Although Purim is a joyful celebration, the Book of Esther also carries a serious message. It reflects the experiences of the Jewish people in the Diaspora and the persistent reality of antisemitism. Its significance seems to grow each year, as the book continues to clarify the relationship between nations and Israel, and the role of the Jewish people in the world.
Before we start the text, it’s helpful to note a historical contrast that emerges when we examine the Book of Esther and the Feast of Purim over time.
This book has held the special honor of being highly valued by many Jews, while often being overlooked or even disliked by many in other nations, including some Christians. For the Jewish community, Esther is deeply cherished because it offers an anchor of hope in a world frequently hostile to this people.
For them, the message of Esther has been so important that some rabbis in the Talmud considered its reading highly significant. Some even taught that the public reading of Esther could take precedence over certain other religious activities.
In the Jerusalem Talmud, the rabbis wrote, “All the books of the Prophets and the Writings will one day pass away, but the Book of Esther will never pass away.” (Megillah 1:5). And so, it is such an important book to them.
Meanwhile, some people from the nations have responded differently, feeling just as strongly but with rejection instead of appreciation. As one commentator said, the reason is because it is “too Jewish” for some. How could a book of the Bible be too Jewish?
One well-known historical figure who strongly opposed the message of this book was Martin Luther, often regarded as the Church’s great reformer. His hostility toward the Book of Esther and the Jewish people influenced many Christians and even some political movements centuries later.
In the 1530s, during a period of intense antisemitism in Europe, Luther wrote about the Book of Esther, “I am so hostile to this book… that I could wish they did not exist at all; for they Judaize too greatly and have much pagan indecency.” Later, in a sermon delivered on February 15, 1546, he even called the Jews “our public enemies,” effectively aligning himself with Haman in the story of Esther.
Earlier, in 1543, Luther published a pamphlet titled On the Jews and Their Lies. In it, he again criticized Jewish respect for the Book of Esther. He even suggested severe actions against Jewish communities, including the shocking proposal:
“First, to set fire to their synagogues or schools, and to bury and cover with dirt whatever will not burn.” This part of Luther’s history is rarely emphasized in church history, even though he remains an important figure in the development of the Reformation.
And this leads us to the other central figure in the story: Haman, the enemy of the Jews, as he is called in Esther 8:1. Throughout history, the name Haman has often been used by Jewish people as a symbol for those who seek their destruction.
So, the question becomes, who exactly was Haman? He was not Persian. Historically, the Persians were often favorable toward the Jews. The Jewish people lived relatively well under Persian rule. Cyrus the Great was the one who permitted the first group of Jews to go back to their land after seventy years in Babylonian exile and who restored the Temple’s treasures.
But Haman was different, as were his beliefs. In Esther 3:1, we learn he was an Agagite. The Agagites were linked to the Amalekites, a group that had long been Israel’s enemies. The Amalekites themselves trace back to the Edomites, who descended from Esau, the twin brother of Jacob.
In a sense, the ancient conflict between these two family lines continued to emerge throughout biblical history. Indeed, the descendants of Edom and Amalek repeatedly opposed Israel. Regarding this hostility, the Lord declared in the Book of Amos 1:11 that their anger was perpetual and their wrath continued without end.
In many ways, Haman, or the “Spirit of Haman,” represents a long-standing opposition to the people of Israel. The same spirit of relentless hostility persists throughout history and even today in and around Israel.
In Esther 3:13, he is the one who sent letters to all the provinces of the king with a terrifying decree: to destroy, kill, and annihilate all the Jews. The destruction could potentially include all 127 provinces of the Persian Empire, including Israel, which at that time was being prepared by Zerubbabel, Ezra, and Nehemiah for the First Coming of the Messiah. We can see how far his decision went in attempting to cancel God’s will.
This moment in the story reflects a deep fear that has haunted the Jewish people throughout history: the fear of annihilation. Over the centuries, many have tried to repeat what Haman instigated, and in many ways, the echoes of that threat can still be heard today.
After a series of miraculous events that prevented the destruction of Israel, Haman’s wife Zeresh made a startling statement in Esther 6:13: “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not defeat him but will surely fall before him.”
Think about that. These are not Jews speaking; these are from the Gentile world, people who ruled over and often despised the Jews. Yet suddenly, they recognize something profound: If you fight against the Jewish people, you will fall. This is Bible 101. And because Jesus Himself is the living truth, this principle remains firm and unshakable: those who oppose God’s purposes cannot prevail. While there is a promise of protection, Jews still face persecution, and throughout history, many have died just for being Jews. But in the end, they will be saved.
This is also evident in another remarkable picture in this book. We meet four women in the story: 1. Vashti, 2. Esther, 3. Zeresh, and 4. not a single woman — it is the nation of Israel itself.
In Scripture, Israel is frequently depicted as God’s wife, particularly in the Book of Hosea. Although she has been scattered among the nations, God continues to watch over her as a faithful husband. As Proverbs 6:34 states: “For jealousy is a husband’s fury.” In Esther, we see the Husband of Israel rising to defend His people.
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