Morning Message: InThe King's Name

Bobservations' Column

Titled - "In the King's Name"
Written by: Pastor Bob Lawrenz

Haman was hanged because of his plot to destroy God’s people in the 127 Provinces of the Persian Empire. After the Babylonian Captivity, the Jews knew that there was nothing left of their homeland, Jerusalem, nor the Temple there, for the Babylonians had destroyed them, and taken the Jews into captivity. Seventy years later, King Darius released them, and many Jews returned to rebuild their Temple, and Jerusalem (see Ezra and Nehemiah). Many others stayed in the Middle East in foreign lands, quietly observing God’s Word. Whether foreigners coming into Israel, or Israelis living apart from the homeland, assimilation was expected, if for no other reason than living harmoniously in whatever land you found yourself. Abraham received God’s Word, and foreigners that were conquered and stayed in Israel were to follow the Jewish Laws, and customs. Males were to even be circumcised if they lived as servants in Jewish households, and not just newborns, but even adult men were to endure the uncomfortable procedure.

The Jews that lived in Persian Provinces remained quiet and docile, blending into multiple cultures, while remaining faithful to God’s Ordinances as best they could, for they had no Temple anymore. But accusations against them from Haman were borne out of his own hurt pride. King Ahasuerus had given Haman legal authority to write a Royal Edict that compared to the Third Reich of Hitler’s Germany in the 20th Century.

Though Haman was dead, the edict he had written to destroy the Jews was still in effect, with no legal way to rescind it. But Ahasuerus saw a way around this problem he had inadvertently created.

Now, the King authorized Esther’s cousin, Mordecai, to write a new Royal Edict, and Mordecai did not waste any time. On the day reserved for Haman’s slaughter of the Jews, turn-about would become fair play. God is protecting His people from His lofty Throne, through wisdom imparted to His people.

"And ye shall be hated of all men for my namesake: but he that shall endure unto the end, the same shall be saved." - Mark 13:13

Bobservations' Column: Audio Version (Coming Soon!)

Sunday Morning Message:

Esther 8:1-17 - "In the King's Name"

Summary/Additional Commentary & Definitions:

Any time we read a story, we are often able to see the trajectory of where the story is heading before arriving at any final resolution.

We still do not have final resolution at the conclusion of Esther 8. Because even though Haman is dead, there is still an edict in play that would allow for the extermination of the Jews, and something must be done to counteract it. And it is here that we have the real culmination of the reversal of events in Esther’s story. What’s remarkable is that while Esther and Mordecai play a pivotal role in preserving the Jewish people, the author has made it abundantly clear that the reversal that takes place is ultimately orchestrated by One who is unseen, One about whom Esther and Mordecai seem to be oblivious at times, One whose power and authority dwarfs the seemingly limitless influence of King Ahasuerus as He shapes the contours of history through the actions of everyday people in everyday life. That is where Esther’s story diverges from so many others. This is not ultimately a tale about the transformation of a princess and her cousin. It is a story of reversal and redemption that is accomplished in spite of their frailties and flaws, pitted against the greatest superpower in the world, as Yahweh makes good on his forever promise and rescues his people from destruction. And this is our hope. We await a King and his Kingdom to come, finally and forever, and undo the evils of this world. But we wait with confidence because the resurrection of Jesus was the ultimate reversal that assured all other reversals. From death to life. From sorrow to hope. From darkness to light.

Esther Chapter 8 is an emotionally charged narrative that shifts the circumstances of the Jews from sorrow to joy in the Persian kingdom. After the execution of the wicked man, Haman, Esther and Mordecai leverage their newfound influence to reverse Haman's genocidal decree against the Jews. This chapter poignantly illustrates God's providence and how bravery can lead to redemption and justice.

The events sit near the middle of the 5th century BC, about thirty years after the first exiles returned to Jerusalem under Zerubbabel (Ezra 1-3). Xerxes I (Ahasuerus) reigns over the Persian Empire, which stretches from modern Pakistan to Sudan. Jewish communities live throughout these provinces, still vulnerable yet retaining their identity.

Sunday Morning Audio Message: Coming Soon!

Key Words and Definitions with Reference:

The House of Haman (8:1) - The property of a traitor, by Persian custom, was returned to the king.   In this case, he gave it to his queen, Esther, who put Mordecai over it (8:2).  The outcome for Haman's wife Zeresh and his wise men is unknown (5:14; 6:12, 13).  Haman's ten sons later died (9:7-10).

Haman the Agagite (8:3) - A descendant of the Amalekites.  The Amalekites were descendants of Esau, and enemies of Israel.  Agag was one of their greatest early kings (Numbers 24:7), as well as the name of their last and most cruel king (1 Samuel 15:8, 33).

Devised Against the Jews (8:3) - Although Haman had been executed, his plan to destroy the Jews had the force of the unchangeable law of the Persians, so Esther pleaded for an offsetting decree to enable them to survive. 

To Revoke (8:5) - This proved to be impossible in light of the inflexible nature of the king's edicts (1:19). However, a counter-decree was possible (cf. 8:8, 11, 12).

Sivan (8:9) - This refers to the period May/June. It had been two months and ten days since Haman's decree (cf. 3:12); eight months and twenty days remained until both decrees became simultaneously effective (cf. 3:13).

The King Permitted (8:11) - Just as the king had permitted Haman, so he permitted the Jews to defend themselves and to plunder their spoil (cf. vv. 10, 15, 16).

Assault Them, Both Little Ones and Women (8:11) - It is likely that the intended sense of this edict was that the Jews were authorized to defend themselves and to slay those who tried o "Assault them both little ones...for a prey."  That is, the section beginning with "assault" and ending with "prey" was merely a quotation from Haman's earlier decree (3:13).  As far as the record goes, the Jews in defending themselves slew only the men (9:6, 15) and took no prey for themselves (9:10, 15, 16).

Mordecai Went Out (8:15) - This second reward exceeded the first (cf. 6:6-9).  Blue and white were the royal colors of the Persian Empire.

Many . . .People . . . Jews (8:17) - The population realized that the God of the Jews exceeded anything that the pantheon of Persian deities could offer (cf. Exodus 15:14-16; Psalm 105:38; Acts 5:11), especially in contrast to their recent defeat by the Greeks.

Morning Message: Haman's Fall

Bobservations' Column

Titled - "Haman's Fall"
Written by: Pastor Bob Lawrenz

Today, we shall read of Haman’s demise. Descended from Agag, King of the Amalekites, we also learn more about the hatred harbored against the Jews by the race of Amalekites. We first read of Amalek in Genesis 36:16. He is a grandson of Esau, in the bloodline of Isaac. This was that Esau of twins Jacob and Esau, of which Jacob “stole” the blessing of the first-born from his brother Esau. You will remember that Esau came back empty from hunting, and “sold” his birthright to Jacob for a bowel of “pottage,” essentially, bean soup!

Haman’s Agagite heritage takes us back to Esau, the twin brother to Jacob. The Amalekites were a vicious, nomadic tribe of Edom, in the land of Mt. Seir. Because of Esau’s red hair, he was called Edom, or “Red.” There was much “bad blood” between the Edomites and the Jews, one could draw a comparison to the Hatfields and the McCoys of American folklore. Perhaps you will also recall that Herod the Tetrarch of Jesus’ time was an Idumean, a descendant of Edom.

Our reading today in Ezekiel 18 identifies what is known as “generational sin,” as future generations might be treated poorly because of the sins of their fathers.

God says quite plainly that He does not judge that way, but that the person who sins shall bear the judgment for his own sins. But generational sin was common in Jesus’ day. The Apostles asked Him once, “Who did sin, this man or his parents, that he was born blind (John 9:2). Jesus’ response in the very next verse was, “Neither hath this man sinned, nor his parents: but that the works of God should be manifest in him.”

God desires us to not adopt the sin issues of our ancestors, or friends. Personal responsibility for our own sins, with repentance is key. In John 8, Jesus spoke to the woman who had been taken in adultery. Her accusers had left. There were none left to condemn her.

Jesus said, “Neither do I condemn thee: go, and sin no more.” - John 8:11

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 7:1-10 - "Haman's Fall"

Summary/Additional Commentary & Definitions:

At the second banquet of Esther, the queen finally makes her request to the king – to save herself and her people from death. She also reveals Haman as the enemy and Haman is hanged on the gallows that he had made for Mordecai.
The tension has been building over the last few chapters. When Esther first appears before the king unbidden, he asks her what she desires and promises to grant her request, even up to half of his kingdom (5:3). He says the same thing at her first banquet (5:6). Now, at the second banquet, he asks for her request for the third time (7:2) and Esther finally complies. Having hidden her identity as a Jew, in obedience to Mordecai’s instruction (2:10), Esther now reveals both her own identity and that of her adversary: “A foe and enemy, this wicked Haman!” (7:6).

Esther’s courage and wisdom are on full display in this chapter. She speaks the truth about herself while wisely refraining from accusing the king of participating in Haman’s murderous plot. “For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated” (7:4). It was Ahasuerus himself who gave Haman permission to issue the edict of destruction (3:11), but Esther wisely places all the blame on Haman and calls on the king to act as a gracious benefactor.

The chapter ends with a scene of poetic justice, as Haman is hung on the ridiculously tall gallows (75 feet high!) that he had constructed to hang Mordecai. Haman, in other words, is “hoist by his own petard.”

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

Haman to the Banquet (6:14) - There is a rapid succession of events which has come about in this chapter, culminating in this final verse. Whereas just one chapter before, he was bragging about being the only one invited to Esther’s banquet, now he is fearful of having made the wrong decision concerning the Jews. He needs time to think through what to do, but time is not his friend. Instead, the royal court has come to gather Haman for the second banquet of Esther. What was a point of bragging and hoped-for joy, would now be a tasteless time of trial and trepidation. One can almost anticipate the outcome, if not the events themselves, of what lies ahead at Esther’s banquet. Like a lamb led to slaughter, Haman was escorted off to his just due.

Second Day (7:2) - This refers to the second banquet on the second day (cf. 5:8).  The words here seem superfluous, but they are to remind us that there has already been one banquet, and that the extraordinary events which occurred after it came about. For whatever reason, the queen withheld her request at that time and had asked for the king’s attendance of a second banquet when she would make her request known.

What is Your Petition (7:2) - The words here are very similar to those of verse 5:6 – There he also called her Queen Esther, obviously indicating that she was accepted to come into his presence because she was queen. Her request seemed almost trivial for such a chance. She simply asked him and Haman to come to the banquet she had prepared. At that feast, he asked her again what she wanted, but didn’t call her Queen Esther in front of Haman. However, she delayed her request for a second day. It was a request which would deprive him of sleep as the thoughts of what she desired spun through his head on a continuous loop. He knew that whatever she wished must be so important that she was willing to go through these events in order to come to stating her petition. She has proven herself not just a beauty, but a woman of perseverance and patience. Thus, he acknowledges her now, in Haman’s presence, as Queen Esther; a title she has earned in her dealings of these two days.

My Life . . .My People (7:3) - Esther employs a rather amazing use of linguistics. First, there is an abruptness in her words which reflect the emotions she is relaying. Secondly, the king had asked, 1) What is your petition?, and 2) What is your request? She accepts both separately. And so, she divides her words into answering both separately. When she answers, first her petition is made for herself – “my life.” And then her request is made for another – “my people.”  This plea paralleled God's message through Moses to Pharaoh, "let my people go," almost 1,000 years earlier (Exodus 7:16).  

For We Are Sold (7:4) - She has identified with her people and their plight. They are united, and she has admitted that she cannot be exempted from what will come upon them. From this, she then follows up not with words which she would do, but what she would have done...This refers back to Haman's bribe (cf. 3:9; 4:7) of the right to destroy the Jews by a large sum of money to be paid the king.  She also notes that the king's loss of the industrious and prosperous Jewish population would result in more "damage financially to the king than the "enemy" (Haman) would be paying him. 

Destroyed . . . Killed . . . Annihilated (7:4) - Esther recounts the exact language of Haman's decree (cf. 3:13). The people, her people and herself, have been sold to destruction. Any person, be it a criminal or a foreigner, is normally allowed to petition for their life. She is exercising that right now, especially because she has been tied into an edict by default, being Jewish herself. They have had no chance to petition for their lives, but now she stands as their representative to do just that.

This Wicked Haman (7:6) - Esther's words are direct, purposeful, and pointed. In them, she leaves off any definite article concerning Haman in order to align him with what he is. Instead of “the adversary” and “the enemy,” she says, “adversary and enemy.” It is his nature; it is his filling. There could be no mistaking her meaning, or the nature of her intended target. He was a diabolical schemer, and he was the enemy of her people and of his king and kingdom. She could not highlight the nature of Satan himself any better than she had highlighted that of Haman. Similar to Nathan's famous accusation against King David, "You are the man" (2 Samuel 12:7).  Haman's honor had quickly turned to humiliation, and then to horror.  

Force (Assault) the Queen (7:8) - Haman got up from his seat or couch and went forward to Esther. This act was one of submission to the one and only person that could save him from certain doom. However, the king used it as a final excuse to both embarrass and condemn him for his wickedness, and now also his irreverence – not just to the queen – but to him. Blinded by anger, Ahasuerus interpreted Haman's plea to be an act of violence against Esther, rather than a plea for mercy.

Harbonah (7:9) - Harbonah is the only one of the seven eunuchs mentioned in Esther 1:10 who is mentioned again in a later verse. This is his second and final appearance in the book. He has an idea, a great one in fact, as can be seen in his expressive words.

Behold Also, the Gallows (7:9) - Look!  There is almost a resounding joy in Harbonah's words, "Behold . . . the gallows. . .!" He was aware of what Haman had purposed concerning the gallows for Mordecai, maybe even from Mordecai. He certainly didn’t hear it from Haman. 

Mordecai, Who Spoke Good (7:9) - He knew what Mordecai had done for the king and compliments him on it now in the presence of the king.

They Hanged Haman (7:10) - This was the ultimate expression of justice (cf. Psalm 9:15, 16).  The evil that he intended for Mordecai was turned back upon himself, and he died in his own sin and wickedness.

Morning Message: Esther, The Queen Mother

Bobservations' Column

Titled - "Esther, The Queen Mother"

Written by:  Pastor Bob Lawrenz

Secular history describes the events in The Book of Esther during the reign of Ahasuerus. So, we must remember that Ahasuerus is simply a title meaning “King.” History accredits the Biblical history to Xerxes I, King of Persia, son of Darius I, in timing and in order of occurrence.

For those that doubt scripture’s historical truth, we have a duplicate record of events recorded in secular history to prove that the Biblical record is true. What we are seeing in the differences in names not as a stumbling block, but as history from a different source.

The historical books in the Bible are not just fanciful descriptions of human events, but accurate portrayals of history from cultures that use the original cultural habits of their own times, complete with titles used as names. The Bible’s historical books have proven to be accurate by following histories gathered from non-Biblical methods. Such is the case for the Book of Esther. This is not Fantasy Island, but history gathered from another viewpoint.

The Persians spoken of in Esther are the same ethnic people who renamed their land, Iran in 1935 A.D. (C.E.). The Iranians we hear of in the media today are modern-day Persians. The attitudes of about 20% of them towards the Jews of the world are identical to the views of Haman in the Book of Esther. It is a deep-seated hatred toward Israel as a nation, and the world’s Jewish population wherever they reside. It is founded upon jealousy, greed, and pride, just as we read of in the story of Esther between Haman and Mordecai. The Jews have learned not to trust the Hamans of Iran, while Islam’s 20% of Iran clings to an irrational hatred of the Jewish people. And oddly enough, these two peoples are cousins, sharing much of their ancient history, being descended from Shem, one of Noah’s sons from the days of the world-wide flood. What they do not share is the Biblical Prophecy to Abraham and his descendants.

“And God said unto Abraham, ‘Let it not be grievous in thy sight because of the lad (Ishmael), and because of thy bondwoman (Hagar); in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.’” - Genesis 21:12

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 6:1-14 - "Esther, The Queen Mother"

Summary/Additional Commentary & Definitions:

Sleepless nights... we all hate them. Chapter Six begins with a pivotal turning point, where the king, unable to sleep, consumed with Esther's petition. It is the only thing in the narrative that is recorded which could bring him to this state. It shows that he really is concerned about what she desires to reveal. The fact that she was willing to risk her life in coming to him unannounced demonstrated that it was a matter of the highest urgency and importance. It is this which caused his sleep to fly away. There are nights when we can’t sleep, and then there are nights when sleep flies away from us. The mind races, and the thoughts which consume the minutes away then lead to hours of turning. The chances of the mind slowing down are zero, and so there is nothing to do but either have the mind race while lying there, or find something to do to whittle away the remaining hour.

He orders the royal chronicles to be read and realizes that Mordecai was never rewarded for saving his life. King Xerxes, perhaps hoping the dry records would lull him to sleep, instead hears the story of Mordecai, a Jewish man who had once uncovered a plot to assassinate the king but had never been rewarded for his loyalty. Xerxes, realizing the oversight, immediately decides to honor Mordecai... and you won't believe how. But what makes this moment even more remarkable is its timing. At that very instant, Haman is on his way to request the execution of Mordecai.

By the end of the verses today, Mordecai is probably the most confused man on the planet. He and his people have been set for destruction, and yet, his mortal enemy has come to him with a royal robe, and the king’s horse, and after placing the robe on him and placing him on the king’s horse, he has conducted him through the city square honoring him as a town crier would – “Thus shall it be done to the man whom the king delights to honor.”

As soon as that was over, the robe was removed, the horse was led back to the royal stalls, and he went back to sit at the king’s gate as if nothing ever happened. His people are still set for destruction, and yet the king honored him. It’s hard to see how the king delighted to honor him while reveling in destroying him. Little does Haman know that the tables are about to turn dramatically.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

The Book (6:1) - Five years (cf. 2:16 with 3:7) had intervened since Mordecai's loyal but unrewarded act (cf. 2:23).  At exactly the proper moment, God providentially intervened so the king suffered insomnia, called for the book of records, read of Mordecai's unrewarded deeds five years past, and then desired to reward him (cf. Daniel 6:18).

What Honour (6:3) - The king has certainly not forgotten the deed of Mordecai. However, it was a reward for the deed that concerns him at this point. It is noted by Herodotus (Herod. viii. 85, 90) that in Persia there was a special list which was compiled and maintained of those who had done some special service for the king. It was considered a duty to acknowledge them for such things, and it would practically be a legal right for something noteworthy to be so conferred. The lack of any reward may have been that it was forgotten due to the development of other busy duties in the king’s life, or it could be that the court simply didn’t pursue reminding the king because Mordecai was a Jew. Whatever the reason, their response came back to the ears of the king…

Who is in the Court? (6:4) - The drama intensified as Haman arrived at just the wrong time and for just the wrong reason. One can sense the urgency of Haman’s arrival at the palace. It is still early in the morning, and yet he has excitedly gone to the palace with all alacrity to have his plan executed at the earliest possible moment. He probably didn’t sleep any more than the king did, tossing and turning at the delightful thought of fulfilling his plan of the previous evening.

Haman Standeth (6:5) - The remarkable sixth and seventh chapters of Esther contain one of the most incisively ironical narratives in all literature, not to mention an amazing testimony of providential ordering of events.   Haman, swollen with both pride and hatred of those who refused to pander to his pride, appears at the king's court just as the king is preparing special honor for the very man Haman is preparing to hang! Even though there were certainly other officers present, it seems that it was an unexpected surprise that Haman would be there at this time. Being the one who was granted the king’s signet ring back in Chapter 3, it seems that the timing of his coming was quite propitious. He would certainly be well-suited to attending to such an important duty of kingly matters. The irony increases…

More than to Myself (6:6) - The inordinate pride of Haman (like that of Satan) contributed to his humiliation (Proverbs 16:18; 18:12; compare Ezekiel 28:17).

Set Upon His Head (6:8) - That is, the royal crown (or crest) was to be placed on the head of the royal steed!  Stone carvings of horses so arrayed have been found in Persepolis, one of ancient Persia's capitals.

Royal Robe (6:8) - An honor which involved being treated as though the recipient were the king himself (cf. 8:15). It is noted that wearing a kingly robe would be a breach of Persian law, but the king might allow it at his command. As it is a robe the king had worn, it is signifying a special robe, not necessarily the regular garments which he would wear from day to day. Here Haman is looking for the highest form of recognition, showing the king’s absolute favor of the individual by granting one of his own special robes to be placed upon the favored subject. This is similar to the bestowal of the garments by Pharaoh upon Joseph in Egypt (Genesis 41:39-45), and the granting of Jonathan’s garment to David in 1 Samuel 18. It also foreshadows the laying of kingly attire upon Christ as is seen in the gospels.

A Horse (6:8) - A royal horse carries much the same symbolism of wearing a royal robe. It would be evident to all that the one being carried was truly highly honored. In Genesis 41, Joseph was made to ride in Pharaoh’s second chariot. And when Solomon was to be ordained as king in David’s place, David directed that he be taken on his own mule to Gihon for the ceremony. This honor would be made all the more distinct by another symbol of kingly authority…

Royal Crest (6:8) - It is argued whether this is a royal crown for the rider’s head, a royal crown from the king’s head, or a royal crown for the horse’s head. The Hebrew, however, is specific. It is for the horse. Ancient Assyrian monuments depict the king’s horse wearing a sort of crown. A special crown or crest is something that would identify it as the king’s own horse. The honor would be great. This verse contains the last use of this word Kether, or crown, in the Bible. History affirms that horses were adorned with the royal crown.

The City Square (6:9) - Mordecai had been there the day before in sackcloth and ashes (4:1), he now would arrive with royal honor much to Haman's disbelief.

Mordecai the Jew (6:10) -To ensure exactly who would be granted the honor, he signifies the name, the race, and the position held. All of this would have been recorded for him in the chronicles, and he is simply repeating what was just then relayed to him.

Some call into question the historical truth of the account because of these words. They ask how it is possible that the king would have forgotten that he had consigned all of the Jews to death and so honor a Jew in this way. However, Haman’s words in Chapter 3 never said anything about the Jews.

All he said to the king was, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom.” With a little more talk about them, he offered to have them eliminated and to place the money in the king’s treasuries to do so. The subject of who these people were was never mentioned. For all the king knew, Haman was speaking of gypsies, tramps, and thieves. It was Haman who harbored the ill will, and the recompense for his wickedness towards the Jews was now coming back upon him.

Mourning . . . Head Covered (6:12) - What a difference a day makes!  His imagined honors had quickly turned to unimaginable humiliation. While Mordecai took his honors in stride, Haman has not fared so well. There is urgency in returning to his house, as if he needed to shut himself in from the outside world. And on the way there he both mourned, a sign of deep distress, and he covered his head, a sign of exceeding shame. When David was overthrown by his son Absalom, it says in 2 Samuel 15:30 that as he fled, he ascended the Mount of Olives weeping as he went, and he had his head covered and went barefoot. Likewise, it says this in Psalm 44 –

“My confusion is continually before me, and the shame of my face hath covered me,” Psalm 44:15.

Jeremiah also speaks of the shame of drought, a sign of the Lord’s displeasure –

“Because the ground is parched, for there was no rain in the land, The plowmen were ashamed; They covered their heads.” - Jeremiah 14:4

This verse now introduces another set of two’s. Here Haman’s face is covered by himself at the beginning of his downfall as he flees to his house in shame, hoping for comfort. In verse 7:8, his face will be covered by others as he is led off to the gallows at his house in disgrace. They contrast in detail, but they confirm the full and final downfall of wicked Haman.

You Have Begun to Fall (6:13) - Neither divine prophecy (Exodus 17:14) nor biblical history (1 Samuel 15:8,9) stood in Haman's favor.  Haman's entourage seemed to have some knowledge of this biblical history.   In Haman, we can see the truth of the proverb –

“Whoever digs a pit will fall into it, And he who rolls a stone will have it roll back on him.” - Proverbs 26:27

Haman had metaphorically dug a pit for Mordecai, and he will fall into it; and he had attempted to roll away Israel, but they will roll right back upon him. 

Haman to the Banquet (6:14) - There is a rapid succession of events which has come about in this chapter, culminating in this final verse. Whereas just one chapter before, he was bragging about being the only one invited to Esther’s banquet, now he is fearful of having made the wrong decision concerning the Jews. He needs time to think through what to do, but time is not his friend. Instead, the royal court has come to gather Haman for the second banquet of Esther. What was a point of bragging and hoped-for joy, would now be a tasteless time of trial and trepidation. One can almost anticipate the outcome, if not the events themselves, of what lies ahead at Esther’s banquet. Like a lamb led to slaughter. Haman was escorted off to his just due.