Esther
Introduction
The Book of Esther is a more real novel than many historical books. Although fictitious events are related, in them we find the anguish, the resentments and the hopes of the dispersed and at times persecuted Jews. Fear of pagans, critical judgment about the foolishness of those who do not know God; a constant effort to win the favor of the authorities; petitions to God who cannot allow his people to disappear; close solidarity with the people of their own race and waiting for the day when they could avenge themselves of their enemies for the greater glory of their God.
In that human context in which the Gospel had not yet entered, the Book of Esther emphasizes God’s fidelity to his word: the Jewish people had to survive for God’s plan to be carried out for human beings.
The Two Versions of Esther
We do not know much about the origin of this book. The events in question would have occurred exactly in the year 483 B.C., during the reign of the Persian Emperor Xerxes although the fact is that the author is not presenting a historical work. We should consider, however, that in spite of the very tolerant attitude of the Persian authorities, the memory of some difficult moments was preserved.
The Jews had the custom of exchanging gifts and celebrating a feast during the days of Purim. The book confirms this custom and it justifies this feast by relating the story of a persecution during which the Jews were saved on that day, thanks to the intervention of Esther and Mordecai. Actually, this feast preceded the events narrated here since it was the Persian new year.
Initially, in the Hebrew Bible, the Book of Esther was a profane account and it was so adapted to the popular feast that it did not include any prayers or any reference to the biblical promises: it did not even mention God.
When the book was introduced in the Greek Bible or Septuagint, the translator inserted a few magnificent and profoundly religious pages, along with “Mordecai’s dream,” at the beginning and at the end of the book, thus situating the importance of the drama in the context of Israel’s vocation. In the year 95 A.D., when the restored Jewish community established the canon of its sacred books, it preserved only the primitive version. On the other hand, the Church recognized the Greek version as an inspired book.
We are putting in italics the paragraphs found only in the Greek version. In some translations, these pages are also found at the end of the Hebrew text and they form Chapters 11 to 15. It is also possible, as we have done, to insert these pages in their corresponding place in the body of the text.
3.14 This “letter of Ahasuerus,” together with the other in Chapter 15, is one of the best pages of the book.
One way of reading it is to see in it a model of what the totalitarian regimes and military dictators in all places and in all times think, say and write. Whoever for conscience reasons opposes those in power is a traitor to his country or his people. The book shows how such totalitarianism turns into idolatry of rulers who are considered infallible. It must always be remembered that nations and their armies are only means of serving the international community and peace which requires that people and consciences be free. This letter targets the liberty of conscience of the Jewish people, a liberty that should not be less in Christians. It shows us why societies in the past with small regard for the rights of the human person—even when claiming to be Christian—could not tolerate Jews. For the same reasons, Christians are persecuted or suffer many constraints today in countries where the majority are of another religion.
This letter can also be read in another way: we can see the tensions existing at that time between the Jews and the non-Jews. They made much of their solidarity with other Jews; the law kept them apart and did not allow them a real companionship with their neighbor. And the end of the book will reveal the violence hidden under the humble trust of believers in their God.
4.12 In difficult times, there are always those in better positions who think about saving themselves or their jobs. They prefer to keep quiet instead of being in solidarity with those who are mistreated or deprived of their rights. Moreover, if they have more knowledge of religion, they know how to excuse their silence. That is why Mordecai insists on reminding Esther of her responsibility.
Fast, pray to God for me (cf. v. 16). Esther’s great confidence in her people’s prayers makes her willing to put her life in danger. Like Mordecai, Esther understands that God will not let his people disappear.
15.1 Note this paragraph where Ahasuerus is described as if he were a divine person. It is the same pagan king about whom Esther spoke with such contempt in the previous chapter.
This is why: the pagans obeyed their kings as if they were gods, and the Jews, instead of opposing them—which would have brought about their own persecution—praised them even more. Doing this was a sort of game for them because they were thinking: what my lips are saying about this king of Persia, I say to my Lord from the heart (see the same in Jdt 12:14).
This dialogue between Esther and Ahasuerus was written as a parable: Ahasuerus personifies the Almighty King who was won over by the sacrificial faith of Esther, and who welcomed her as a sister with a tenderness which she herself could not have foreseen. God is the one who cannot bear to see Esther’s anxiety and who grants her the salvation of her people.
With all this, we will more easily understand why the Church, in praising Mary, remembers words from the Book of Esther: because, at Christ’s side, Mary intercedes for us.
7.1 God helps those who ask, but we must always use human resources. Esther trusts God, but she uses prudence and the necessary tactics so as not to prevent what God is about to achieve.
History has demonstrated that those who persecute God’s people never come out victorious.
We have no trouble seeing with what irony the author of this book depicts the great kings, with their whims and vanity.
16.1 In some way, this letter completes the first one we read in Chapter 13. The king favors the Jews in the same irresponsible way he had earlier commanded that they be killed. But, naturally, it was not his fault: Haman was the one who had deceived the king. He finds no problem in decreeing the opposite of what he had decided shortly before. For him, this change is proof that he acts with much wisdom to correct the errors of others.
Again, the author of Esther captures the stupidity and vanity of these great men who always try to convince their people that they are indispensable and that, without them, people would live in chaos. If the Book of Esther aspires to show God’s providence for his people, it also undermines personality worship and the official image created by the services of a dictatorship.
9.1 It is hard for us to understand that the awful things related in this chapter were done in the name of God and at the request of Esther, who seems to have been a pious woman.
The fact is that we are accustomed to think of religion in Christian terms and, for us, it implies love, even of enemies: but that is far beyond people who have not yet been touched directly or indirectly by the Gospel. Whenever people are convinced of being the unique people of God, let them be Jews, Christians or Muslims it is very difficult to refrain them from imposing their God—and themselves—on others. When someone has been chosen by God, it is very difficult for him not to believe he has rights that others do not have.
Thus it was that our ancestors in the faith were fanatical and violent. God’s pedagogy is seen throughout the Old Testament, but it seems that even God was not able to conquer violence at that time. The prophets themselves did very little to suppress the violence within their hearts in spite of their close relationship with God.
Solidarity and justice only counted inside the group like everywhere in the world: regarding this point, Jesus’ words in Matthew 5:46 are totally new. See Genesis 34 and the scandal when Jacob’s daughter was raped; but there is no condemnation for the massacre that followed in which women and children were part of the spoils. The acknowledgment of universal love, of a neighbor who could be any person near me, and the non-violent religion where God himself accepts rejection are secrets that only the Son of God could teach us.
