Although God is not named in the Book of Esther, the book’s delicious ironies imply his sovereign activity. Unlike most of Israel’s prophet-historians, the author of this book communicates theology more subtly—though attentive eyes will see it woven throughout the narrative’s fabric.
Vashti’s misfortune underlines Esther’s favor. Queen Vashti loses her crown by refusing to come before King Ahasuerus (NIV, Xerxes) despite his order (Esther 1:12, 19). Esther comes before the king despite this action being prohibited, and receives royal favor (5:2). Vashti loses her position in the context of the king’s banquet (1:3, 12); Esther is crowned at a banquet (2:17-18) and receives extravagant favor at two more banquets (5:6; 7:2).
The wicked Haman brings about his own destruction (cf. Prov 1:18). Haman seeks the death of Mordecai, who saved the king’s life (2:22; 7:9). Haman plots against the Jews, unaware that the queen is Jewish. Indeed, even as queen of Persia, Esther is still obeying the direction of Mordecai who raised her (Esther 2:20)! What Haman seeks for his own honor instead honors Mordecai (6:6-10); what Haman plots as Mordecai’s public execution becomes his own (7:10; 8:7); what Haman plots against the Jews comes on their enemies (9:1-5). Esther ends up with Haman’s property (8:7); Mordecai ends up with Haman’s position (8:2, 7, 15; 9:4).
It can be no coincidence that the king decides to honor Mordecai just as Haman is coming to request his execution (6:3-6), not long before Esther exposes Haman (6:14). The narrative shows how close the empire’s new Jewish vizier came to dying just before he was appointed; the call was too close for coincidence, implying (for monotheistic listeners) divine favor behind the scenes.
In one of the most striking ironies of all, the narrative invites us to laugh at the expense of the chauvinism of the empire’s ruling male elite. I recognize that not all readers of this blog necessarily share my egalitarian perspectives, but I believe that all of us today would regard the king’s court as excessively androcentric. The king wants to show off his wife’s beauty to his inebriated male guests (1:10-11); she defends her honor. That the king dispatches eunuchs to bring her reminds us that the only men normally trusted near the royal harem were castrated men—ironically highlighting his shocking wish to display her to his guests.
Further, the king’s advisors fear that if the queen’s disobedience is permitted, other wives of nobles will also feel free to disobey their husbands (1:18)—presumably including in such dishonorable circumstances. Afterward, and perhaps most offensive to modern readers, the king’s attendants stock his harem with virgins (who will never be allowed to marry anyone else after the king tries them out) in order to find a replacement for Vashti (2:2-4).
Yet Vashti acts more respectably according to ancient custom than does Ahasuerus. By refusing to come, she followed the respected Persian custom of feminine modesty, a matter of honor that was normally a matter of life-and-death for the queen. King Ahasuerus, who wants to show her off, is drunk (1:10), and when he recovers from his anger he has reason to regret the matter (2:1). (That his advisors have him divorce her and also suggest a method for choosing a new queen further illustrate the extent to which this powerful king is himself limited in this narrative.)
Ahasuerus dethrones Vashti lest her personal disobedience subvert male rule over their wives (1:17-18); her position is given to someone “more deserving” (1:19) to show that men must be rulers (the Hebrew term can mean chief, ruler, prince, and the like) of their homes (1:20, 22). Yet here is the irony: Esther ends up influencing the empire’s public policy, even to the point of her cousin Mordecai becoming second in the kingdom (10:3), like Joseph had been in Egypt.
The many ironies in the book highlight God’s sovereignty. Even when we do not see what God is doing, God is at work to protect his long-range purposes. In the process, he often subverts the intentions of human rulers. God also raises up key individuals in particular roles for the sake of his purposes; as Mordecai warned Esther, God may have raised her to her role to be an agent of his deliverance in this very crisis. Had she refused to cooperate, God would have still found a way to protect his long-range purposes for his people, though she and other Jews in Susa would have died (Esth 4:14).
God’s wise plan is not always evident to us, but when times of choices come, may we, like Queen Esther, choose to embrace his plans.