Esther 3:1-4:17

Please note: This transcript is provided as close to verbatim record of the sermon.

Esther 3–4: Hidden Hand, Open Courage

“For Such a Time as This”

Opening

Good morning everyone, and thank you for all your prayers and words of encouragement given both to Darren and myself.

Before we begin, let’s open with a word of prayer.

Prayer
Our Father, as we look into Your Word, teach us and bless us and reach us and encourage us as we continue in our walk in this life. In Jesus’ name. Amen.

Darren left us truly on a cliffhanger last week, and I hope you are as excited as I am to continue with the next episode of the story of Esther, the queen of Persia.

Before I begin, I would like to address the feedback we received. Thank you to those who provided feedback for Darren last week. We both looked through it, and I will try to address some of the concerns raised. Darren will do the same for me next week.

So if you can scan the QR code that will be on most slides at the top right-hand corner—because we were given feedback that bottom right-hand corner was no good—so now it’s top right-hand corner. Please scan it for feedback. We eagerly await your feedback as it is greatly appreciated.

Setting the Context: Esther in the Time of Exile

One piece of feedback was that perhaps the context was not as clear. So allow me to provide some additional details.

We find ourselves in the times of exile. After the Babylonians conquered Israel and Judah, the Medo-Persians conquered the Babylonians, signalling a change in kingdoms as prophesied in Daniel. Esther’s story unfolds during this period.

Somewhere in the middle of this timeline is Zerubbabel. A group led by Zerubbabel has returned. The temple has been rebuilt, but Ezra and Nehemiah have yet to return to Jerusalem, and therefore the walls are still down during Esther’s time.

At the time of Esther and Mordecai, many descendants of Israel had assimilated into Persian culture—initially Babylonian culture and then Persian culture. They likely attended Persian schools, held jobs in the Persian Empire, cooked Persian food, and spoke Persian, with figures like Daniel and Mordecai holding high office in civil service.

Esther lived during a time where her people were living as captives of a conquered nation, away from their homeland. In all likelihood, Esther and Mordecai may never have experienced or may not remember what Israel or Judah was like.

Last week Darren showed us the Persian Empire’s outward appearance of might and opulence, but also its vulnerabilities—especially when compared against Esther, a lowly orphan girl instructed to conceal her identity.

We know Esther was Jewish, and it is important to note: being Jewish is not merely a racial distinction; it is also a theological one. Being Jewish means being God’s chosen people.

So these oppressed and lowly Jews, compared against the pomp and might of the Persian Empire, form the backdrop of our story: a humble girl who, through circumstances that seem coincidental—but guided by God, even though God’s name is never mentioned—rises to become queen of Persia.

This provides the necessary context as we move into Esther chapter 3.

Reading: Esther 3

As chapters 3 and 4 are not that long, I’ll attempt to read both chapters—of course, one at a time. We’ll read chapter 3 first. Please follow in your Bibles; I’ll be reading from the ESV.

(Scripture reading: Esther 3:1–15)

Esther 3: The Character of Hatred Against God’s People

In chapter 3 we witness the character of hatred directed toward the Jews—God’s chosen people.

The earlier chapter concludes with a plot to assassinate the king. Mordecai intervenes and saves the king’s life. So chapter 3 begins with the words: “After these things.” One might expect the king to reward Mordecai. But he doesn’t. He promotes a man named Haman the Agagite instead.

Haman is advanced to a prestigious position—essentially prime minister, the second most powerful person in the empire under the king. All the king’s servants bow down when Haman enters and pay homage to him—except Mordecai, who in today’s terms continues sitting down, looking at his laptop or his phone.

Mordecai refuses to acknowledge Haman in this manner. How are we to respond to Mordecai’s behaviour?

We might immediately say: “Well done, Mordecai, for standing up.” Or: “Silly Mordecai, why are you so stubborn? You’re going to get into trouble.”

But the author does not give us a clear answer, so this is not something we ought to dwell on too much.

The other civil servants question Mordecai day after day, urging him to follow protocol and highlighting the danger of disobeying the king’s order. But Mordecai remains steadfast.

Eventually the issue reaches Haman’s ears—but he did not even realise it. This reveals much about Haman’s character. He is someone with his head in the clouds, revealing an arrogant and prideful demeanour.

Interestingly, Mordecai’s fellow servants knew he was a Jew—even though he had cautioned Queen Esther otherwise. This discrepancy raises questions, but again the storyteller does not dwell on it, so we should not dwell on it either. But it is interesting that the very reason the servants tell Haman about Mordecai is because Mordecai told them he was a Jew. Perhaps this already alludes to hatred toward the Jews.

Now notice the hatred described in Esther 3.

1) An Ancient Hatred

This hatred is ancient—dating back centuries.

In Esther 2:5 we learn Mordecai is a Benjamite, with an ancestor named Kish. This Kish has the same name as the father of King Saul—the first king of Israel, also from the tribe of Benjamin. This suggests Mordecai’s lineage may trace back to King Saul.

On the other hand, Haman is an Agagite—of the line of Agag. In 1 Samuel 15, King Agag of the Amalekites appears as an enemy of God’s people in conflict with King Saul.

And this animosity goes back even further to Exodus 17, when the Amalekites attacked Israel in the wilderness.

So the historical context sheds light on deep-rooted enmity between these two groups, persisting through generations and culminating in the tension between Haman and Mordecai.

2) A Murderous Hatred

In verses 5 and 6 it is murderous. Haman is furious that Mordecai will not bow, and he decides not only to eliminate Mordecai but also all the Jews across the empire.

It is a gross overreaction—and it highlights the intensity of Haman’s hatred: a genocidal intent far beyond personal conflict.

3) A Godless, Superstitious Hatred

In verse 7 it is godless and superstitious. Haman casts pur—casts lots, like dice—to find a “lucky” time to carry out the killing. The lot falls on the twelfth month—almost a year into the future.

Is it pure chance? Pure randomness? Or is there an unseen hand behind it?

Proverbs 16 says, “The lot is cast into the lap, but its every decision is from the Lord.”

God is not mentioned—perhaps intentionally—so that we can’t help looking to God each time these “coincidences” happen.

4) A Deceitful Hatred

In verses 8 to 11 it is deceitful. Haman speaks falsehood with malice to the king. He refers to “a certain people” without naming them. He says their laws are different—which is true—but he falsely claims they do not obey the king’s laws, and therefore it is not to the king’s profit to tolerate them.

Mordecai, a Jew, saved the king’s life, yet he is not recognised—and now the Jews are targeted.

Haman offers 10,000 talents of silver—essentially half the GDP of the Persian Empire at the time. This is how much he hates the Jews.

The king, unconcerned, gives Haman the signet ring—granting him authority.

The author then reiterates Haman’s identity: the Agagite, the enemy of the Jews. He is the arch enemy of God’s people, and he receives the king’s approval to act as he pleases.

The decree is written, sealed, delivered throughout the empire—destroy, kill, annihilate all Jews, young and old, women and children, in one day, and plunder their goods.

And then verse 15: the couriers rush out, Susa is thrown into confusion—and the king and Haman sit down to drink.

They order genocide. All in a day’s work. “All done for the day. Your majesty, have a drink on me.”

A Pastoral Bridge: Hatred and the Christian Life

This hatred of God’s people runs through this Bible story, showing that those who resist coming under the rule of God often have contempt for those who follow God’s authority.

Esther 3 cautions us that choosing to follow Jesus may lead to being disliked or hated.

Not every non-Christian will wish harm, but at its core there can be disdain, and possibly hatred, toward Christianity. Embracing Christ may lead to ridicule or mistreatment from those opposing it.

Jesus warned His followers to expect hatred, reminding them the world despised Him first, in John 15. Choosing to follow Jesus may lead to discomfort or animosity—part of the Christian journey.

Yet even though Jesus was hated and crucified, He rose again and lives. Therefore, as His followers, we will endure similar challenges, sharing both in His suffering and His glory, as Romans 8 tells us.

In Singapore we might not be hated outright, but conversely we might fear being hated—so we don’t tell others the gospel openly or directly. We might feel we need to be well-liked first so that we can eventually get them “on our side.”

But not telling the gospel has more serious consequences than being hated. Being hated ought to be the norm.

And even when things do not seem like it, our God is still at work. So we ought to trust the heart of God even if we do not see His hand at work yet.

Reading: Esther 4

Let’s move quickly to chapter 4 and read it.

(Scripture reading: Esther 4:1–17)

Esther 4: Grief, Gospel, and a Great Turning

In this chapter, Mordecai learns of Haman’s decree. He understands its implications, and he grieves deeply.

The description is emphatic: he tears his clothes, puts on sackcloth and ashes, goes out into the city, and cries loudly and bitterly. He moves from the citadel gate—the place of power and privilege—into the city. His distress is visible and audible to all.

These actions are implicitly associated with prayer. Prayer is not explicitly mentioned in Esther, but it is natural to think Mordecai prays, because these actions align with Old Testament patterns.

Mordecai identifies himself with God’s people across the empire who are under a death sentence. His grief and identification exclude him from his usual place in the world empire. For now, he is an outsider.

And his actions mirror what is happening across all 127 provinces: great mourning among the Jews, with fasting, weeping, lamenting, sackcloth and ashes.

Esther’s Distress—and the Difference Between Them

Communication lines already exist between Esther and Mordecai from her time in the harem. Mordecai’s actions are reported to Esther, and she is deeply distressed.

But her distress differs from Mordecai’s.

Mordecai grieves for the people of God under judgment. Esther is sad because Mordecai is upset.

Their feelings are not the same.

Esther responds in the language of empire: she sends clothes, a fresh suit—believing grief can be alleviated by material comfort and outward appearance. For the moment, Esther is a child of the Persian Empire.

But it doesn’t work. Mordecai refuses.

So Esther sends Hatach to find out what is troubling Mordecai, and Mordecai gives full details—including the decree and the exact sum Haman promised.

Mordecai’s Instruction: Plead for “Your People”

Mordecai then gives Esther a crucial instruction: go to the king, beg his favour, plead on behalf of your people.

This raises the question: will Esther recognise the Jews as her people?

He urges her to stand openly with the covenant people under threat of extinction.

Esther responds with what is sensible: no one can enter the king’s presence without being called. The penalty is death unless the king extends the golden scepter.

And then she adds something that shows the hopelessness she feels: it has been thirty days since the king called for her. She may be queen of Persia, but she has no power. She cannot even walk into the king’s presence.

Her primary function in the empire is clear—yet even then she cannot summon the king. She feels there is no hope.

What Esther says makes sense. Esther is being sensible.

But we know the fate of the covenant people hangs in the balance. So we hold our breath. What will Mordecai say now?

Mordecai’s Message: Covenant Faith and Gospel Logic

Mordecai’s reply is probably the most significant message in the whole book of Esther.

Esther is the only person in the story with two names. She is going to decide which identity she will embrace.

Esther may be thinking: if she keeps quiet about being a Jew, she will remain alive and safe even if all other Jews in the empire are annihilated. That seems reasonable.

But Mordecai’s reasoning is not deduced from visible circumstances. It is deduced from covenant promise.

He says: relief and deliverance will rise for the Jews from another place.

Why? Not because he received a vision, but because he believes God’s covenant with Abraham—reiterated to Isaac and Jacob—that Abraham’s people would be more numerous than sand on the seashore, more numerous than the stars, and that the whole world would be blessed through Abraham.

If that covenant is true—and Mordecai believes it—then it is not possible for all the Jews in the empire to be annihilated.

So his statement is not wishful thinking. It is straightforward faith in the God of covenant promise.

In Galatians 3:8, Paul says that when God gave the promise of worldwide blessing to Abraham, He announced the gospel beforehand to Abraham.

In that sense, we may say Mordecai preaches the gospel to Esther.

But there is another side to his message: if Esther remains silent, deliverance will come another way, but she and her father’s house will perish.

To the eye of empire, the covenant people will be destroyed and others will live. But in the eye of faith, the covenant people will be delivered—and those who refuse to identify with them will be destroyed.

In the paradox of the gospel, the safest place to identify with is the people whose existence is threatened.

Or in the words of Jesus in Mark: “Whoever would save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.”

Then Mordecai asks the famous question:

“Who knows whether you have not come to the kingdom for such a time as this?”

Who knows?

Mordecai doesn’t know how God will rescue His people—though he is absolutely confident that God will.

Maybe Vashti’s defiance and dismissal wasn’t random. Maybe the beauty contest and Esther winning wasn’t coincidence. Maybe behind the rolling of dice is a hidden hand ordering events—so that Esther, one of the covenant people, is in this position for such a time as this.

Esther’s Transformation: From Passive to Courageous Faith

Then we cut straight to Esther’s remarkable reply.

For the first time in the story, Esther gives Mordecai an instruction—and Mordecai does what Esther tells him. A complete reversal of the relationship.

We see a remarkable transformation in this young woman who has been passive and compliant up to now. There has been no sign of faith or fear of the Lord in Esther so far, but now she becomes a queen of initiative, courage, and faith.

Esther assumes the dignity and power of her royal position only after she claims her true identity as a woman of God.

Her words show dependence on God: gather the covenant people and fast for three days and nights. She and her attendants will do the same.

Then she pledges:
“I will go to the king… and if I perish, I perish.”

Mordecai has preached the gospel to Esther, and she has believed. Her pledge is the obedience of faith.

And the chapter ends on a cliffhanger: Esther will risk her life as mediator for the covenant people of God. What will happen next?

I wanted to have dramatic music, but my wife advised against it.

So stay tuned next week as Darren brings us through the exciting climax and great reversal.

How Should We Respond? From Esther to a Greater Mediator

For this week: what are we supposed to learn from Esther, and how do we apply it?

We like to be the hero or heroine of the story, so it is our first instinct to say, “Yes, I am Esther.”

And you wouldn’t be entirely wrong. Esther needed to hear the gospel and act courageously, and we must do the same. Perhaps God has placed me in my job or neighbourhood for such a time as this.

But we should resist the urge to make ourselves the main hero. A simple principle with Old Testament narratives is this:

Yes, the story is our story—but we are not the heroes.

In this chapter we see a weak and vulnerable believer entering the realm of ultimate power to intercede and seek deliverance for a people under threat of extinction. Esther’s decision is crucial for the rescue of the covenant people.

So rather than drawing a straight line from Esther to you or me, the connection should be made from Esther to a greater mediator—foreshadowing Christ.

Esther is a shadow of a vulnerable believer willing to face death for the life of her people.

Esther says, “I will go to the king. If I perish, I perish.” And she did not perish.

Jesus says, “I lay down My life for My sheep.” And He did perish—He sacrificed His life.

So our primary response is gratitude for the mediator who sacrificed His life for our deliverance and pleaded successfully for us.

And this is exactly what we did this morning.

In Esther we see not only what God is doing, but how He is doing it. God uses the courage and belief and faith of one believer to accomplish His plan.

And there is also a sense in which God has placed each of us in specific places—workplace, course of study, neighbourhood—with a purpose: to stand up as Christ’s people, identifying as followers of Christ even if it means facing difficulty.

We may find ourselves in situations we don’t want to be in—among family, colleagues, friends, neighbours, or even dealing with health issues. We may wish to be elsewhere. Yet we must recognise God may have placed us where we are for a specific purpose, just as He did with Esther and Mordecai.

God will deliver His people. The gospel will go out—through you or through others. So why not you? Are you ready with the gospel and bold enough to share it?

Closing Prayer

Let’s close in prayer.

Our Father, we thank You for the Lord Jesus, our greater mediator—the One who sacrificed His life in order to save us, His covenant people.

We thank You that we have this great mediator who took the sins of the whole world upon Himself—He who knew no sin became sin, that we might be clothed with the righteousness of Christ.

And we cannot help but say: we love You, Jesus.

We thank You that whatever circumstances we are in, You have placed us here for a specific purpose. We might not see how You are working things out. We might not see how You are present in our lives. But Father, we can trust Your unchanging character, knowing You are the God who loves and cares for each and every one of us.

And we ask that even as the gospel is preached, Your Word will reach many and work powerfully. We ask all this in Jesus’ name. Amen.