THE TABERNACLE

I wanted to take a moment to share concerning lessons I am learning from reading Exodus 25:1 - 27:19, which is the Torah portion TERUMAH.

In Exodus 25:10-22, we read of the Ark of the Covenant (אָרוֹן הַבְּרִית). The Ark was to be constructed of the collected acacia wood, and was to measure 2.5 cubits long, 1.5 cubits wide, and 1.5 cubits high. Converting these measurements we find it to be 52×31×31 inches. The Ark was to be overlaid with pure gold, inside and out, complete with a gold molding around it. In order to carry the Ark, four gold rings were fashioned in which poles of acacia wood covered in gold would slip through and be carried by men. The covering,, or mercy seat, was designed with two cherubim facing each other in each of the shorter sides, and fashioned from one solid piece of gold each.
One may question why the inside of the Ark, the place where no one would see, was to also be covered in gold. To answer this, let me ask you to define the word integrity. When I was a freshman in college my Resident Advisor told all us new students that integrity on our floor would be defined as who we are when no one is looking. In many ways, that is the definition here as well. If it is not enough for us to look godly on the outside and be disgusting on the inside, then why would it be allowable for God’s chest, His heart, to be disgusting on the inside? God is not looking for hypocrites, which comes from the Greek word for actor. He is looking for a pure heart.
While not a weapon, as depicted in Raiders of the Lost Ark, the Ark did prove hazardous to the touch if not handled correctly, as Uzzah found out in II Samuel 6:6-7. But just as important, the Ark was not to be an object of worship. This was not an idol, but was to be regarded as the throne of God. It was between the two cherubim on the cover of the Ark that God told Moses He would meet him and give him all the commandments. The Ark therefore proves to be a point of worship, but it was never intended to be worshipped.
The next piece referenced in this portion is the Holy Table. “’You are to make a table of acacia wood three feet long, eighteen inches wide and eighteen inches high’” (Ex 25:23). This too was to be overlaid with gold, designed with a molding of gold, and a rim. Like the Ark, it too was to have four gold rings to assist in carrying the table. The dishes that were to be used with it, as well as the pans, bowls, and pitchers, were all to be of pure gold also. And sitting on the table was to be the twelve loaves of bread, known as the lechem haPanim, or Bread of the Presence.
In Leviticus 24:5-9, we find the laws concerning the bread. Outside of the fact that it was to be always in His presence, it was to be baked on the Sabbath without yeast, making it unleavened. It then remained on the table for the entire week. Only when the new bread was completed and exchanged was the old bread then eaten by the priests. As we read in Leviticus 24:8, this bread represented the lasting covenant of the sons of Israel.

According to Exodus 24:31-40, the menorah was to be created, and it too in pure gold. The menorah’s base, shaft, cups, rings of outer leaves, and petals were all to be of one hammered out piece. On each side there was to be three branches decorated with three cups shaped like almond blossoms, rings, leaves and petals, while the central shaft was to have had four cups. Additionally, the tools for the menorah were to be of pure gold, and named as weighing sixty-six pounds.
Daily the lamps of the menorah were to be tended, and it was the priests who were placed in charge of cleaning the lamps, replacing and trimming the wicks, and replenishing the oil at times of sacrifice. It was this lamp that provided all the light within the Tabernacle.

Throughout Exodus 26 we read of the Tabernacle itself, with ten curtains of fine twisted linen and blue, purple and scarlet material, decked out with cherubim worked in. The curtains were to be twenty-eight cubits long and four cubits wide, roughly 42x6 feet. Additionally, eleven goat-haired curtains were to be made for the tent over the Tabernacle, thirty cubits long and four cubits wide (45x6 feet). As the narrative and blueprints for the Tabernacle continue, we find the use of the ram skins and sea cow hides serving as a form of water-proofing the structure. Not one contribution or item requested of God was lost in the plans to build the house of God.

Much like the design of any home in ancient Israel, the main sheltered structure was surrounded by a courtyard. Here too we find the structures of the Holy of Holies and the Holy Place surrounded by the bordered courtyard. Within the Holy of Holies was the Ark of the Covenant. Within the Holy Place were the Incense Altar (discussed in Exodus 30), Menorah, and the Holy Table. Only a veil separated these two rooms. Outside within the courtyard were the Bronze Laver, the water basin from which the priests washed their hands and feet, and the Altar of Burnt Offering.

The Altar of Burnt Offering is spoken of in Exodus 27:1-8. This altar was to be built of acacia wood with a horn at each of the four corners. In addition to the rings from which poles were to be inserted, the altar was to also have a grating that was fixed in place half way from the top and bottom. All the utensils related to the altar were to be of bronze, as was a bronze overlay to be topped over the acacia wood of the structure. It was on this altar that the priest would apply the blood of the sacrifices and burn offerings, lifting the fragrant offering before God.

Our final piece within this portion of the Torah is the description itself of the courtyard, found in Exodus 27:9-19. The north and south sides were to be 150 feet in length, with twenty posts and twenty bronze bases with silver hooks. The west and east end of the courtyard was to equal 75 feet each with ten posts and bases. The only difference was that on the east side, facing the sun, was to be curtains of blue, purple, white, and scarlet embroidery.

WHO GOD IS…HIS NAMES

Late last month we looked at who God was as He began to make Himself known to Moses at the burning bush. In stating His name as I AM THAT I AM (Ex 3:14), God then had to prove that He was all that Israel needed Him to be. After we established this need in our previous study, we then took a look at just a few of the descriptions that Moses and the Israelites needed God to be. With this ground work already laid, I want us to focus our attention on Exodus 20:7, which reads, “You are not to use lightly the name of ADONAI your God, because ADONAI will not leave unpunished someone who uses his name lightly.”
You have probably heard this better said, “Do not take the Lord’s name in vain.” The reason is because God’s name carries weight. It is in the reduction of His name that this commandment is broken and the punishment allowed to fall on the abuser. As we discussed previously, this name is so holy that it is not spoken as a name, but rather as letters in the Hebrew Bible. However, you will find in Jewish circles also that when the name is written in English, the name is still not written out fully. Again, in fear that the name may be abused, be it in speaking or spelling, a caution is put into place. As such, many will write the name as G-D, or L-RD. To them this is reverence. In fact, many believe that the name should only be spoken or written by clergy, as they are entrusted to revere God as their occupation.
It is this name then that we are commanded not to take in vain. The term in vain in Hebrew is the word LASHAV, meaning with emptiness, in vanity, consisting of nothing, or worthless. It is this name alone which holds the might of God Himself, carrying an unknown power that makes the devil wince and demons shrink back. Knowing the strength behind the name will benefit us, but how much wiser would it be for us to use His name only in the right situations, the situations of prayer and praise?
Before we dive in too far, let us talk about names. A name defines a person. Years ago when I sat down with my wife to pick out names for our children, we didn’t just open a book and chose the first name we saw. We were purposed. We named our children based on the meaning behind their name and qualities we wanted to see in them. My oldest son’s name is Nicholas, which mean Victorious Warrior. We purposefully chose his name based on the meaning and the understanding that one day God would use him as a warrior in His kingdom, whether that meant fighting spiritually on behalf of someone or redeeming those in bondage.
Likewise, my name is Daniel. The meaning of Daniel is God is my judge. Every time a person calls my name, they are declaring over me that God is my judge. Be it in a good or bad situation, God will judge me in the situation. But I have other names that I go by also that define me just as well. To my wife I am husband, to my kids I am dad/father. To my parents I am son, and to my siblings I am brother. I am still the same person, still Daniel, but fulfilling a different characteristic of who I am. I cannot be father to my siblings, nor can I be son to my wife. So the name becomes important as it speaks who I am based on the circumstance I am in.
The same is true of God. God is a God who becomes what He needs to become based on the situation facing His people. While we know Him and call Him God, He actually has many names; names that we can address Him as based on our situation. A great example of this is found in Psalm 91:1-2. The verses read, “He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ’He is my refuge and my fortress, my God, in whom I trust.’” However, if we were to read these verses in the Hebrew, we might not find the same terms as names of God. In fact, we would read, “You who live in the shelter of ‘Elyon, who spend your nights in the shadow of Shaddai, who say to ADONAI, ‘My refuge! My fortress! My God, in whom I trust!’”
The verses didn’t change, whether read in the first or second version, but the names of God changed, perhaps bringing a more definite picture of who God is as defined by the writer. But let us take a minute to look further still at these names used in the Hebrew. The first name is ‘ELYON, defined as the LORD Most High. This name elevates God above any king, any god, and anything that could possibly think of having the top spot. Our next name is SHADDAI, translated as all sufficient, almighty, or powerful. Third we see the name ADONAI, also termed as Jehovah, which many read as God, or the existing One. Finally is the word God, which is translated from ELOHIYM, meaning divine one, true God, or godlike.
Reading these two verses in context, then, we read, “He who dwells in the shelter of the LORD Most High God will rest in the shadow of the almighty and sufficient God. I will say of the existing One, ‘He is my refuge and my fortress, my true God, in whom I trust.’” Again the verses have not changed, but depth has been added as to who the psalmist is speaking of, and the declaration of who God is to the psalmist. He is not just a god, or even the God. He is now the Most High, all sufficient, existing and true God. That is a God we can dwell in the shelter of, knowing that we are protected.
As we continue this study, I want us to take some time looking at just fifteen of the names of God. My purpose in this is not that you will learn a few new Hebrew terms, but that in your circumstance, be it good or bad, you will call out to God with His name. Remember, if we want to know who God is, we must know His names, characteristics, and roles.

1) JEHOVAH / YHVH – This name is defined as He was, He is, He will be, or also as the existing One. Within the Old Testament, this name alone is used over 6800 times, and is normally the true term used in versions such as in the King James Version for LORD. In Exodus 6:3, God says to Moses that Abraham, Isaac, and Jacob knew Him as El Shaddai, but now He was revealing Himself as Jehovah.

2) EL SHADDAI – We touched on this name above also, but the translation is God as all sufficient, almighty, or powerful. The word Shaddai is broken up, however. Shad means breast in Hebrew, while dai means enough. The translators of the Septuagint translated the word from the root shadad, meaning to overcome or destroy, but in truth the word is defined as all sufficient, just as a mother’s breast holds all that is enough for the growth of her baby. God in turn is all we need, just as He was for Abraham in Genesis 17:1.

3) EL ECHAD – The term EL is a basic term for God meaning strength, might, or power. It is normally the next part of the name that describes God in character. The name El Echad translates as the One God. Deuteronomy 6:4 reads in Hebrew, Shema Israel, Adonai Eloheinu, Adonai Echad, translated in English as Hear O Israel, the LORD our God, the LORD is one. In truth, this word echad means to take more than one thing and combine it to make one. A physical example of this is in marriage when the two become one. But it is also true in the spiritual sense when the Father, Son, and Holy Spirit are united to become one.

4) EL ELYON – Here we see God named as the Most High God, stressing God’s strength and supremacy. This ensures that there is no one who can take the position of God, or deprive God of His sovereignty. And as such, we should worship God because of this fact, as the psalmist did in Psalm 9:3, “I will be glad and rejoice in You. I will sing praise to Your Name, Elyon!”

5) EL RACHUM – While this may not be one of the more popular names for God, I feel it is one of the names we must know. The name translates into the God of Compassion. Deuteronomy 4:31 reads, “For Adonai your God is a merciful God. He will not abandon you or destroy you, or forget the covenant with your fathers that He swore to them.” Because of God’s compassion on the Israelites, He chose to not destroy them and begin afresh with Moses as He had considered. God had made a covenant with Abraham, and in compassion forgave the people. He does the same with us, allowing his compassion to override the punishment that should be ours.

6) AVI - Going along with the softer side of God is the name Father, Avi. It is in Psalm 68:6-7 that we read of God being a father of orphans, and setting the lonely in homes. Romans 8:15 uses the word Abba, stating, “For you did not receive the spirit of slavery to fall again into fear; rather, you received the Spirit of adoption, by whom we cry, ‘Abba! Father!’” In both verses, God shows His fathering side by caring for those who are without homes, and bringing them under His protection.

7) ADONAI SAL’I – The term Adonai is generally LORD. In Psalm 18:3, the psalmist adds the piece Sal’i, translating the name as the LORD my Rock. “Adonai is my rock, my fortress and my deliverer. My God is my rock, in Him I take refuge, my shield, my horn of salvation, my stronghold.” The picture behind this verse and name, however, is the ability to hide within a crag of a cliff. The protection that God offers is the same that one can find within a cave.

8) JEHOVAH JIREH – This name translates as God will see to it and provide it. To understand this name in full, we need to go all the way back to Genesis 22:14 to see the first time it was used. It is here that we read of Abraham ascending Mount Moriah to sacrifice Isaac as instructed by God. When Isaac questioned where the lamb for the sacrifice was, Abraham responded that God would provide (Gen 22:8). A few verses later, after Abraham had put his son on the altar in obedience to God, and was then stopped by God, Abraham looked up to see in the thicket a ram which was caught. That ram became the sacrifice and the place was called Adonai Yir’eh. God will provide for all our needs, on this we can be assured.

9) JEHOVAH ROHI – Another name for our God is Shepherd. David wrote in Psalm 23 that it was the LORD who was his shepherd. In Him there was no want. He led him to where he was able to feed and drink and rest without the fear of wolves. When he walked through the questionable valleys, his Shepherd was on the vanguard for his safety and brought him through to a place where fear no longer troubled him. This same provision made for David is stretched out to us as well, as we too are the Lord's sheep. Therefore, when we allow ourselves to see our God as Jehovah Rohi, then we allow ourselves to be led also to a place of food, water, and rest.

10) JEHOVAH SHALOM – Judges 6:24 reads, “So Gideon built an altar there to Adonai and called it ‘Adonai-shalom.’ To this day it is yet in Ophrah of the Abiezrites.” Now there are over 6000 references in the Old Testament to the term Jehovah, and 167 for the term Shalom, but only this one occurrence where the two words are together. With this in mind, let us take a deeper look into the uniqueness of this term and how it applies to our lives today. Backed up against the wall, Gideon requested the angel provide a sign for him. With the angel's agreement, Gideon began to prepare a young goat and bread without yeast. With the meat, bread, and broth ready, he brought the meal out and offered it to the angel who was sitting under the oak. Gideon followed the instructions from that point forward concerning the meal as were given by the angel and placed the meal on a rock. Now when the angel had taken his staff and touched the meat and bread, fire burst forth from the rock and consumed the dinner. At that same moment, the angel disappeared. The Bible records that at that moment Gideon's eyes were opened and he declared, "I have seen the angel of the LORD face to face!" It is here where Gideon built the altar to the LORD that he named it The LORD is Peace. Shalom in the Hebrew means peace, and wholeness. In our context of Gideon we see how God became the peace in front of Gideon's challenge, determined to help him see God's view of himself rather than his own. But we also see that without this wholeness in Gideon's life, Gideon may have continued to doubt each order in the battle plan God had marked out. For us, we need our eyes to focus on the peace God offers and the wholeness that God gives.

11) JEHOVAH TSIDKENU – The title of Tsidkenu translates as righteousness. Jeremiah 23:5-6, states, “Behold, days are coming” —it is a declaration of Adonai— “when I will raise up for David a righteous Branch, and He will reign as king wisely, and execute justice and righteousness in the land. In His days Judah will be saved, and Israel will dwell in safely; and this is His Name by which He will be called: Adonai our righteousness.” The righteous branch that Jeremiah spoke of in the line of David was Jesus Christ. Up until Jesus' death on the cross all sins were covered by sacrifices and scapegoats. But Jesus did an awesome thing in giving up His life in that He, knowing NO sin, became sin for us. We were unrighteous, and our deeds were soiled as dirty rags. Even in our sacrifices we were not able to be fully whole. Then Jesus, the spotless lamb, took our sin and erased it. It is when we confess our sin that we are made righteous again. So then, He is rightly named our Righteousness.

12) JEHOVAH RAPHA/ROPHE - When the Israelites came upon the waters of Marah in Exodus 15, the Bible records they had of mouth full of bitter water. Yet God used the waters of Marah to teach Israel a lesson; a lesson we also have the ability to learn. God brought them there to reveal Himself as Jehovah Rapha - the LORD that health thee (Ex 15:26). In this story, God revealed Himself as the healer on three different levels. The first level is the healer of troubles. When the Israelites realized that the water was bitter and began to complain, God intervened and showed Moses a piece of wood to throw in the water which made it sweet. The wood that Moses threw in the water can represent God's Son in the midst of our troubles. God revealed Himself secondly as the healer of all our sicknesses. Here God reminded Israel that He alone brought them out of Egypt, He was in command of the curses that fell on the Egyptians, and He alone was the God who healed diseases. Lastly, He revealed Himself as the healer of souls. As Romans 6:23 tells us, the wages of sin is death. As the water could not be swallowed, so our death sentence can be hard to swallow. It is the sin we embrace that sentences us to death. And without that wood in the water to make it sweet, the Israelites may have died due to thirst. But it was on a wooden cross that Christ died for us, and lifted this sentence of death that we were under. Now, life is there for those who choose to drink the sweetness of God's water.

13) JEHOVAH NISSI - In Exodus 17, the Bible records Moses leading the people of Israel against the Amalekites. Hur, Aaron, and Moses stood on the top of the hill, while Joshua and his chosen men defended themselves against an Amalek army. As long as Moses' hands were raised, Israel won the battle. When Moses' arms grew tired and weak, Hur and Aaron held them up. While this is a great illustration of accountability, it is also a great illustration of God as our banner. Neither Moses, Joshua, nor anyone in God's army raised a flag as we know it, but when the battle was over and the army of Israel was victorious, two actions were completed. The first was, God told Moses to write this down as a memory for Joshua, which is now a memory also for us. The second thing, however, was that Moses built an altar to God, naming it Jehovah-Nissi, God is my Banner (Ex 17:14-16). The word Nissi is defined in the Strong's as: flag, sail, flagstaff, signal, and standard. In that moment, God proved Himself to Israel as their standard, their flag. As a tribute to Him, they built their altar and named it for who God was in that moment.

14) JEHOVAH M’KADDESH – Is it possible for us to be holy? Honestly, no. So if it is not, how then do we stand any chance of a holy lifestyle? The answer rests in Leviticus 20:7-8, which reads, “So consecrate yourselves and be holy, for I am Adonai your God. You are to keep My statutes, and do them. I am Adonai who sanctifies you.” The name Jehovah M’Kaddesh refers to God as our Sanctifier. Apart from God we can do nothing, not even live right. But through God we are sanctified; we are made a new creature. If all we can do is ask God for forgiveness, then we have done as it says in the Leviticus passage, we have consecrated ourselves. It is He that makes us holy, He that cleanses us, and He that does the work to make us a new creation.

15) JEHOVAH SHAMMAH - This name I have saved for the last in order study. Whereas the previous names tell of God's character in accordance to something He has already been or done, this name refers to something that God has yet to do. Ezekiel chapter 48:35b, tells us; "'From that day on, the name of the city will be: Adonai Is There.’” In reading this verse in context we see Ezekiel prophesying about a time that is yet to come, and for a city named Jerusalem. He will always be there for His people, and for His city. Time and time again He has both proved this and continues to prove this. Despite the disbursement of His people, still He brought them back at the time also designated per Ezekiel's prophesies, in the year 1948. And in time, His people will have complete control of the city of Jerusalem. In time, God will prove He is There.

The WHO, WHAT, WHERE, WHEN, WHY, and HOW of PURIM

The year was 1996, and I was being interviewed for a student chaplain position at Bible College. I stood before a panel of two current student leaders and the men’s spiritual director, who in turn fired questions at me from both the Bible and real life situations. Two questions in particular I will never forget. The first was, “What is your favorite book of the Bible?” In a panic I blurted out the first book that came to mind. “Esther!” Esther? Why had I just said Esther? When was the last time I had even read Esther?
With my answer still dangling in the air, and puzzled looks on the faces of the men, I was then asked to explain myself. Once again I said the first thing that came to mind. “The Bible says she was hot!” Quickly grabbing my foot out of my mouth and beginning to sweat, wondering if I had just lost all chances now, I answered that it was awesome to see how God worked everything out for the good of His people, allowing none of the Jews to be harmed. It seemed I had saved myself as the interview continued on, that is up until the final question of the interview. The director looked at me with all seriousness and asked, “If Esther was to date one of us in the room, which one of us do you think she would go for?” It was at that point that I knew I would never live my answers down.
And I was right. While in my room doing homework that night, one of the men came to visit me. He shared that for many minutes following my interview I had been the reason for their laughs. Then he shared with me a fact I did not know at the time – the book of Esther does not mention the name God anywhere in it. What? This I had to search out for myself, and following his leaving opened my Bible to comb through. It was true. While the book does allude to God, it never mentions Him by name.
You may have already known that the book does not name God, or maybe not, but as we continue in this brief study, it is my hope that more truths will come to light and we will understand more completely the life of Esther, the hand of God, and the celebration of Purim.

Let us begin our study with a setting and an authorship. Esther 1:3 speaks that the events concerning the life of Esther and the salvation she brought began in the third year of the reign of King Xerxes (aka Ahasuerus or Artaxerxes II), the king of Persia. Putting this detail onto a calendar, we find the events happening within the estimation of 486-465BCE. As far as the author, many believe it to be the kingly writings as scribed by Mordecai, who later became second only to the king, and worked for the good on behalf of the Jews (Est 10:3). It was his lack of naming God, however, that almost kept this book out of the Canon.
As briefly touched on already, King Xerxes reigned over the Persia Empire. This Empire was massive for its time, stretching to include parts of Egypt to parts of India. When the king banished Queen Vashti, he had a great deal of women to choose from. The odds of being the one picked, being Jewish even, were great. Yet, the size of the Persian Empire should show the truth of how involved God is as He pin-pointed the exactness of our main character.

Now with our when and where out of the way, let us move to who, as we get to know our cast of characters within the book. In order of appearance, we first read of King Xerxes himself. The name Xerxes is Persian for “ruling over heroes.” While the Bible does not give details, history shows that Xerxes was murdered in 465BCE by his commander of the royal bodyguard, Artabanus. While great in many areas, it was his failed attempt at conquering Greece in 480BCE that was his greatest failure.
Next we read of the former queen, Vashti. One will not find Queen Vashti listed in the who’s who of wives for Xerxes, as her request to come may have blotted her memory. But it is also possible that Vashti was not her true name, as Vashti translates as excellent woman. Perhaps she was known for her looks instead. Regardless, when beckoned to come before the king, she refused and soon found herself put out.
The next character we want to keep in mind is Memucan. We know little about him, but we can reason that he was once of seven vice-regents under Xerxes. While not stated in the Bible, some scholars believe Memucan and Haman to be the same person. What the Bible does tell us, though, is that Memucan urged the king to dispose of Vashti, make an example out of her, and move on as the master of his own home.
The decision is made to hold a beauty contest, and the contestants were to be placed under the care of Hegai. Even less is known of Hegai, but we do read in Esther 2:3, 8, and 15 that Hegai had a hand in Esther’s preparations and treatments.
Mordecai (some believe Marduka) is introduced to us in Esther 2:7 as the cousin of Hadassah, whom he had raised. The Bible records that he was of those who sat at the king’s gate, showing us his relationship with the king. Not only did Mordecai save the king at one point, but he also played a major role in encouraging Esther to save the Jews. His constant refusal to bow before anyone other than God, including Haman, seemed to place him in positions of God blessing him, and humbling Haman. In the end, Mordecai was moved to second in command.
Hadassah, better known as Esther, plays another of our major roles within the story of Purim. Her given name, Hadassah, translates as myrtle. Her chosen name, Esther, is thought by many to be derived as was Daniel’s not long before, named after Babylonian gods and goddesses. Quite possibly Esther is derived from the goddess Ishtar, much as Mordecai would have taken his name from the Babylonian god Marduk. Be it her beauty, or the hand of God, or some of both, Esther beat out her competition to become Xerxes next wife. Her boldest move, however, is approaching the king uninvited, a fate normally ending in death.
And speaking of death, we introduce our final main character, Haman the Agagite. If you recall, King Agag and all the Amalekites were commanded of Saul to be destroyed in I Samuel 15. However, the task was not carried out fully, and as a result, the family line continued and birthed Haman. Perhaps he had a vendetta still, but Haman had it out for the Jews from the beginning. Angered even more with Mordecai’s refusing to bow, he approached the king seeking the death of every Jew. The thought was approved and left now for God’s intervention.

Now with all the characters in place, let us answer the what, why, and how…the good parts of the story so to say. In 2015, Purim will begin on March 4. It is normally a few days before this date that Jews will enter into a three day fasting period. This is to remember the boldness of Esther and how she saved the lives of her fellow countrymen. It is in this season we see the behind the scenes workings of God, not named in the book, but definitely active. But while the story itself happen years ago, the fact remains that the turnaround God did for His people then, is something He will still do for us today.
This is a season when the plot that the adversary has made against you will suddenly be turned around by God, as well as a time to usher in favor, blessing, and sudden freedom. The miracle that you need, that even now you are seeking God for, can in an instant be given. For Esther, it was. And as God has no favorites, the miracle He brought for her and the Jewish people, He can bring for you also.
The main parts of the story of Esther that people are familiar with normally include Esther’s beauty which led to her becoming queen, her going before her husband the king without his calling for her, and the events in the end where the Jews were saved and Haman was hung. I will admit, for the most part that was the extent of what I knew. But as time has allowed, I have found myself seeking out deeper truths of the Jewish holidays, this being one. It was in my brushing up a few years back that I saw the words, “They cast the pur in the presence of Haman to select a day and month”(Est 3:7).
Again, with Mordecai refusing to bow to Haman, even though Haman was given a piece of power from the king, a hatred festered. But again, Haman was an Agagite and descended from the Amalekites. It was these people that Moses spoke of when he declared, “The LORD will be at war against the Amalekites from generation to generation (Ex 17:15-16).” The Amalekites from that point on became the antithesis of the Jewish people. As the Jewish people lived lives of holiness in order to honor God, so the people of Amalek lived lives of sin and did not honor God. This same opposite continued throughout history and became a characteristic owned by Haman toward the Jews.
So then, this enemy of the Jewish people cast the pur, otherwise known as a lot. This rolling of the dice was used to determine the date that Haman should move forward to carry out his plan to execute the Jews. Hitler, who also opposed the Jews, used this same method of casting lots in an early version of his ‘Final Solution’.
In Hebrew, every name has a numeric value, and when added up, the pur cast by Haman equaled the value for King Agag, his ancestor. With confidence to now move forward, Haman went before the king requesting the extermination of the Jews. Once his request was granted, “…dispatches were sent by couriers to all the king’s provinces with the orders to destroy, kill and annihilate all the Jews – young and old, women and little children – on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods (Est 3:13).”
Yet, our story does not there. The top view of the lots added up to King Agag, but the bottom view of the lots added up to the value of King David, from whose line the Messiah came. You see, things are not always as they seem. Sometimes what we see on the surface looks bleak. But underneath, where so many times we fail to look, God is at work and preparing an answer opposite of what we see right away.
In the midst of all that Haman was doing, rolling his dice and building his gallows, Mordecai approached Esther to go before the king and plead for the lives of the Jewish people. The only problem with Mordecai’s request, however, was that Esther had not been called upon in thirty days for reasons unstated. As Esther was sure to point out to her cousin, “All the king’s officials and the people of the royal provinces know that for any man or woman who approaches the king in the inner court without being summoned the king has but one law; that he be put to death. The only exception to this is for the king to extend the gold scepter to him and spare his life” (Est 4:11).
Mordecai didn’t seem to impressed with her answer, probably because his life was on the line, and sent back another response to her. “Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to royal position for such a time as this?” (Est 4:13-14).
…For such a time as this. These are probably the most known words of the book of Esther. But these words can be said of us also I am sure. We have no real idea of how many people we affect daily, or of how many lives we influence. Yet one thing we can have assurance in is that God has put us here on earth for such a time as this. Growing up I was infatuated with the fifties. I listened to the music, watched the movies, and dreamed of life in the fifties. I prayed hard that God would let me travel back in time to this period. I never was allowed, though. And why? Simply because I was born for such a time as this. God put me in this time in history because He had planned specific people for me to reach. Yes, He could have used someone else, but He chose to use me. And He has chosen to use you also.
So then, with the pur cast and the days ahead looking dark, Queen Esther had her answer again taken to Mordecai. This answer, though, was for prayer and fasting. Fasting is a word that many struggle with. I will admit that I have feared it in the past. I am one who enjoys food, whether it be cooking or baking my own, eating out at a restaurant, or just rummaging through the cupboards for a snack. The idea of giving up the chance to eat when there are so many good foods to eat just doesn't sit right. Yet, it is a spiritual discipline. How can not eating be a spiritual discipline? Taking away my food is punishment enough, but how does it glorify God? Perhaps the answer that I come to learn is based on a couple verses. First, we are told in the Ten Commandments to put nothing before God (Ex 20:3). For me, food can very easily become a god and I can easily spend more time in the kitchen than in God's presence. Secondly, if Jesus is the Bread of Life (Jn 6:35), then the real question becomes am I eating my fill of Him. I know I am eating my fill of physical food because the scale tells me so. But am I eating my fill of what really matters? Of what I should be eating freely?
A time of fasting is a time of putting aside the things that have stolen our devotion from God so that purposefully we can seek God. It is easy for us to get wrapped up in other things that we put God on the back burner and forget about Him. Fasting helps us to not, for in the moments when we would be eating, we can then take that time and apply it to time with God. It is in these moments, these minutes or hours that we would be preparing food, eating food, and then cleaning up the dishes, that these duties cease to exists and give us the freedom to be with God.
We see this devotion in this scripture. Esther was approached by a messenger sent by her uncle requesting that she go before the king and beg him to change his decree against the Jews. Her response was that she would indeed go un-beckoned before the king and risk death for this action. But, she did not go unprepared. She called a fast of all the Jews. For three days and nights, all together, they swapped food and drink for prayers of salvation. The odds were stacked against them; death to all Jews was days away. Yet, the Jewish people made a point to petition God instead of cure their cravings. Life was more important than a sandwich, chips, and a diet coke. And life, life in Christ, should be more important to us as well.
The day of risk came. With the knowledge setting in that she too may not be exempt from death, Esther approached the king, an action that in itself could have brought about her death. Yet still she came. And what is more, she found the mercy of the king as he held out his gold scepter to her (Est 5:2). At the king’s request, she spoke that her desire was to have the king and Haman join her for a feast. When night fell, she was joined by these men and asked again what she desired. Her request once more, was that they again join her the next evening for another meal. Esther’s request was once again accepted.
It was on the second night that the true reason for Esther’s request was made known as she pleaded to the king, in the presence of Haman, that her people be spared. Queen Esther spoke, “If I have found favor with you, O king, and if it pleases your majesty, grant me my life – this is my petition. And spare my people – this is my request. For I and my people have been sold for destruction and slaughter and annihilation (Est 7:3-4).” Outraged, the king demanded to know who had made a threat on Esther’s life. Then, pointing in the direction where Haman sat, Esther replied, “The adversary and enemy is this vile Haman.” Furious, the king left while Haman, knowing his fate, begged now for his life and fell at the seat where Esther sat. This fall happened just as the king was returning, and sealed the fate of Haman the Agagite. The curse of death that Haman had planned for the Jews now became the same curse that would end his life.
So then, with the death of Haman came the adaptation of the ruling the king had already approved. Where once the decree had gone out stating that Jews would die, now the degree was amended to state that the Jews could fight back against any army that opposed them (Est 9:1-5). And this ordinance, also sealed with the king’s signet ring, is the basis of what we celebrate during Purim. But the words of Mordecai, the risk of Esther, and the secret hand of God brought about life for the Jews, not prayers to Esther. And in this we celebrate. Again, when it looks as though all hope is gone, it serves us to know that God is still at work. God’s faithfulness and protection will always be there even when we cannot see His physical hand.