Holy War: Feasting and Devotion to Destruction (Esther 9:1-19)

(I realize that I said Assyria several times in the sermon rather than Persia. I confess I was still fighting some brain fog from a cold. I mispoke, and the story takes place in Persia.)

Introduction

The gospel has two sides: the joy of salvation for those who come under Christ's yoke today. The other side is the sobering reality of judgment for those who do not bow the knee to Christ today. When Christ comes again, all will bow the knee. There are some who will see this as a joyful reunion, and others will be terrified.

The book of Esther brings both into view. Esther is more than just a historic story of Persia. Esther is projecting a cosmic battle between God's decree and the decrees of the earthly empire. The real issue: whose word will stand?

Holy War in Susa

The day Haman's lot was designated for the Jews' destruction becomes the day of their feasting celebration. The Jews' victory is summarized by killing 500 men and Haman's 10 sons. The language used in the passage deliberately echoes Joshua's conquest language. One example is the repeated detail that they took no plunder. This is cherem warfare: complete devotion to God.

The picture is one of tragedy. The greatest tragedy is a king who is indifferent to the loss of life in his empire. We see the pragmatism of this age. However, the Lord is projecting the final Har-Meggdon (Armageddon), which is the mountain of judgment. The Lord shows that not only will his people be protected, but they will be vindicated.

The Cursed Hanged on the Tree

Esther's request to impale Haman's sons publicly draws on both Persian custom and Deuteronomy 21. It was back in Deuteronomy that the covenant breaker was hanged on a tree. Yes, this is a practice in Persia to put the kings on display after conquering an enemy. However, there is more to the story.

The ten sons have hung upon a tree. However, it is not just the ten sons, but the fourfold repetition of "the ten sons" signals total completion: the Amalekite line, ancient enemy of God's people, is finished. God's ancient promise is fulfilled. The serpent seed that sought to destroy the Lord’s covenant line is officially on display for all to see that they are cursed by God.

The Consummation Feast

The Jews' celebration is described as rest from their enemies. This communicates to us the deliberate rest, which is language pointing to the heavenly banquet. The empire's opening feast displayed hollow glory; this feast displays genuine victory. It is a picture of the Feast of the Lamb, the Gog and Magog battle resolved, and God's people enjoying true shalom in their Redeemer. This is where we see the joy of taking on the yoke of Christ. It is the true rest and peace from our enemies, including our own sin.

The book began with the feast that celebrated the empire’s splendor, but we see that this empire will not stand. The book ends with a glimpse of the final rest: the heavenly banquet. However, we still see that this life is not all roses and puppy dogs. The empire is still very pragmatic, and not a principled kingdom seeking to truly promote the Lord’s shalom. Where is Persia in all its glory today? Clearly, as a wilderness people, we are reminded that Joshua did not give the Lord’s people rest. We long for the day of ultimate victory. Yes, we taste the victory today in Christ. He has been raised, and we are seated with him in glory. The Spirit empowers us to conform to him, but we still long for the fullness of our benefits.

Conclusion

Purim is the feast that is named after Haman's lots. He desired that the day would be his victory day. However, he ironically revealed Persia’s judgment. Ironically, the day he thought “the gods” would hand him victory became the day when the true God published his own victory. The message for us is the same publication Peter delivers: Christ will return. People may ask when Christ will come, but we need to remember that Christ will come like a thief in the night. The flood, the Exodus, and even Purim teach that our Lord’s intention is to physically commune with his people. Christ is coming. All knees will bow. Let us be a people who bow the knee to Christ today and take his gracious yoke upon us.