A Purim Lesson

 As a head of a vast territory and as wealthy as he was (Esther 1:1,4), one would expect King Ahasuerus to have been wise as well as generous if only to judge by the 187-day banquet that he gave "for all his princes and attendants, the army officers of Persia and Media, the nobles, and the princes of his provinces being in his presence…. And all the people who were present in Susa the capital, from the greatest to the least…" (1:3,5). However, very quickly, as the narrative continues to unfold, the King's shortcomings, weaknesses, and failures come to the fore.

When Queen Vashti refuses to be displayed at this banquet, the now enraged Ahasuerus is seen accepting uncontestably his advisers' far-reaching counsel, which was to affect every household in his kingdom (1:13-22). This is also true of the next phase of the story when it was time to find another queen to replace Vashti. Once again, the "king's attendants" proposed a suggestion which the King followed implicitly (2:2-3ff). The process of selection does not only expose Ahasuerus's indecisiveness but also his lack of any human standards regarding the value of these young girls that were brought to his palace to be "tried out" (2:12-14). This characteristic, demonstrated by a nonchalant response, reaches its peak when advised by his recent appointee, Haman, to exterminate an entire people group that was scattered throughout his kingdom, under allegations that they were not loyal to the King and his laws (3:8-15).

It is no wonder, therefore, that Ahasuerus's newly-elected deputy was a person of even lower moral standards. Haman very quickly demonstrates his nature of pride, power-hunger, greed, and brutality in a most extreme way. Both men, although in positions of responsibility over multitudes, do not appear to operate for the good of the kingdom and its subjects, rather, they are concerned with satisfying their lusts, selfish ambitions, and dubious needs (e.g. 5:9-14)

When the King is eventually faced with the truth regarding his choice of this high-ranking official, whose actions could have been detrimental to his kingdom, he acts in the same instantaneous and instinctive manner, never looking into the matter deeply or viewing his own share in the situation. What's more, once again the final decision is made by one of his eunuchs (7:8-10). (His only 'redeeming' act of a good conscience is made apparent when he inquired as to the reward accorded to the man who had saved his life. 6:1-11.)

As to Haman, whose self-importance and greed impelled him to plan genocide, and to gain financially from doing so (3:9), he had taken action even before he obtained an agreement from his superior (3:6-7). Thus, it is no wonder that he was looking to be elevated with the king's attire, when under the impression that the latter was about to elevate his status even more (6:6-9).  But when he realized that it could be the end-game for him, he had no compunctions to try to lure the queen, stooping to no less than a cowardly tactic (7:7,8).

Thus, the nature and characters of these two of the main protagonists very quickly become apparent, with each phase revealing more of their respective amoral and immoral postures.

Conversely, the other two protagonists, Mordechai and Esther, stay much longer under the covering of their characters and, in their case, also identity. When meeting them initially, their names stand out as proof of their attempt to conceal who they are, as these names are of local idols.

Esther was warned by her uncle not to reveal her identity, while when the latter saved the king's life, he did so stealthily (2:10, 20-23). However, pressure began to mount. Firstly, Mordechai found himself in a situation of having to act against his conscience, when it was demanded that he pay homage to Haman. Now his identity was revealed, as well as his strong stand for his belief (3:2-5). But more was to come…

Mordechai's choice brought onto the scattered Jews in the entire empire an impending catastrophe of genocide. Now it was time to take positive and risky action, which would also involve peeling masks of identity. Esther was not only to go to the King and reveal her Jewishness, and plead for her people, as a preliminary act she issued a decree for her uncle to gather all the Jews for a time of fasting and praying (ch. 4).

There was no more hiddenness. It was time to be fully exposed. And while the light shines, and the shadows are fleeing… Mordechai's past action of rescuing the King's life comes to light  – and that effortlessly (6:1ff.).  Mordechai, who in the past hid his identity, and who was then forced to reveal it in his strong stand, as well as in humility (4:1-5), was now 'shown off' in a glorious manner. It was not anything that he sought after, but that was the turn of events! (6:10-11).

As for Esther, who until now appeared to be passive and was 'acted upon' (e.g. 2:8, 11, 16, 21), under the pressure of the circumstances her bravery, devotion, and wisdom begin to shine forth. When she humbly revealed her identity and the demise of her people (7:3,4), not only did she find favor with the king (7:5ff.), but in this way she also freed the kingdom and its ruler from a possible overthrow by a traitor and a usurper to the throne.

In times of impending trouble, when evil runs rampant and danger is lurking, in-order to self-preserve one would instinctually choose to hide and conceal one's identity… The Book of Esther teaches us otherwise.  

"The path of the righteous is like the light of dawn, that shines brighter and brighter until the full day" (Proverbs 4:18). 

 

One Foundation

 While reading the Epistle of James recently, I was arrested by the following:  “Does a fountain send out from the same opening both fresh and bitter water?  Can a fig tree, my brethren, produce olives, or a vine produce figs, neither can salt water produce fresh” (James 3:11-13).   There is no question that the universe of YHVH’s creation is governed by unalterable laws. 

The creation would not be able to exist without constraints and limitations. Elohim put fences around every item that He created in order to protect its particular nature, species or kind, doing so for the sake of its very existence.  Any attempt to change or alter those laws launches a process of deterioration, decay, and/or confusion.  YHVH’s laws are meant to stabilize the environment in which its forces are governing. This also holds true for His Word and Kingdom, and the way we are to relate to their absolute standards.  For example, “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please” (Galatians 5:17).  To reiterate, everything in this world and in the unseen realm has its limitations or boundaries, its causes and its effects, its days and its nights, seasons and years.

We, as the redeemed of YHVH, are called to be the Body of Messiah (and His dwelling place), and are under or surrounded by the laws that govern His Kingdom. We are no longer under the “laws of sin and death”, but are now ruled by the laws of Life and Godliness that are in Messiah Yeshua.  He is the foundation of YHVH’s Holy Temple that we, as living stones, are being built upon by a learning process so that we may take our stand and rely on the solid rock of Yeshua the Messiah (the Word). Paul writes: “According to the grace of Elohim which was given to me, as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it.  For no man can lay a foundation other than the one which is laid, which is Yeshua the Messiah” (1 Corinthians 3:10-11).  Yeshua is the Spirit of Life and the giver of that life, while we are the living stones that are being built together upon this foundation.

Thus, “having been built upon the foundation of the apostles and prophets, Messiah Yeshua Himself being the corner stone, in whom the whole building, being fitted together is growing into a holy temple in YHVH; in whom you also are being built together into a dwelling of Elohim in the Spirit” (Ephesians 2:20-22).  Any builder knows that the construction of an edifice calls for adhering to many rules and building codes.  How much more so when it comes to the very dwelling of Elohim!  After the Tabernacle in the wilderness was completed Moses, for example, examined every single part to make sure that the entire structure and its components looked exactly like the one he saw in the heavenly realm (Exodus 39:43).  Yeshua will do the same with His temple.  There will be no defect or flaw - every stone will reflect the glory of His holiness. (see Hebrews 3:5-8).     

In this day of mass communication, when thousands of voices are interpreting the scriptural blueprints for the dwelling place of the Most High, it is extremely important to take heed. It is incumbent upon each of us, individually, to take responsibility so that our feet may be planted firmly on the foundation that has been laid by the Biblical apostles and prophets, with Yeshua being the Apostle and High Priest of our confession.  “Since then we have a great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession” (Hebrews 4:14). Yeshua, even more so than Moses, is the master builder over the heavenly temple, and has given His Spirit to lead, guide and conform us to His likeness.

In all honesty, I had to examine myself as to how much time I spend listening to men and their sermons, compared to paying attention to the voice of the Shepherd, as He speaks through His Word.  The Father has laid a foundation, and that is His Son.  Thus, in order to ensure, bolster and reinforce this truth, everything will be shaken and tested by fire, whether in our personal life or in this world.

“Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You. How blessed are the people who discern the truah sound! O YHVH, they walk in the light of Your countenance.  In Your name they rejoice all the day, and by Your righteousness they are exalted” (Psalm 89:14-16 emphasis added).  

Obsession

 Obsession is a very interesting term. Here is an internet definition of it:  “It has a positive side and a negative. A healthy obsession is when you want to do something and you will always make time for it, not matter what. Late nights, early morning if you have to you will make certain sacrifices to achieve it.  Unhealthy is when it doesn’t happen for whatever reason and you feel panic and or guilt about it”.

When pondering Yeshua’s words in Matthew 22:27, quoted from Deuteronomy 6:5, regarding the “first commandment”: "… you shall love YHVH your Elohim with all your heart and with all your soul and with all your might”, I began to contemplate my relationship to it.  How do those words influence my everyday life?  How much of my day is involved in carrying out this command? How important or deep is my love, on those three levels for the One I call YHVH/Father or Yeshua?

It seems that we are born with an inherent need to give ourselves completely to this ‘thing’ called “love”.  But often love is more of a mystery that is hidden from us, yet so much a part of our being that without it our person and our very existence would wither. Is this the reason that Yeshua and the Torah command us to love our Heavenly Father with our entire being? Or is it to discover that in the present condition which is still influenced by the power of sin, we are totally incapable of keeping or carrying out this imperative?

Having had a one-time experience in my life, of being obsessed with what I then termed “love”, I remember how my thoughts, emotions, and actions – that is the entirety of my person - were totally preoccupied with the object of this passion. At the time, I obviously wasn’t aware of its danger and effect on future relationships. Mistaking this obsession for “love”, I held on to a distorted view or impression of the reality of “love”, although to some degree I did expect trust, faithfulness, honesty, and integrity to characterize this “love affair”. However, these expectations were not met and the obsession proved itself to be perhaps more of an infatuation, or a pipe dream. Thus, this became a negative experience. 

After I became a believer in the New Covenant, through divine intervention and an act of faith, the long journey to healing my bruised heart and changing negative thoughts and emotions began.  I was born again into and by the love of Yeshua who gave Himself up so that I would experience forgiveness and healing.  As true as that statement is, I still find myself asking the original question about the commandment:  Am I loving a Holy Elohim with all my heart, and with all my soul, and with all my strength?  I don’t know about you, but I’m not there. Even after 50 years of being a believer, I cannot claim to be obsessed with being in love with Yeshua and His Father. Yes, I do appreciate everything that they are to me, my family and friends, and life in general, and I am very thankful.  Yet even after being in “full-time service” for 25 years, I cannot claim to have succeeded in keeping that first commandment, and most likely not the second one, “love your neighbor as yourself”, either. I don’t even come close to the love that the Father has for my brother or a neighbor, let alone to my enemy.

I think a lot about the word “intimacy” with Yeshua or the Father and wonder if when the time comes He will say, “You did many wonderful things in My name but I never knew you”. Or, ‘You really never loved Me to the point of giving up your life for Me as a living sacrifice’.  Or, that He would look at me like He did at the rich young man who couldn’t give up his possessions to follow Yeshua (see Matthew 19:16-22).

One thing for sure, in my weakness and with all my inabilities, His love is sure and steadfast. Maybe the idea of that first commandment is that He is showing me that He loves me with all His heart, mind, and strength?

Indeed, the first epistle of John 4:19 declares that we were not the ones who loved Elohim first, but it is He who loved us first. His entire Word attests to this unchangeable fact. And although Elohim calls Himself "I am that I am", and literally "I will be what/who I will be" (Ex. 3:14), and "the first and the last" in Isaiah 44:6, John also says in his first epistle that Elohim is light (1:5), and David proclaims in Psalm 34:8 that He is good. However, the most sublime, all-inclusive, and quintessential "definition" of Elohim (defining Elohim, is that even possible"?) is Love - Elohim IS love (1 John 4:8, 16). 

It would appear then that all of His other attributes and characteristics are encapsulated by love. It was this love that put Yeshua on the cross, and allowed us to be forgiven and then resurrected with Elohim's Son. By extension, the resurrected life with which He raised us is 'made' of love, nothing less. Our Redeemer-Lover-Elohim possesses us by His love, which is our very life. Hence, love is our essence too. It is longing and bursting to be expressed to Him who IS LOVE. ‘Abba, please break all barriers that inhibit us, that stop us, that hinder us from expressing our true nature of love back to You’!