______________________________ v. Only One Gospel, Not “Another” or Counterfeit: Exodus 30:37 states, “And as ______________________________ ______________________________ for the perfume which thou shalt make, ye shall not make to yourselves ac‐ ______________________________ cording to the composition thereof: it shall be unto thee holy for the LORD.” ______________________________ The import of this law that forbade a counterfeit composition of this holy per‐ ______________________________ fume was to teach that the ingredients of truth which sanctify a sinner before ______________________________ God cannot be tampered with without dire consequences. Verse 38: ______________________________ “Whosoever shall make like unto that, to smell thereto, shall even be cut off ______________________________ ______________________________ from his people.” The spiritual equivalent of counterfeiting this mixture was ______________________________ (and is) to teach “another gospel” which was warned against by the apostle ______________________________ Paul in his letters to Corinth and Galatia (2 Cor. 11:1‐14; Gal. 1:6‐9). As false ______________________________ doctrine corrupts the purification qualities of the Word of God for an individ‐ ______________________________ ual, so also for an ecclesia that harbors false doctrine (leaven) in its midst ______________________________ (Gal. 5:9‐12). Leaven or false doctrine (which is apostasy) that is allowed to ______________________________ grow unchecked in an ecclesia will quench the Truth and extinguish the lamp‐ ______________________________ ______________________________ stand as evidenced by the warnings ministered by the apostle John to the ______________________________ seven ecclesias of Asia Minor (Rev. 2:5). Because of the gravity of the situa‐ ______________________________ tion concerning those promoting error in the first century ecclesia, Paul for‐ ______________________________ bade the brethren to have any fellowship with these workers of darkness, and ______________________________ further, to expel any such person from their midst. “I wrote unto you in an ______________________________ epistle not to company with fornicators: Yet not altogether with the fornica‐ ______________________________ ______________________________ tors of this world, or with the covetous, or extortioners, or with idolaters; for ______________________________ then must ye needs go out of the world. But now I have written unto you not ______________________________ to keep company, if any man that is called a brother be a fornicator, or covet‐ ______________________________ ous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an ______________________________ one no not to eat. For what have I to do to judge them also that are without? ______________________________ do not ye judge them that are within? But them that are without God judgeth. ______________________________ ______________________________ Therefore put away from among yourselves that wicked person” (1 Cor. 5:9‐ ______________________________ 13). ______________________________ SUMMARY—Esther 2:12: Esther types the true bride, or ecclesia, in preparation ______________________________ and purification throughout the ages. We have seen that Esther used two groups ______________________________ of purifying elements over two separate periods of time representing the Jewish ______________________________ ______________________________ and Gentile elements of the bride of Christ. We have learned that each of these ______________________________ elements for purification have characteristics representing spiritual qualities of ______________________________ the man or woman of faith—the bride that Yahweh seeks for His son. Even the ______________________________ elements to be used must be kept pure for them, in turn, to have a purifying ef‐ ______________________________ fect upon us. We must treat the Word of God with utmost care. We must ap‐ ______________________________ proach Yahweh in the manner He alone has prescribed. ______________________________ ______________________________ ______________________________ Vs. 13: “Then thus came every maiden unto the king; whatsoever she desired was ______________________________ given her to go with her out of the house of the women unto the king’s house.” ______________________________ 60
The Book of Esther, Drama of the Ages
ESTHER 3.13 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 Several principles may be bound up in this verse concerning “every maiden.”
Within the framework of the Divine plan is a principle at work called free will. We have learned that those who answered the king’s decree throughout all the realm of his kingdom represent those who have answered the call of the gospel. In an‐ swering this call to salvation, we still are presented with choices to make on a daily, if not moment by moment basis. We note that the maidens were given “whatsoever she desired,” and this can figure into our future hope for salvation in several ways. We are still in need of Yahweh’s guidance in all matters, great and small. The as‐
pect of prayer considered in verse 12 can play a large role in our success, spiritu‐ ally speaking. The question for each individual of faith is, “What do we desire within this framework of free will: the pleasures of this life or emphasis upon God?” (Matt. 6:33‐34). What we desire is largely a state of mind which can be governed by the flesh or
the Spirit. The apostle Paul expressed his own personal struggle against the law of sin and death, to be conquered only by the manifestation of the law of the spirit of life in Christ Jesus—a higher law that brings the first into subjection through its operation upon the mind of the servant of God. “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall de‐ liver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin” (Romans 7:23‐25). Paul’s desire to serve God was stronger than his desire to serve the flesh. This is a state of mind that must be cultivated in us through daily reading, study, prayer, and service in the LORD’s vineyard. It will not come natu‐ rally of itself, because the flesh is always a corrupting influence (Gal. 5:17‐18, 25). Likewise, Job recognized the necessity for keeping himself from all that the flesh
would desire through the operation of sin, bringing his mind and body into subjec‐ tion to the law of God (Job. 31:1‐8) that he might say as did Paul, “then with the mind I myself serve the law of God” (see also Psa. 101:3).
Vs. 14: “In the evening she went, and on the morrow she returned into the second
house of the women, to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.” The time in which we now live is the “evening” or “Gentile night” that precedes
the dawning of the coming of Jesus Christ (Rom. 13:12). Then, the true bride will enter into the king’s house for the Kingdom Age. Earlier we learned that Shaashgaz was most likely a title for Hegai, the king’s
chamberlain. In this verse and in verse 8, both are referred to as “the keeper of the women.” Shaashgaz means “the Servant of the Beautiful” (Easton’s Bible Dic‐ tionary) or “He that Presses the Fleece; that Sheers the Sheep” (Hitchcock’s Bible Dictionary), and Hegai means “Mediation” or “Separation.” Both names appear to relate to the work of Christ as mediator and servant of his household and of the bride, the true ecclesia, when it is perfected. The name Shaashgaz only appears here in relation to the “second house” into
which the bride would return in the morning. This detail appears to represent or symbolize the coming resurrection when Yahshua, who has the keys of hell and of death, will open the memorial graves of the faithful of all ages past (Psa. 110:3; 61
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ESTHER 3.14 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 ______________________________ ______________________________ Song 6:10; Mark. 16:2‐6). Jesus, himself, being the first fruits of the resurrection, ______________________________ is given the title of “Morning Star” (Psa. 30:5; Rev. 2:28; 22:16), very similar in ______________________________ meaning to Esther. ______________________________ The scene before us in verse 14, as a whole, appears to relate to the day of judg‐ ______________________________ ______________________________ ment following the resurrection when all shall give an account (2 Cor. 5:10‐11). ______________________________ Before the righteous judge, each prospective “bride” or covenanted believer will ______________________________ stand, and the king will then determine who among these he delights in and who ______________________________ he does not delight in. Those who are not acceptable to him “came in unto the ______________________________ king no more,” or in the words of Christ, “I never knew you: depart from me, ye ______________________________ that work iniquity” (Matt. 7:23). Conversely, those that are accepted of him will be ______________________________ received into his house forever, “that she were called by name” (cp. Isa. 43:1; Rev. ______________________________ ______________________________ 2:17; Rev. 3:5, 12; Rev. 22:4). This is the day that we must each be preparing for ______________________________ by manifesting the Name now. ______________________________ ______________________________ Vs. 15: “Now when the turn of Esther, the daughter of Abihail the uncle of Morde‐ ______________________________ cai, who had taken her for his daughter, was come to go in unto the king, she required ______________________________ ______________________________ nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. ______________________________ And Esther obtained favour in the sight of all them that looked upon her.” ______________________________ Esther’s identity as the daughter of Abihail is not revealed until after the king ______________________________ would call her by name (as signified in verse 14), but just prior to her being ele‐ ______________________________ ______________________________ vated to the position of the bride and Queen of Persia. This underscores the prin‐ ______________________________ ciple of our lives being “hid with Christ” (without identity to the world) until our ______________________________ Lord returns to take unto him his bride developed from the faithful of all ages. The ______________________________ Righteous Judge will know those that are His when they stand before Him because ______________________________ they will be a reflection of the Word of God. The true bride will first be confessed ______________________________ before the Elohim (Luke 12:8) and afterward revealed to the earth in the glory ______________________________ ______________________________ and power of Yahweh’s Army, or Lord GOD of hosts (Sovereign of “He who shall ______________________________ be armies”—Amos 9:5‐6). Again, this is signified by the name of Esther’s father, ______________________________ Abihail (Abiyhayil), meaning “father or possessor of might, a company, or host”
Chart 5
composed of Jewish and Gentile believers with Israel (Song 6:13; Zech. 9:13‐ 14). Next, we consider that Esther “required nothing but what Hegai
the king’s chamberlain, ...appointed.” This, again, touches upon the principle of “free will.” All the maidens were free to take “whatsoever she desired” (vs. 13), but Esther did not do so. She only required what was provided for her necessity, plac‐ ing herself in the full care and capacity of one who could choose better than she. This is the position and attitude to be sought for by all true servants of Yahweh (1 Pet. 5:5). The word translated required in verse 15 is from the Hebrew baquash, meaning “to search out, specifically in worship or prayer.” This is Paul’s instruction given in Philip‐ pians 4:5‐6. Those who, with Yahweh’s help, maintain this spiritual mindset will be among those who obtain favor of the Elohim (angels), looking upon them at the great judgment seat of the household (Rev. 3:5), and will be praised “in the sight of all them that looked upon her” (Esth. 2:15; cp. Psa. 45:17).
62
The Book of Esther, Drama of the Ages
ESTHER 3.15 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 Vs. 16: “So Esther was taken unto king Ahasuerus into his house royal in the tenth
month, which is the month Tebeth [Tevet], in the seventh year of his reign.” Tebeth [Tevet], as seen on the calendar to the left, was the tenth month of the
Hebrew year, falling in the time period we have identified in verse 14 as the “Gentile night.” This is the winter time when the sun is at its lowest ebb, yet dur‐ ing which the rain is sent and the bride is being gathered into the king’s house (figuratively, the house of David). The bride patiently awaits for the coming day, though the night seems long and, at times, dreary (Jas. 5:7‐11). The words of hymn 204 capture this theme as well:
Ye Saints in Christ, His brethren, Let faith cast out your fear; The dark night is departing, The morning light is near. The Bridegroom is arising, And soon He draweth nigh; Up! Pray, and watch, and wrestle, At midnight comes the cry! Ten [as related to the tenth month] is the number of completion. For example,
the waters of the flood decreased continually until the tenth month, when at last the dry land was seen (Gen. 8:5). The bride will be completed during this period of spiritual darkness and perfected at the resurrection to immortality represented by the spring almond blossoms in the month of Adar, the twelfth month. Twelve is the number of governmental perfection as signified by the twelve tribes of Israel. Seven [as related to the seventh year] is the number of spiritual perfection. The
“seventh year of his reign” should be viewed as the millennial reign, or the reign of Messiah in the seventh day of sabbath rest for all nations. Then the multitudinous bride will have been perfected and brought, or presented, to the king (Psa. 45:13‐ 15; Joel 2:16).
Vs. 17: “And the king loved Esther above all the women, and she obtained grace and
favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.” Out of Yahweh’s grace, the perfected bride will become the “seven Spirits” of God
(Rev. 4:5) and the “seven eyes” that run to and fro though the earth (Zech. 4:10), living and reigning over the nations for a thousand years (Rev. 20:6). The crowns received by the redeemed of the race signify their personal victory over the flesh, their collective victory over the turbulent sea of nations and the authority in‐ vested in them as kings serving beneath the “king of kings,” even Yahshua Mes‐ siah (Rev. 4:4‐6). The search for the true bride will at long last be complete. Vashti, the bride after
the flesh, having been completely removed some two thousand years ago when Rome swept away the Jewish state, will now be replaced by a bride after the spirit. The two (bride and groom) shall then be “one flesh” of the spirit kind, and Yahshua’s redemptive work for these “first fruits” will be complete (John 17:21‐ 23; Eph. 5:25‐33). The bride will then take up the typical position as the royal queen arrayed in the gold of immortal splendor (Psa. 45:6, 9).
Vs. 18: “Then the king made a great feast unto all his princes and his servants, even
Esther’s feast; and he made a release to the provinces, and gave gifts, according to the state of the king.” This is the fourth of eight feasts recorded in the book of Esther in which are con‐
tained several clues as to things that will occur following the advent of Messiah 63
NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
The Book of Esther, Drama of the Ages NOTES ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________ ______________________________
ESTHER 3.16 — ACT THREE: A Bride Prepared — Ch. 2:1‐18 and the exaltation of the true bride. Jesus said to his disciples, “With desire I have desired to eat this Passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God” (Luke 22:15‐16). The meal that Jesus’ disciples partook of on the day in which the partaking of the
memorial emblems was introduced was not the “Passover” proper in which the Passover lamb was slain and prepared, but was “an high day” of preparation lead‐ ing up to the Passover on the day following as well as the Feast of Unleavened Bread the week following. This period as a whole—the days of preparation, the Passover, and the Feast of Unleavened Bread—were interchangeably referred to as “the Passover” or the “Feast of Unleavened Bread.” Note what is recorded in the gospel of John: “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!” (John 19:13‐ 14). The memorial supper of which we are familiar had taken place the afternoon of the previous day. In order to reconcile the apparent contradiction of this pas‐ sage with Mark 14:12, refer to Chart 6, below, “The Chronology of the Crucifixion Week,” from a study by Bro. Alex Briley. Christ, himself, was the object of the Passover, the “Lamb of God” provided by
Yahweh (John 1:25‐30; Rev. 5:12; 13:8). He was slain as the perfect sacrifice, we would suggest, at the very moment that the typical Passover lambs were being slain in preparation for the evening Passover meal of which neither Jesus, nor the disciples partook. Rather Jesus taught that the true object of the Passover was the giving of his life as a ransom for many and the partaking of his word (John 6:53‐ 57; 63). Those who manifest the “flesh and blood” of Jesus Christ by partaking of
Chart 6 — SUGGESTED CHRONOLOGY OF THE CRUCIFICTION WEEK
1. 2. 3. 4. 5. 6. 7. 8.
Jesus comes to Bethany six days before the Passover – John 12:1. He dines with Lazarus, Martha, and Mary at Bethany; Mary anoints his feet – John 12:2‐11. This is the first of two anointings during the last week. Jesus enters Jerusalem on the day that all Israel are choosing their Passover lambs (Exodus 12:3) – Mt. 21:1‐11, Mk. 11:1‐11, Lk. 19:28‐44, Jn. 12:12‐50. The fig tree cursed. Jesus casts the moneychangers out of the temple – Mt. 21:12‐17, Mk. 11:12‐19, Lk. 19:45‐48. The fig tree withers; the Olivet prophecy given – Mt. 21:18‐26:5, Mk. 11:20‐14:2, Lk. 20:1‐21:37. The second anointing in the week; Judas agrees to betray Christ – Mt. 26:6‐16, Mk. 14:3‐11, Lk. 21:38‐22:6. The Last Supper; the betrayal in Gethsemane – Mt. 26:17‐75, Mk. 14:12‐72, Lk. 22:7‐65, Jn. 13:1‐18:27. The trial before Pilate; Jesus crucified and buried shortly before 6PM – Mt. 27:1‐61, Mk. 15:1‐47, Lk.22:66‐23:55, Jn. 18:28‐ 19:42. 9. The chief priests and pharisees procure a watch – Mt. 27:62‐66. 10. The women purchase the spices between the Sabbath – Mk. 16:1, Lk. 23:56. 11. Christ raised close to 6PM “in the end of the Sabbath as it began to dawn toward the first day of the week" – Mt. 28:1. 12. Jesus walks the road to Emmaus. Lk.24:13. Then appears before the Disciples on the evening of the first day of the week.
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The Book of Esther, Drama of the Ages
ESTHER 3.17 — ACT THREE: A Bride Prepared — Ch. 2:1‐18
Chart 7 — Apocalyptic Jubilee Period of 50 Years 10 years
10 years
10 years
10 years
10 years
Judgment Seat to Armageddon
Mid-Heaven Gospel Proclamation
30 Years War with the Ten-Horned Nations of the Beast
March of the Rainbow Angel; Gog Destroyed
Diaspora Jews Regathered; Nations Submit or Prepare for War
Christ and the Saints, with Judah and Ephraim, go Forth from Zion to Conquer the World—Beast Nations Defeated
NOTES his “feast” of spiritual things, will in “that day” eat and “drink it new with you in ______________________________ my Father's kingdom.” In essence they will partake of the blessings given to the ______________________________ heirs of the kingdom. ______________________________
This “feasting” with our Lord portends things literal and figurative. The feast re‐ ______________________________ corded in Esther 2:18 is called “Esther’s feast”; a feast for the bride, a feast in her ______________________________ ______________________________ honor, a feast for her glory celebrating her exaltation to be queen before all peo‐ ______________________________ ple. So, too, will the bride of Christ be exalted. There is no doubt that the re‐ ______________________________ deemed will feast literally with their Lord (Luke 12:37), but this will be a private ______________________________ setting, an exclusive gathering in which none shall witness but Yahweh and the ______________________________ Elohim. This is a moment worth pondering; our Lord seated at the head of a vast ______________________________ immortal multitude arrayed in white linen garments with the twelve apostles ______________________________ seated next to him (Luke 22:30), and the patriarchs of Israel, and faithful of ages— ______________________________ ______________________________ Abraham and Sarah, Moses, Joshua, Deborah, Gideon, Ruth, David and Solomon, ______________________________ Hezekiah, Josiah, Mary and Martha, just to name a few. ______________________________ Next, verse 18 states that the king “made a release to the provinces.” The word ______________________________ ______________________________ release in Esther 2:18 is translated from the Hebrew hănâchâh meaning ______________________________ “permission of rest.” This prefigures the proclamation of the mid‐heaven gospel ______________________________ following the manifestation of Christ and the Saints in Zion, when the enemy that ______________________________ sought to destroy the Jews is slain and liberty proclaimed to the Gentiles—an op‐ ______________________________ portunity to gain release from the wicked rule of man and the superstitions of ______________________________ false religion—possibly a ten‐year period of cessation of war (see Chart 7 above) ______________________________ during which the remnant of the Jews are gathered back to the land (Isa. 11:10‐ ______________________________ ______________________________ 12). There is great celebration among the saints preparatory to this proclamation ______________________________ by the king. Consider Revelation 14:1‐8. These verses reveal that the proclama‐ ______________________________ tion of release, or “liberty” to the nations, while following Armageddon and the ______________________________ destruction of Gog, nevertheless precedes the final destruction of Babylon the ______________________________ ______________________________ Great (see also Isa. 61, Luke 4:16‐20). ______________________________ Lastly, gifts are given according to the state of the king. The word gifts is from the ______________________________ Hebrew maś'êth meaning “present,” from the root nâśâ' meaning to “marry, par‐ ______________________________ don, receive, raise, spare, forgive.” The “gift” will be first to the Jews—for Yahweh ______________________________ will take Israel to himself as a covenanted people and land again, and they will be ______________________________ His glory among the nations, and will be taken for priests and Levites to serve in ______________________________ ______________________________ the temple in Jerusalem (Isa. 62; Isa. 65:18‐19; Isa. 66:19‐21)—and then to the ______________________________ Gentiles, for He will pardon their sin, and save a remnant of mortal people to re‐ ______________________________ ceive the blessings of the kingdom from which another spiritual harvest will occur ______________________________ ______________________________ for those who live out their probationary lives therein (Isa. 60; Zech. 14:16‐17). ______________________________ ______________________________ ______________________________ ______________________________ 65
The Book of Esther, Drama of the Ages
Chart 8 Chronology of Events from Ezra to Nehemiah Day Month Year
BC Date
King
–
–
2
520
Darius
–
–
3
519
Ahasuerus
4
9
4
518
Darius
–
–
6
516
Ahasuerus
3
12
6
516
14
1
7
10 1
Reference
Event
Ezra 4:24
Rebuilding of temple commenced
Est. 1:19-22
Vashti deposed
Zech 7:1
Instructions regarding fast
Est. 2:8-16
Esther brought to Shushan
Darius
Ezra 6:15
Temple completed
515
Darius
Ezra 6:19
Passover observed
7
515
Ahasuerus
Est. 2:16-18
Esther's marriage
1
7
515
Artaxerxes
Ezra 7:1-9
Ezra leaves Babylon
9
1
7
515
Artaxerxes
Ezra 8:15-21
Ezra halts three days at Ahava
12
1
7
515
Artaxerxes
Ezra 8:31
Ezra leaves Ahava
1
5
7
515
Artaxerxes
Ezra 7:9
Ezra arrives at Jerusalem
4
5
7
515
Artaxerxes
Ezra 8:33
Vessels delivered to temple
20
9
–
?
Artaxerxes
Ezra 10:9
Assembly at Jerusalem
1
10
–
?
Artaxerxes
Ezra 10:16
Assize begins to assess heathen marriages
1
1
–
?
Artaxerxes
Ezra 10:17
Assize finished
–
1
12
510
Ahasuerus
Est. 3:7
Haman casts lots
13
1
12
510
Ahasuerus
Est. 3:12
Posts go out
15
1
12
510
Ahasuerus
Est. 5:1-8
Esther's appeal
16
1
12
510
Ahasuerus
Est. 5:8
Esther's banquet
23
3
12
510
Ahasuerus
Est. 8:9-14
Mordecai's posts
13
12
12
510
Ahasuerus
Est. 9:1-12
Massacre day
14
12
12
510
Ahasuerus
Est. 9:15-17
First Purim
15
12
12
510
Ahasuerus
Est. 9:18-27
Second Purim
–
9
20
502
Artaxerxes
Neh. 1:1
Hanani's report
–
1
20
502
Artaxerxes
Neh. 2:6
Nehemiah leaves for Jerusalem
25
6
20
502
Artaxerxes
Neh. 6:15
The wall is finished
1
7
–
?
Artaxerxes
Neh. 8:2
Public reading of law by Ezra
2
7
–
?
Artaxerxes
Neh. 8:14
They read of dwelling in booths
15
7
–
?
Artaxerxes
Neh. 8:18
Feast of Tabernacles
21
7
–
?
Artaxerxes
Neh. 8:18
Completion of feast
22
7
–
?
Artaxerxes
Neh. 8:18
Day of solemn feast
24
7
–
?
Artaxerxes
Neh. 9:1-2
Heathen wives put away
66
The Book of Esther, Drama of the Ages
ESTHER — Review Questions (ACT THREE) 1. Who was the chief chamberlain and keeper of the women? ____________________________________________ 2. As chief over the king’s house, who does this person represent? ________________________________________ 3. Shaashgaz is thought to be another title for this same person which means,
A. He Who Presses the Fleece—Who Shears the Sheep
B. He Who Shepherds the Sheep
C. The Wolf Among the Sheep
D. The Chief Shepherd
4. Why is this title representative of Messiah? _________________________________________________________ _____________________________________________________________________________________________ 5. How many maidens were given to serve Esther? ___________________________ 6. What gift from God do these maiden’s represent? How is this gift described (Prov. 9:1‐6)? ____________________________________________________________________________________________ 7. In the Song of Solomon, these maidens are called the daughters of ____________ (ref.) ______________________ 8. What people are represented by these maidens? _____________________________________________________ 9. What is the theme verse for ACT THREE? ____________________________________________________________ 10. After Vashti was banished, where did the king’s servants suggest to the king that another queen might be found? ___________________________________________________________________________________________. 11. What is the Hebrew word for purification (Esther 2:2‐4)? What does it mean and how does it apply to believers? _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ 12. What is the meaning of Mordecai? ________________________________________________________________ 13. What is the meaning of Hadassah? ________________________________________________________________ 14. How does Hadassah type the bride of Christ during the time of her “calling and election”? ____________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ 15. The king’s commandment and decree of Esther 2:8 represents the sending forth of:
A. The Edenic law
B. The mid‐heaven gospel
C. The gospel preached by Jesus and the apostles
16. Why did not Esther reveal her identity as a Jewess (Esther 2:10)? How might this relate to our Lord in the days of his ministry? _____________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ 17. (Vs. 12) Esther entered into 2 six‐month periods of purification. What does this two‐fold division represent? _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _ 67
The Book of Esther, Drama of the Ages
ESTHER — Review Questions (ACT THREE) 18. What two groups of ingredients were used in Esther’s purification? A. sweet wine and white linen D. oil of myrrh and sweet odours
B. hyssop and fresh myrtle leaves C. washing in water and the E. holy anointing oil and lamb’s wool ashes of an heifer
19. What does the first group of ingredients represent? __________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ 20. The second group of ingredients was used in the incense that was burned upon the incense altar in the tabernacle as referred to in Exodus 30:34. Name and define each ingredient and how each one relates to the purification of the believer. i. __________________________________________________________________________________________ __________________________________________________________________________________________ __________________________________________________________________________________________ ii. __________________________________________________________________________________________ __________________________________________________________________________________________ __________________________________________________________________________________________ iii. __________________________________________________________________________________________ __________________________________________________________________________________________ __________________________________________________________________________________________ iv. __________________________________________________________________________________________ __________________________________________________________________________________________ __________________________________________________________________________________________ 21. Why were there four parts for this second group of ingredients used for purification? __________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ 22. What did Esther require of Hegai for her preparation for the king? _______________________________________ 23. In what month and what year of the king’s reign was Esther made Queen? _________________________________________ 24. What does this marriage represent? _______________________________________________________________ 25. Seven is the number of spiritual _____________________ 26. Ten is the number of ________________________ 27. Esther becomes the ______________ instead of Vashti, thus representing spiritual _________________ taking the role of the bride of Christ over natural ___________________ as well as all those of the flesh. 28. After Esther becomes queen, the king holds a great feast in her honor (vs. 18) which is representative of what fu‐ ture feast that the true bride will enjoy? ___________________________________________________________ 29. Following Esther’s feast (Esther 2:18), the king makes a “release to the provinces.” What does this prefigure follow‐ ing the return of Christ to the earth? ____________________________________________________________ 30. Lastly, gifts are given according to the state of the king. The word gift is from the Hebrew word ______________ meaning _____________________ and from the root word _______________ meaning _____________________ 31. What “gifts” will be given of Yahweh to both Jews and Gentiles in the Kingdom Age? ________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________ _____________________________________________________________________________________________
68
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