Isaiah 21: The Fall of Babylon

For this post we'll be discussing Isaiah 21:1-10. In these verses, Isaiah discusses the fall of Babylon. There are parallels with prophecy in Revelation and events that occur in Daniel.

Introduction

We all know about the city of Babylon—it was infamous for its pagan ways and is used to symbolize God's enemy in Revelation. A powerful and rich nation of it's day, it comes as no surprise that Isaiah dedicated the first part of this chapter(Isaiah 21:1-10) to the judgment that was to befall Babylon. What may be surprising is that Isaiah's wording is identical to the wording about the fall of spiritual Babylon in Revelation. Clearly the original city of Babylon fell centuries ago (covered in Daniel, actually), and was likely the fall Isaiah was prophesying about, but is it possible Isaiah hid some nuggets of prophecy about our time in this message?

Babylon

A Desert in Morocco
Photocredit: Unsplash.com/Sergey Pesterev

The chapter starts off addressing the desert of the sea. When we think of the Middle East, where ancient Babylon was located, we typically think of the literal desert. The edge of Babylon might have extended to the Persian/Arabian Gulf,[1][2] which could be the sea referenced in the verse, but I think there's something symbolic here as well.

In Revelation 17:15, an Angel explains to John that the sea is symbolic of multitudes and nations (and note that this passage is in reference to the Whore of Babylon atop a beast rising from the sea). A desert, would then be symbolic of a place with few people. At it's height, Babylon was a "sea." Many captured nations were part of Babylon and it was a center of trade; using today's language, Babylon would have been a "superpower." However, it was desolate when it comes to spirituality. After the destruction came upon the city, it was never to be rebuilt and remains in ruins to this day. It became a desert.

Isaiah's Reaction

Have you ever watched something or heard someone describe something and felt it in your own limbs? For example, I may be telling you about how I slammed the car door shut on my thumb, and it causes your own thumb to tingle in sympathy. I've had this feeling many times, and apparently Isaiah felt this after hearing what would happen to Babylon. Isaiah is dismayed at the grievous vision that is given to him (Isaiah 21:3-4).

What do you think the significance of this is? Babylon was a ruthless nation, one that would eventually overtake Israel, and yet, here was Isaiah overcome with grief over the vision of judgment he saw pronounced upon them. Why is it important for us to know that he felt sympathy for this nation?

God gave us the ability to feel sympathy for our fellow man because it's an extension of love. Although there are times when God must punish people, it pains Him to see us suffer; He would rather us surrender to Him willingly and accept His gift of love and eternal life (2 Peter 3:9). When we are filled with His Spirit (as Isaiah was in giving this vision), we feel from a place of love, not of hate. Is it possible that Isaiah was anguished by what he saw not only because when filled with the Spirit of God he possessed love that gave him sympathy, but because Isaiah knew that if Israel did not obey God, a similar fate could befall them as well?

Foretelling Who Causes the Fall

If there's one thing I know, it's that all great nations fall. Babylon, Greece, Rome... That probably wasn't common knowledge during Isaiah's era, so predicting the fall of a nation as powerful as Egypt or Babylon was probably a scandalous and outrageous affair. Today, it might seem fairly obvious to us, which is probably why God also told Isaiah who would bring down the nation. What are the odds that he would know that, right?

Isaiah 21:2 tells us that Elam (Persia)[3] and Media would be involved with downfall of Babylon. Darius the Mede and Cyrus, of Persia, both play pivotal roles in conquering Babylon. It is during the Persian rule that the Israelites are released from captivity.[4]

Another miracle of Isaiah's prophecy is seen in verse 5. Here we see that there is a feast of the princes happening when the call to alarm occurs. In Daniel 5, we see Belshazzar, king of Babylon enjoying a great feast before he is overcome with distress (similar to that Isaiah describes early in Isaiah 21). That night he is slain by Darius the Mede (Daniel 5:30-31).

Babylon is Fallen, is Fallen

The first thing that stood out to me in Isaiah 21, is Isaiah 21:9 which is echoed in Revelation 14:8 and 18:2. Let's compare, shall we?

And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.Isaiah 21:9 KJV

And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.Revelation 14:8 KJV

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.Revelation 18:2 KJV

An Angel's Decree

In both Revelation 14:8 and 18:2, it is an angel who is proclaiming the fall of Babylon. Let's add some context. Just before the angel in Revelation 14:8 proclaims the fall of Babylon, we see that the "Lamb of Sion" (Jesus) is standing with the 144,000 who received the seal of God during the last days—I'll do a full post on the 144,000 in time, I promise! The 144,000 are sealed between the sixth and seventh seals (see Revelation 6-8). It makes sense that this is near the very end because the defeat of Babylon occurs with Christ defeats Satan (and thus the beast who is ruling Babylon). The angel from Revelation 18:2 speaks after the seventh vial has been poured out. This angel is calling people out of Babylon, indicating that the great city though fallen spiritually has not been judged yet. At the time of this angel's message, there is still a chance for God's obedient children to leave before the final judgment is executed.

The Relationship Between New and Old Babylon

Photocredit: Unsplash.com/JJ Jordan

God instructs Isaiah to have a watchman describe the events that take place next. Naturally, Israel would be happy when Babylon fell. Even from Isaiah's time the kingdom was a threat to their nation. I imagine the Israelites feelings toward Babylon during Isaiah's era would have been similar to the feelings of US Citizens toward the Soviet Union during the Cold War era. Naturally, they would want someone watching the events of this powerful enemy. For God to have Isaiah set a watchman was a reminder to the people to watch what was happening and be ready for the prophecy.

The same command is given to us today with regards to "the Whore of Babylon" and end time prophecy. When the angel of revelation makes the plea for God's children to come out of Babylon, we want to know. In Matthew 25:1-13, Jesus teaches us to be prepared for the groomsman (Him) through the parable of the 10 virgins. Some of them were ready to meet the groom when he appeared, but the others were not. Those who were not ready were not included in the ceremony. We need to be watching for the fall of "new" Babylon just as Isaiah told them to watch for the fall of ancient Babylon.

References

1. Henry W.F. Saggs. "Babylon". Encyclopædia Britannica. December 1, 2017
2. William MacDonald. Believer's Bible Commentary, pg. 953-954. 1995
3. "Elam". Encyclopædia Britannica. September 3, 2014
4. John F. Walvoord. "6. The Medes And The Persians". Bible.org. January 1, 2008

Esther 6&7: Victory

Introduction

Esther 6-8 details the change of tides to the Jews favor. Before these chapters, the Jews are at the mercy of Haman's revenge plot, but once Esther requests an audience with the king, everything begins to change.
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Reflecting on Past Deeds

A lot of people will tell you that if you do the right thing, it pays off in the end. We don't often talk about what happens between that moment and the pay off, but we know that if we persevere, our actions will justify us. This is exactly what happens to Mordecai. In the beginning of the story, we're told that Mordecai over heard a plot against the king and was able to get word to the king through Esther. Mordecai wasn't obligated to save the king; in fact, as a captive Jew, Mordecai probably had reason to hope the plot succeeded. Yet, Mordecai chose to ally himself with the king and make the situation known to him. How often do we go out of our way to help someone who may even be our enemy (Matthew 5:44)?

The pay off for Mordecai's good deed comes at the height of the Jews' crisis. One night, when the king can't sleep, he chooses to read the chronicles about his life—it sounds like he wasn't so different from me; I, too, read when I can't sleep. While reading his history, the king remembers Mordecai's act of kindness. Nothing had ever been done to reward Mordecai, which troubles the king. He is determined to right this injustice by honoring Mordecai in some way.
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The Tables Turn

As the king reflects on Mordecai, Haman appears. Haman's intent is to get the kings permission to kill Mordecai using the gallows he and his friends had built. Ego not only causes Haman to forget this mission, but to cause the exact opposite to occur!

When Haman approaches the king to speak of the matter, the king is absorbed in his own plans to reward Mordecai. As such, the king eagerly inquires of Haman what should be done for the king's most honored. Thinking the king was describing him, Haman rattles of a list of what he wishes would be done for him. Because of Haman, Mordecai gets to wear royal garments and crown, ride the royal horses, be greeted by a noble prince, and parade through the streets of the city. I like to imagine the look on Haman's face when the king approves of all these gestures by commanding Haman to carry them out for Mordecai.

Haman's wife warns him that he cannot prevail against Mordecai and the Jews.
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Esther's Banquet

Photocredit: Unsplash.com/Alona Kraft

At the banquet, Esther eventually reveals her desire to save the lives of her fellow Jews. Having heard the explanation of the situation, the king requests the name of who has done such a thing. It is then that Esther reveals Haman to be the instigator of their trouble. Once this is revealed, the servants confirm Haman's treachery by informing the king of the gallows Haman had made for Mordecai.

The king is angered by this revelation and takes time to think on it in his gardens. Meanwhile, Haman pleads for his life with Esther. In doing so, Haman falls to the queen's bed. When the king returns to this image, he accuses Haman of attempting to rape the queen, which only angers him further. The king has Haman executed for his behavior, and Haman is killed in the very gallows he had made for Mordecai.
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Discussion

There are two points of interest from these chapters that I want to highlight.

The first is the naming of Haman's wife. There are many women in the Bible that seem important enough to be named—Noah's wife, for instance or Samson's mother—however, they are not given names. Yet, Zeresh, wife of Haman, is named. Since Zeresh is the one who suggests Haman make gallows for Mordecai, it seems likely that she was supportive of Haman's plot to inflict pain upon the Jews. Perhaps this is why her name is included.

The second point is on how Esther handled the situation. Esther could have spoken to the king privately, or held a private banquet. By including Haman in the conversation, Esther proved she wasn't beating around the bush and that she meant business. Haman was right there to defend himself; he could have easily denied the allegations. Likely, at this point, the king put two and two together about Haman's earlier request to get rid of a particular group of people. This would make Haman's denials worthless, but it only strengthened Esther's credibility. She wasn't gossiping behind Haman's back or slandering his name without giving him the opportunity to counter her accusations. Instead, she tackled the issue head on. Most people would find this quite commendable.
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References

Esther 3-5: The Threat to the Jews

The next few chapters of Esther discuss a plot against the Jews by Haman, a leader in the Persian empire.

Introduction

The next few chapters of Esther discuss a plot against the Jews by Haman, a leader in the Persian empire. Haman's hatred for the Jews is based solely on one person, highlighting the ridiculousness of racism. Throughout history, Satan has had it out for the Jews simply because they are God's people. As we accept Jesus and become part of Israel through faith, he will come for us as well.
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Haman

Palace Gates of Versailles
Photocredit: Unsplash.com/Annette Beetge

Haman is promoted above the other leaders of Persia by King Ahasuerus. When this occurs, all of the servants in the palace show respect to Haman. All except Mordecai, that is. When Haman sees that Mordecai does not bow to him or give him reverence, he is enraged. The logical reaction would have been for Haman to have Mordecai punished, but in his vanity, Haman choses to have all the Jews punished. Haman requests to kill the Jews on the grounds that their laws are different from the Persians, and they do not follow the king's law. Haman doesn't specify who the people are when he discusses the matter with the Jews, but he offers to pay for someone to oversee it extermination of the Jewish population and the king obliges.
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Why Didn't Mordecai Bow?

In many Asian countries, bowing to someone is a sign of respect. For the most part, these bows are slight bows, not the kind in which you fall to the floor or over exert yourself to bend. We aren't told what type of bow Haman expected, but I suspect it was the kind reserved for worshipping God, such as dropping to your knees. This would explain Mordecai's refusal to bow to Haman.
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Mordecai Takes Action

When Mordecai hears that the decree has been issued, he knows that he is partly to blame. Haman would not have gone after the Jews if Mordecai had bowed to him like the other servants. In a show of mourning and guilt, Mordecai rents his clothes and weeps before the palace gates.

It isn't long before news of this reaches Esther. When she finds out what has happened, she sends a messenger to Mordecai with food and clothing to learn more. Mordecai reveals that it is up to Esther to counter the attack on the Jews; no one else had access to the king to plead their case.
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Approaching the King

Customs and laws prevented Esther from simply strolling up to the king and stating what was troubling her. Approaching the king without permission was a death sentence. Knowing this, Esther asks the Jews to fast with her and at the end of the fast, she takes her chances at approaching the king without being summoned.

When the king sees Esther, clearly wanting to speak with him, he grants her favor to approach. Instead of jumping straight to the point, Esther asks to host a feast with the king and Haman. Seeming like a reasonable request, the king is eager to give her whatever she wants and agrees to the terms.
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Haman's Anger Grows

Meanwhile, Haman's anger grows when he sees Mordecai at the palace gates. Clearly, Haman had quite the ego and Mordecai's disregard for Haman served to bruise that ego. Haman plots with his friends to have Mordecai placed in the gallows, they even go through the trouble have having gallows made especially for him. This turns around to bite Haman in the butt.
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Thoughts and Morals

People often compare Vashti and Esther, since they are both women and share the same role; however, I think it is also desirable to compare Haman and Esther. Haman was rash and acted on impulse out of anger, whereas Esther took time and carefully thought out a plan. Esther's patience won the race.
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References

Esther 2: The Rise of Queen Esther

Everyone loves a cinderella story, and that's exactly what Esther is.

Introduction

Born with the name Hadassah, Esther is orphaned as a young child. She is raised by her first cousin, an Israelite from the tribe of Benjamin named Mordecai. Esther is known for her beauty and was obedient to Mordecai, a bit of a contrast to Vashti. This made her the perfect candidate for the king's new wife.
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A Royal Decree

Photocredit: Unsplash.com/Ashton Mullins

After Vashti is ordered to leave the king's presence, and his wrath is appeased he "remembers Vashti." Most likely this means he missed her, or at least the presence of such a queen. Therefore he begins to search for a replacement. The king calls for all the virgins to be brought to him to find a new wife. A G-rated depiction of this would be like the ball in Cinderella, where all the eligible maidens (who should have also been virgins) were paraded before the prince at the ball. However, what actually happened was a little more like the bachelor. The women were housed in the palace and taken care of by the king's chamberlain. The women were given what ever they wished; however, once most women were given to the king, they were sent back as concubines. After having been with the king (likely having sex with the king as well), they were not only undesirable to society but viewed as belonging to the king. He kept them as concubines (i.e., lesser wives), since he had not found one he wished to make queen.

Before Esther joins the women, Mordecai charges her not to reveal herself as a Jew. Esther obeys Mordecai and never reveals her origin. After almost a year, she is chosen as the favored woman among the women. The king choses to make her his new wife. Esther went from an orphan of the people who had been taken captive to the queen of the most powerful empire of her time. That's what you call a true cinderella story!
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Passing as a Persian

In every renaissance painting, the Jews are painted as very European. In Hollywood movies about the Bible, the stars are often of European descent. Most of the Jews I know support this depiction, but the Bible seems to tell us a different story. When the Jews were in Egypt, Moses successfully passed as an Egyptian. Two of the tribes (Manasseh and Ephraim) were the descendants of an Israelite father and Egyptian mother. The tribe of Judah was born of a Canaanite woman (Tamar). Moses married an Ethiopian. There was quite a bit of mixing with the Hamites early in the Israelites' history, and once they reached the promised land, they continued to intermarry with other nations. The Jews of today appear European because they were absorbed into the Roman empire. After the Roman's destroyed the Temple the Jews were dispersed throughout the empire and married into European families. Though, there are people who claim Jewish ancestry (and are recognized as Jews) in Africa and Asia. The fact that Esther was able to simple not tell that she was of Jewish ancestry means that she had to blend in with the Persians of that time. I think the fact that the Jews of the Bible were able to "pass" among so many nations speaks volumes to the fact that God does not judge us by race.
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Mordecai Looks Out for the King

When Mordecai learns of a plot against the king, he tells Esther who is able to inform the king now that she is queen. Not only does this earns them the trust and respect of Ahasuerus, it becomes the catalyst for Ahasuerus siding with the Jews over Haman later in the book.
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References

Esther 1: The Demise of a Queen

Esther 1 introduces us to Ahasuerus, king of Persia and his wife Vashti, queen of Persia.

Introduction

Esther 1 introduces us to Ahasuerus, king of Persia and his wife Vashti, queen of Persia. The events of the chapter take place during the third year of Ahasuerus' rule and the main location seems to be Shushan, where the palace was. The events in this chapter pave the way for Esther to become queen.
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The Demise of a Queen

During the third year of his reign, king Ahasuerus has a great feast in which all of the leaders of nations under Persian rule are invited. After this feast, he hosts a second feast for the people. The opulence of the kingdom is shown in the hosting of these feast, along with the fact that Ahasuerus gave unlimited wine to the invitees. In addition to the two feasts held by the king, his wife, Vashti holds a feast for specifically for the women.

On the 7th day, the king commands his queen to come forth so that everyone may see her beauty. Vashti refuses, however, which greatly angers the king. As king of the most powerful empire in the world, everyone was supposed to listen to him, yet his own wife disobeyed him in front of his subjects! It's not hard to see why he was so angry. Scholars also assert that if the king was prepping for war, this would have made it even harder to organize the troops.

The subordinate leaders of Persia, feared this behavior would spread among the other women. Women of the kingdom probably looked up the queen as we do celebrities and the first lady. These women set the tone for fashion and behavior among those who look up to them. Although it might be a little reaching to suggest ordinary women would mimic the queen's behavior—there are lots of things the rich and famous can do that we ordinary people cannot, and most of us are quite aware of this—however, it isn't completely far-fetched.

At the urging of the leaders, the king handles the situation by sending out a decree encouraging men to be the masters of their house. In this decree, he also strips Vashti of her position as queen. The latter decision, he later regrets which spurs the movement to find him a new queen and paves the way for Queen Esther.
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Divorce

Kings from various countries were known to take out their insecurities on their wives (think Henry VIII), so it isn't surprising that the king of Persia would take drastic measures to show his might and authority after being ignored. What is interesting is that for all of the talk about submission and wives following the lead of their husbands within the church, Ahasuerus' divorce of Vashti would be considered invalid under the law. Granted Ahasuerus was not an Israelite and thus, did not take his vows to God. However, if an Israelite king, such as David or Solomon, had tried to divorce his wife on the grounds of disobedience, it would not have been good in the eyes of God. The law lists only one acceptable reason for divorce: adultery. We aren't told what God thought of Vashti's decision not to appear when her husband called, but we are told that this isn't a valid reason to divorce a wife.

Many church leaders focus on the topic of submissive wives, ignoring the role of the husband all together. In this, they miss critical parts of the Bible's description of the relationship. Husbands are supposed to be loving, caring, and respectful of their wives. We are told of the kings order and the queen's refusal, but we aren't told why. Perhaps the queen did not feel well; with all the drinking that took place during the feasts, it is quite possible she was hungover. The king didn't inquire of the queen's feelings or why she declined to appear. He then allowed pride to push him into the rash decision to have her banished, a decision he would come to regret when he simmered down. This decision may have led to the victory of the Jews, however, it may not have been so great for Persia. Remember Xerxes is not being portrayed as a godly man, simply a man used to carry out God's will.
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Who is Ahasuerus?

Photocredit: Wikimedia Commons/Ali Zifan

The first question anyone asks when beginning Esther is, "who was Ahasuerus?" We learn about the Persian empire in school and neither Ahasuerus nor Esther are mentioned. The easiest confirmation of the Bible would be to find Persian records that made mention of Ahasuerus and Esther. However, the whole point of faith is to believe with your heart (Mark 8:12), which means it's highly unlikely that we would find fool proof evidence that the Bible is indeed factual. Not to mention, the devil has been busy throughout history destroying said evidence, so that we won't believe.

Nonetheless, as believers, we know that Ahasuerus must be a real Persian leader and Esther, a real Persian queen. Thus, bible scholars have been trying to answer the question of who Ahasuerus really is for quite some time. One problem that exists in identifying him, is that the Bible uses this name to refer to several different Persian kings. This is confirmed in Esther 1:1 where the author tries to distinguish this Ahasuerus from the another Ahasuerus. In this, we are given a clue about Ahasuerus' reign. Ahasuerus reigned when Persia encompassed India and Ethiopia. This would have been during the Achaemenid Empire, when Persia was at its greatest. Persia had the most territory under Darius I, but he wasn't the only ruler to reign over the territories known then as India and Ethiopia. As such, several rulers from the Achaemenid line have been suggested as Ahasuerus' identity.
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Darius I

The main issue I have with the idea of Darius being the king in question is that the Bible references Darius, king of Persia in multiple places. Ezra references Darius in chapters 4, 5, and 6. Nehemiah 12:22 also references a king of Persia named Darius. This confirms that the Jews of that time period knew Darius as Darius, not as Ahasuerus. Furthermore, Daniel 9:1 lists an Ahasuerus who is the father of Darius the Mede. It isn't clear if the Ahasuerus of Daniel is the same Ahasuerus of Esther, though it does give us more evidence that the name Darius was common in Hebrew. I should note that Darius the Mede is not Darius I; Darius the Mede is generally placed as a king during the reign of Cyrus the Great and may even be Cyrus the Great.^[1][2]
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Artaxerxes

A more popular theory is that Ahasuerus is Artaxerxes. Scholars have aligned him with Artaxerxes I, II, and III. However, Artaxerxes is mentioned by name in Ezra and Nehemiah just like Darius. These theories stem from the fact that the Greek translation of the Bible uses the name Artaxerxes instead of Ahasuerus, and Josephus, a Jewish historian from the first century, claimed that this was the name given to him by the Greeks.^[3]

Xerxes

The most widely accepted theory is that Ahasuerus is actually Xerxes. The Hebrew name Ahasuerus is thought to be the equivalent of the Persian Khshayārshā, which is Xerxes.^[4] Xerxes is the only king of this line not mentioned by name in the Bible, which aids the idea that he was mainly known by the Hebrew version of his name to the Jews. Some believe the feast held by Xerxes in Esther 1:3 was held after a council to invade Greece, which would pinpoint Xerxes as the identity of Ahasuerus^[5] Shushan, also known as Susa, is the location given for the palace, and was indeed the location of the winter palace during Xerxes' reign.^[6]
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Who is Vashti?

If we agree with scholar's assertion that Xerxes is Ahasuerus, who is Vashti? Xerxes I's wife was Amestris. It is thought that Vashti may not be her name but a title.^[6] Xerxes would have had many wives, however. So, Vashti may have been a different wife (also some link Amestris with Esther).
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References

1. "Darius the Mede". Bible Gateway: Encyclopedia of the Bible; visited April 2017
2. "Darius the Mede". Wikipedia; visited 2017
3. "Ahasuerus". Wikipedia; visited 2017
4. Gerson B. Levi, Kaufmann Kohler, and George A. Barton. "Ahasuerus". Jewish Encyclopedia; visited April 2017
5. "Ahasuerus". Bible Hub; visited April 2017
6. Holman Bible Publishers. Holman KJV Bible, pg. 847-849. 2014

Esther

Esther is a unique book in the Bible. It is one of two books that is named after and centers on a woman. It is also the only book of the Bible in which God is never mentioned.

Introduction

Esther is one of those books that reminds us a woman can accomplish great things. Esther contains the "cinderella"-story of an orphan becoming queen and gives us the origins for the Jewish holiday of Purim. The book has actually been called into question for its inclusion in the cannon due to the facts that (i) God is never mentioned, (ii) it isn't quoted in the New Testament, and (iii) no fragments of it were found in the Dead Sea Scrolls.^[3]
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Date and Authorship

Most scholar equate the Ahasuerus who ruled Persia during the time of the book was Xerxes. This places the events of the book between 486 and 465bc.^[1] Scholars suggest that Esther 10:2 implies the king was dead at the time of authorship, though I don't know why. This would place the date of authorship after Xerxes' death in 465bc.^[3]

It is much more difficult, however, to say who authored the book. Mordecai was put forth as the author by early Jewish and Christian writers, while the Jewish Talmud suggest members of the Great Synagogue wrote the book. However, scholars find it unlikely that a religious scholar would author a book with no mention of God in it.^[1]

Archeology has confirmed some of the features of the Persian palace mentioned in the book; this tells us that whoever penned the text had true knowledge of the palace. The original text was written in a version of Hebrew that dates to the period after the exile.^[3]
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Chronology

Despite appearing in the Bible after both Ezra and Nehemiah, the events of Esther occurred between the events of Ezra 6 and 7. Esther gives a glance at what life was like for the Jews who stayed in Persia instead of returning to Jerusalem.
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The Name of Esther

Esther always sounded like Easter to me, and it turns out the name Esther might actually be derived from the pagan goddess Ishtar, just like Easter. The name Esther is not her real name, but a Persian name. Her real name was Hadassah. This follows the trend of Daniel, Shadrach, Meshach, and Abendego, whose names were also changed from their original Hebrew.

I talked about the symbolism of changing someone's name by force in the post discussing Babylon's conquest of Judah, however, I think in the case of exiled Jews such as Esther, this may have been an attempt to fit it when done by Jews or a degradation of Jewish culture when done by Persians. Today, when people move to the United States from other countries, they often adopt English names. Sometimes this is done by choice and other times because people are too lazy to learn the correct pronunciation. A similar effect may have occurred in Persia. This change of names could vary from subtle pronunciation (e.g., Jorge becomes George) or a completely different name altogether. The latter usually occurs when the name is from a language vastly different from English.
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The Uniqueness of Esther

Esther is a unique book in the Bible. It is one of two books that is named after and centers on a woman. It is also the only book of the Bible in which God is never mentioned.

Some scholars believe this was done intentionally to call the readers attention to the fact that even in places where God isn't acknowledged, He is still present. When the Israelites were taken captive to Persia, they lost the Temple. Many of them probably believed they had lost their connection to God. On top of that, the ideology of the region was that gods ruled territories; they were stationary and didn't follow people.^[?] If the Israelites allowed themselves to latch on to that belief, they would have felt completely abandoned by God. However, only by the grace of God could an orphaned captive become the queen of Persia. Despite not being mentioned in the text, it is obvious that God placed Esther in this position to save the Israelites. This is the underlying message scholars believe was meant to come across, and thus, they believe the absence of references to God in the text was done on purpose.

Personally, I believe that this absence can be attributed to the position of the author in society. Unlike the other books of the Bible, Esther wasn't written by a prophet, priest, or apostle. The author was likely an ordinary citizen, like most of us. Think about a major event in your life. If you were to recount the story, would you mention God? Even though we know that God is in control, we don't alway insert references to Him when giving an account of something. Similarly, this author probably did the same. In fact, the author may not have been religious at all. We know that God can use anyone for His purpose, because He did so with Balaam (Numbers 22).

Interestingly, however, the original text does contain the name of YHWH hidden as an acrostic four times (Esther 1:20; 5:4,13; 7:7).^[2][3]
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References

1. Holman Bible Publishers. Holman KJV Study Bible, pg. 843-846. 2014
2. "The Name of Jehovah in the Book of Esther". The Companion Bible; visited April 2017
3. William MacDonald. Believer's Bible Commentary, pg. 495-497. 1995

Nehemiah 4-6: Opposition

Any time we attempt to follow God's Will, opposition will rise.

Introduction

What should it matter if the Israelites rebuilt their wall around Jerusalem? The main issue in building the wall was more of a political statement than a religious one. The wall was essentially a declaration of independence. The Israelites had already rebuilt the Temple, a statement that God was their King, not the Persians. Now they were fortifying their city. Together, this put Israel in the perfect position to rebel. Yet it isn't the Persians that are worried about rebellion, it's the Samaritans and the Arabians. Why?
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Know Your History

The Samaritans and Arabians knew the history of Israel. A restored Israel was unlikely to be satisfied with just the territory of Judah. God had promised them the whole land of Canaan, which included Samaria. With Israel under the control of Persia, the surrounding nations didn't have to worry about losing land, however, if Israel gained independence, they would surely try to take reclaim their territory. As such, the Samaritans and Arabians allied themselves in attempt to put a stop to Israel's construction.
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Determination

Determination is a necessary trait among believers. When we are met with opposition, we can't give in or give up. As the Jews began to rebuild the wall, the Samaritans began to attack, but Nehemiah does not panic. Instead, he leaves the battle in God's hand. Nehemiah assures his men that God will fight the battle, but he also takes logical precautions to aid Israel. God fights the battle, but we still have to show up. As such, Nehemiah orders everyone to camp inside the city; this kept everyone centrally located and provided the most arms for fighting. During the day, Nehemiah divides the men so that half keep guard and the other half build the wall. A trumpeter was used to sound the alarm in the case of an attack. In the previous post I discussed how everyone worked together to build the wall; this continues that theme. Some members of the body are there to ward off attacks and sound the alarm when trouble arises. Others are there to do the work (sew the seeds and spread the word). We must be sure we're doing our part.
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Usury

Usury is discussed in Exodus 22, Leviticus 25, snd Deuteronomy 23, yet the Israelites failed to understand the concept. They were commanded not to commit usury, because they were required to conduct business fairly. Usury is the practice of loaning money at obnoxiously high rates;^[1] typically the behavior of a loan shark. God's commandment not to engage in this practice is one of God's many commands directed at helping the poor.

You would think, after being in captivity, the Israelites would understand a lot about being poor and thus be sympathetic to the plight of those in need. However, now that they were free, the rich were oppressing the poor. As a prophet of God, Nehemiah was not pleased with this. Nehemiah asks the rich Jews what was the point of leaving captivity, if they were going to enslave each other. This same power play can be seen in Black culture. We often find ourselves separated and fighting our own people when we should be working together. This same concept can be applied to America as a whole, in fact. We are to be generous and help our poorer brothers and sisters!

Nehemiah is a prime example of this concept. He is appointed governor of Judah for 12 years, from the 20th to the 32nd year of Artaxerxes. Unlike the previous governors, Nehemiah doesn't exalt himself above the people, because he fears the Lord. He did not require the bread that was due to the governor because he understood that they were not in the position to give. We should be aware of when people are able to give versus when they are not, and like Nehemiah, we should respect those times by not expecting what they cannot give.
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Identifying the Enemy

Photocredit: Unsplash.com/Geran de Klerk

Israel's enemies send for Nehemiah four times, but each time, Nehemiah refuses under the grounds that work would halt with him gone. Just because the devil knocks at the door, it doesn't mean we have to answer! Israel's enemies, Sanballat, Tobiah, and Geshem, didn't just aim to stop progress, they meant to do harm to Nehermiah. Having the gift of discernment from God, Nehemiah already knew their intentions. On the 5th inquiry, Sanballat sends a letter accusing the Jews of rebuilding the walls to rebel against Persia. Within this letter, Sanballat also accuses them of setting up a king over the city, specifically accusing Nehemiah of being the one appointed king. Nehemiah denies these claims, because there really wasn't an earthly king.

Eventually, a man named Shemaiah—possibly the same Shemaiah who was over the east gate?—asks Nehemiah to meet him at the Temple. Shemaiah is convinced that Sanballat and Geshem will come looking to kill Nehemiah. Nehemiah, however, does not wish to flee. Nehemiah perceives that this man is not of God and figures that he was hired by Sanballat and Geshem to make Nehemiah fear. I find this interesting. Ecclesiastes tells us there is a time for everything, but Nehemiah is certain that hiding is not of God. How did he discern that? In Kings, Elijah also fears for his life and he does flee. God makes it known that this not what he wants from Elijah because there was work to be done. God does not call his people in to hiding mid job. If we are in the middle of carrying out His work, He will fight any obstacles in our way.

Nehemiah was right to be wary of his own kinsmen, however, There were people loyal to Sanballat and Geshem's ally Tobiah in Judah. When these people reported top Tobiah, they informed him of Nehemiah's success. Tobiah then tried to intimidate Nehemiah. Matthew 10:28 tells us not to fear the men who can kill the body (Tobiah), but to fear the One who can kill our soul and body (God). If we are ever in Nehemiah's situation, we much remember this.
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Completion

Thanks to Nehemiah's perseverance and leadership, it takes them 52 days to finish the wall. It is completed on the 25th of Elul.
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References

1. "Usury". Merriam Webster; visited April 2017

Decrees and Edicts

Ezra is one of those books no one reads, but it contains something very important.

Lessons Learned: The Importance of Ezra

I don't remember ever discussing the book of Ezra in church. Perhaps a pastor mentioned Ezra the priest, but actually reading and quoting from Ezra was never a thing. It's a short book, boasting only 10 chapters, and focuses on the reconstruction of the Temple. It makes sense that churches don't spend much time on this book considering we no longer need the Temple. Yet, Ezra's focus on rebuilding the Temple is very important. It contains the key to identifying Christ!

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.Daniel 9:25 KJV

Daniel tells us that the Messiah would appear 69 weeks after the commandment to restore and rebuild Jerusalem. (Note that in prophecy 1 day = 1 year.^[1][2]) The Bible identifies 4 decrees, all given by a Persian king, to rebuild or repair the city of Jerusalem. 3 of the 4 decrees are given in the book of Ezra. I will get into identifying which decree marks the beginning of the 70 weeks prophecy when I get to Daniel 9, however, it is impossible to understand this prophecy without the basis of Ezra. The first time I read Daniel, I had no idea how people understood how to apply the 70 weeks because I hadn't read Ezra!

Not only does Ezra gives us a marker for identifying when the Messiah would appear (the first time), it shows us the persistence pays off. Israel's enemies are relentless in trying to halt the progress of the Temple. Although they have some success, the Israelites do not give up. The Israelites continue to build, petition, and fight for the house of God. There is much to be learned from their perseverance. People will try to stop us from carrying out God's Will and these blockades may last for years, but we cannot give up.

References

1. Numbers 14:34
2. Ezekiel 4:5-6

Nehemiah 1: Who is Nehemiah?

Nehemiah is introduced and we learn about leadership.

Introduction

The book of Nehemiah is introduced as the words of Nehemiah; this is the closest thing we have to an announcement of authorship. From there, we jump right in to the role of Nehemiah and who he was.
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Who is Nehemiah?

Photocredit: Unsplash.com/Athena Lam

Nehemiah is introduced as the son of Hachaliah. Hachaliah isn't mentioned anywhere else in the Bible; he is likely mentioned to help us distinguish Nehemiah from the other Nehemiah's of the Bible (re: Nehemiah 3:16, 7:7 and Ezra 2:2). Apparently Nehemiah was a popular name during that era. Today, Nehemiah ranks in popularity at 365 in the US.^[1] It's funny to think of Biblical names the same way we see names like Brittany, Ashely, Michael, and Josh today, but reading the Bible will quickly remind us that some names occurred more frequently than others. Since last names are never given, this makes it hard to follow the text sometimes. The Bible identifies Nehemiah for us by relating him to his father Hachaliah or his brother Hanani.
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Nehemiah's Task

While in Persia, Nehemiah receives news about Jerusalem and it's inhabitants. The wall and gates of the city were damaged, leaving the people vulnerable to attack. Without a fortified capital to lead Judah, Judah could never be an independent nation; a fortified capital required walls and gates. Upon hearing this news, Nehemiah is grieved and prays to God. He reasons with God that the people are repentant and eager to seek Him. As such, God's covenant stipulated that God would look out for them. Nehemiah is aware that Jerusalem had fallen and they were scattered do to their sins, but is ready to invoke the promise of God to return them once they have repented. Nehemiah prays for strength and courage to approach the king with the request to rebuild the wall. The reason Nehemiah felt it his duty to do such a thing is because he was the cupbearer for the king (Artaxerxes I).
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Position and Power

Nehemiah understood that it was his responsibility to move the reconstruction of Jerusalem forward because of his position. As the cupbearer, Nehemiah had access to the king, which meant he was the only person who could bring up the topic to the person on earth who had the power to get the ball rolling. Nehemiah prays for strength in carrying out this task because he knows it is up to him. Often, we are God's only representative in an area and it is our duty to stand for God. This can be a daunting task—I definitely remember times that perhaps I should have been speaking up for God but instead chose to remain silent. It takes maturity in our relationship with God to flourish in these situations. Like Nehemiah, we should be praying for courage and strength to carry out God's will when called upon.
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References

1. Mike Campbell. "Nehemiah". Behind the Name; visited April 2017

Ezra 5&6: Darius' Decree

During the reconstruction of the Temple, the Israelites face adversity but they don't give up. Eventually Darius I reinstitute the command to rebuild the Temple.

Introduction

During the reconstruction of the Temple, the Israelites face adversity but they don't give up. The Israelites don't immediately stop building the Temple. Instead they continued their work such that the king has to send people to investigate. This is a classic case of the question is your duty to your country or to God. Our duty is first to God. If was the king or president mandates goes against what God has said, we are to follow God. The Jews were fully aware of why they had been taken into captivity so they understood the importance of rebuilding the Temple and sticking to God's plan.
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Darius

When Darius takes over the Persian throne, he discovers the decree Cyrus had given the Jews. This decree not only gave them permission to build the Temple, but called for the king's treasury to fund it. The idea the a Persian king would command the Jews to rebuild the Temple, let alone fund it, used to be doubted by scholars. However evidence has since proven this to be a possibility, as the Persians funded many extra-religious buildings.^[1] This proclamation moves Darius to reissue this decree and made it so that the Israelites could rebuild their Temple. From Ezra 4 we see that construction restarted on the Temple during Darius' 2nd year, and in Ezra 6 we are told they completed the Temple in his 6th year. However, since they actually began reconstruction during Cyrus' reign, we can't estimate the length of time they actually spent working the Temple.

Once the Temple was complete, the Israelites had great sacrifices for the dedication and hosted Passover. Now that they had experienced punishment for disobeying God, they were committed to following His law.
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How Big Was It?

Photocredit: Unsplash.com/Rob Bye

The dimensions given of the Temple in Cyrus' decree do not match those of Solomon's Temple. Some people cite this as a contradiction, however, we aren't being told about the old Temple, we're being told about the new Temple. Perhaps they wanted to upgrade the original Temple. It is possible that where they may not have been able to add gold and silver, they could add space. Although we don't think about it much today, land is a vary valuable commodity. It could also be a copyist error. Another important the to remember is that since one king halted the construction and Darius took over the decree, Darius could have changed these Dimensions based on how much he was willing to provide financially.
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References

1. Holman Bible Publishers. Holman KJV Study Bible, pg. 803-806. 2014

Ezra 7&8: Introducing Ezra

Despite the book being named after Ezra, we aren't introduced to him until chapter 7.

Introduction

Despite the book being named after Ezra, we aren't introduced to him until chapter 7 and he is only present in the last four chapters of the book. Ezra was a dedicated priest who lived during the time of Artaxerxes I.
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Ezra

Ezra is a descendant of Aaron's son Eleazar and a scribe of the law. The establishes him as a member of the tribe of Levi and a priest. Notably, he is also descended from Zadok, who is discussed frequently in Kings and Chronicles.

Although we generally assume priests (preachers, ministers, etc.) have a closer relationship with God than the average person, this isn't actually true. In our time, this is evidenced by the number of priest and preachers committing heinous acts such as child molestation. However, during biblical times, this wasn't true either. The books of Kings and Chronicles frame the state of Israel based on the king, not the priests. Om the Books of Law, we are told that the priesthood represented the firstborn of Israel. They were supposed to be set apart and keep the law so that they could enter the holy place and touch the holy objects. Of course, if we look at Bible history, they firstborn usually turns out to be a disappointment—Cain, Esau, Reuben, etc. Unlike the corrupt priests, Ezra set his heart to follow God's law.
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Artaxerxes I

Photocredit: Wikipedia/ Guillaume Rouille

Ezra returns to Jerusalem during the 5th month and during Artaxerxes' 7th year. Following the Israelite calendar, this would have been around August. More importantly, based on the historical record of Artaxerxes' reign, the year this occurred would have been 457 bc. The date is important because Ezra's return to Jerusalem with a letter from Artaxerxes marks one four decrees given in the books of Ezra and Nehemiah to rebuild the Jerusalem. Daniel 9:25 tells us that the command to restore and rebuild Jerusalem marks the beginning of the 70 weeks prophecy. I'll go into more detail about the prophecy in the post on Daniel 9, but it's important to notice these decrees and establish their dates as we read. This is one of the reasons it takes several readings (and not necessarily in the same order) to understand Bible as a whole.

The letter Ezra is given from Artaxerxes proclaimed that the Israelites were free to return to Jerusalem. Ezra is sent to "inquire of Judah and Jerusalem according to the law of God," which means he was to make sure the Israelites were upholding the law of God. Artaxerxes specifies that the law of God was in Ezra's hand, proving that he was proclaiming Israel free to worship the God of Abraham, not a Persian god. This decree allows Judah to establish the law of God in their land, which is a step toward autonomy. Cyrus and Darius had allowed them to rebuild the city, but now Artaxerxes was giving them the command to restore the law of God. Near the end of his letter, Artaxerxes even establishes a possible death sentence on those within Judah who do not uphold the law of God. Ezra 7:26 shows Artaxerxes validating the law of God, and thus giving Judah some level of independence to carry out God's law.

Artaxerxes even proclaims that money for the Jews to purchase what they need for sacrifices was to be given to Ezra. Artaxerxes tells the treasures to do whatever Ezra asks so that the Israelites can do whatever they need for the Temple. Ezra tells the Israelites that they are blessed the Lord has moved the king's heart in such a manner.
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Points of Interest

Ezra gives us a record of the exact weight of precious metals brought to the Temple. If you wanted, you could convert these weights to modern units and establish the modern value of the metals based upon their current prices. This could then be compared to the cost of the original Temple. I am not providing that here, because I don't think that was the point of the telling us this information. Solomon's Temple was grandiose and magnificent; the reaction of those who had witnessed it's splendor to the new Temple confirms that the second Temple was not as magnificent. The point of informing us that the king handed over treasures for building the Temple is to show God's hand in the matter. It is evident that God had appointed this time for the Israelites to be freed from captivity. God wanted His nation reestablished, so He moved this king of Persia to do so. This also parallels the wealth Israel is given by Egypt when they leave.

An interesting point that comes from the presentation of these treasures is the completeness of the Temple. Most scholars claim that the Darius of the Bible is Darius I, thus by the beginning of Artaxerxes' reign, the Temple should have been complete. It is possible that despite having a completed Temple there was much room for improvement, and this why Artaxerxes supplied them with riches for the Temple. Others will argue that this works in favor of counting Darius II as the Darius of the Bible. However the dates to not line up to support Darius II as the Darius of the Bible.^[1] Therefore, we must assume Artaxerxes was merely improving a finished Temple.

One thing that stands out to me, is that the author refers to himself as "me" or "I" in the book. It's not often that we see a first person account of anything in the Bible. We can learn a lot from this, specifically that the author was at one point captive and returned with the other Israelites. The person returns with the chief men of the cities, but when they gather together, none of the men are non-priests from the tribe of Levi, so he sends for them. Thus we know the author had a desire for fairness. Once representatives from the non-priest families of the tribe of Levi are present, the author declares a fast. This fast is because he was ashamed to ask the king for soldiers to protect them on the journey; instead they look to God to defeat their enemies. This is a major hint that despite speaking of Ezra in the third person elsewhere in the book, this "I" should be associated to him. It was Ezra who received the decree and given permission to get what he needed. It stands to reason that it would have been Ezra that was in the position to ask for a band of soldiers from the king as well.
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References

1. John Oakes. "Is the Darius who built the temple after Artaxerxes in Ezra 4 Darius I or Darius II?". Evidence for Christianity. November 29, 2015
2. Brad Beaman. "Bible Timeline, Persian Kings Period". Brad Beaman: My Free Space. November 1, 2007

Ezra 3&4: Reconstruction of the Temple

The Israelites start rebuilding the Temple, are blocked by enemies but resume the task.

Introduction

As one could expect, there were bumps along the way with rebuilding the Temple. Cyrus gave the order for the Israelites to rebuild, but there were many people ready to stand in their way. We may experience similar ups and downs in our own lives. The devil is persistent, but if we keep following God's way, we will come out triumphant, just as the Israelites did.
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Priorities

The first thing the Israelites do is rebuild the altar; it takes them 7 months to get the altar back up and operational. Once the altar was in place, they all gathered in Jerusalem to bring offerings to God. This took priority because the act of giving to God and communing with God was more important that a building. People today are often obsessed with the building itself, ascribing folklore and superstitions about what can and can't happen in the building. We should remember that tending to His business and His Will should always take precedence over a building.
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Celebrating

Photocredit: Unsplash.com/Nathan McBride

The Feast of Tabernacles was also celebrated, while everyone was gathered. The returning Israelites dutifully followed the law of Moses regarding sacrifices, even though they had not rebuilt the Temple. Considering the fact that mankind and the Israelites had worshipped God without a Temple for thousands of years before Solomon, it was a safe assumption that the altar should be rebuilt first.
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The Temple

Like before, they bring wood for the Temple from Tyre. The construction began in the 2nd year of their return, much sooner in comparison to the Exodus. This eagerness, however, was quickly silenced by their enemies. Judah's enemies first offered to help build the Temple; this was an effort to take ownership of the Temple and be able to control Judah.^[1] Thus, when the Israelites refused their help, these enemies took to petitioning the king. Although these enemies had claimed to be seeking God, their reaction seems a bit extreme. Nonetheless, we should also take note that this is likely the response we will receive if we act as though the Body of Christ is too exclusive for certain people. While we must be cautious of those trying to undermine God's Glory, we also have to be mindful of how we treat people. Turning away someone who is truly seeking God could not only ruin their relationship with God, but cause problems for us too. Because of the Israelites' snub, the enemies tried to make it more difficult for Judah.

After Artaxerxes takes the throne, an exchange occurs between Artaxerxes and the enemies, in which the enemies described the rebelliousness of the city of Jerusalem. They warned the king that warning that if it were completely rebuilt, it would disrupt the Israelites from paying tribute. Upon hearing this, Artaxerxes commanded that the city not be rebuilt. After Artaxerxes put a halt to the reconstruction process, work on the Temple didn't resume until the 2nd year of Darius. Matthew Henry suggests that the king referred to as Artaxerxes is the same as Ahasuerus (mentioned in verse 6) and Cambyses, the ruler who followed Cyrus.^[2] Others suggest that Ahaserus referred to Cambyses while Artaxerxes refers to Smerdis, a king who reigned briefly between Cambyses and Darius I.^[3] Others believe that the text from Ezra 4:6-23 is parenthetical, to show that throughout the Persian reign, there kings of Persia received letters from people complaining about the Jews.^[1] All three solutions explain the timeline given in Ezra 4. I would lean toward the Ahasuerus being Cambyses and Artaxerxes referring to Smerdis. The Persian kings often had dual names, so it stands to reason that these could have been their other names. However, Ahasuerus is thought to be Xerxes I and is the king Esther marries. The question, however, is whether Ahasuerus in Esther is the same Ahasuerus. There were 2 Darius' and 4 Artaxerxes in the Persian empire, so the possibility exists.

We are told that upon completion, the returnees who had seen the original temple wept, but those who had not shouted for joy. Together, they made a great noise that could be heard, by could not be distinguished as joyous or sorrowful from a distance. Solomon's Temple had been grand and central to their identity. This new Temple, while nice, was no where near as ornate and magnificent as the original. This probably felt very personal to those who had seen the first Temple; they may have thought their culture had been devalued.

References

1. Holman Bible Publishers. Holman KJV Bible Study, pg 799-803. 2014
2. Matthew Henry. "Ezra 4 Commentary". via Bible Study Tools; visited March 2017
3. Eric Lyons. "Kingly Chronology in the Book of Ezra". Apologetics Press. 2005

Ezra 1: Cyrus' Decree

Cyrus gives a decree for the Jews return to Jerusalem and rebuild the Temple.

Introduction

Ezra starts out with the decree from Cyrus II, king of Persia, that called for the Jews to return to their homeland and rebuild their Temple. The beginning of Ezra is identical to the end of 2 Chronicles.
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The Decree

Photocredit: Unsplash.com/David Marcu

Jeremiah 29 foretold that the Jews would be in captivity for 70 years and 2 Chronicles 36 repeats this number. Cyrus' proclamation gives us insight on this prophecy. Nebuchadnezzar started taking people from Judah in 605bc and the foundation of the second Temple was laid in 535, which is how some people count those 70 years. Others count from the fall of Jerusalem in 586bc until the completion of the Temple in 516bc. Either way, the total of 70 years still holds.^[1]

Not only does Cyrus authorize the Jews to return and rebuild the Temple of God, he gives back items fro the Temple that were stolen by Nebuchadnezzar. The returned items include 1030 charges (30 of the which were gold, 1000 were silver), 29 knives, and 440 basins (30 of gold). In total, Cyrus returned 5400 items to Sheshbazzar, a prince of Judah.

References

1. William MacDonald. Believer's Bible Commentary, pg. 473-474. 1995