Saturday, February 15, 2025

Go Away, Kite... a book to encourage awareness and empathy

 



FOREWORD


Recently, a series of conversations and events have introduced me to the ever- increasing risk children are facing regarding vulnerability to adverse childhood experiences (ACE). When children experience need and want in the very critical areas of existence, the pushes and pulls on their lives can have more detrimental effects. 

This article was published by the Center for American Progress, The Basic Facts About 
Children in Poverty, by Areeba Haider 1

“In America, nearly 11 million children are poor. That’s 1 in 7 kids, who make up almost one-third of all people living in poverty in this country. This number should be unimaginable in one of the world’s wealthiest countries, and yet child poverty has remained stubbornly high for decades Across the Organization for Economic Cooperation and Development, which is made up of 37 countries…, the United States is consistently ranked as one of the worst in 
child poverty rates.”2

The “Anna, Age Eight Institute” of New Mexico State University established in 2019 identifies food, housing, behavioral healthcare, and youth mentors as four of ten “vital services for surviving and thriving.”3  When insecurities exist in these areas, otherwise healthy, happy students become ever increasingly exposed to negative pushes leading to physical, mental, and cognitive decline. 

Alexandra Ashbrook, Director of Root Causes and Specific Populations at The Food Research & Action Center, FRAC, reports on research that “underscores the harms of food insecurity and housing instability to health,”4 listing one harm as:

“Both food insecurity and housing instability contribute to children experiencing poorer physical and mental health and lagging behind peers in physical development, educational attainment, and labor market outcomes.”5 

As stated by 100% Chaves County, “Children, adults, and families face what we call “pushes” every day. Sometimes called adverse social determinants of health--sometimes called ACEs--these situations can push people into instability, trauma, and chaos. When that happens, 
people naturally look for some help, and in doing so can be pulled by negative forces that wear disguises like “the provider” or “the protector.” At the very worst, these relationships can be a trap that leads to abuse, exploitation, and
trafficking. 6

I have written “Go Away, Kite” as a resource for caregivers, parents, and educators as they initiate discussion regarding pushes and pulls. It is intentionally simplistic in detail and 
description. I wanted the reader/listener/participant to be able to read as much or as little into the storyline as needed, creating a springboard for sharing. 

It’s possible that on one occasion, no connection is made, while on another when memories, feelings, or experiences are stirred, they share. For instance, the behavior of the socks in 
“Go Away, Kite” might be recognized as bullying by a child who has been a victim, whereas another, who has not had a similar experience, simply doesn’t relate. If, however, the child in the latter situation ever does have to deal with a bully, the conversation they heard might have equipped them with tools to handle it.

I would encourage whoever it is that sits as a facilitator to study resources such as those provided by iEmpathize.org and their “The Empower Youth Program.” Such tools will walk them through the development of a response protocol in addition to enabling participants to “familiarize themselves with the information they need to facilitate learning about exploitation and empathy.”7

As iEmpathize states, “We all need people who will provide for us, protect us, and keep their promises to us. It’s important to figure out if someone is genuinely being that person to you, or if they’re wearing a disguise.”8 With the assistance of caring individuals in safe settings, I trust that skills for that discernment will be presented. 

May you be one of the many lights that are working to ignite society to the needs of our children and families. May you allow yourself to be an instrument that ushers in an era of thriving, healthy, successful communities. 



TEXT OF SPEECH GIVEN IN APRIL 2024 AT 
A SUMMIT FOR TRAFFICKING IN ROSWELL, NEW MEXICO

The book, Go Away, Kite came about under the simplest of circumstances, that being, the filling of space where a void existed.

At the Roswell, New Mexico February training summit where educators gathered to learn how to use the Iempathize Empower Youth Program, I asked the question, “is there a resource for those working with the very young?” Because the learning standards for that program are geared to grades six through twelve, it wasn’t the perfect fit for those working with early elementary grades.  

Within the days around that conference, I heard myself repeatedly saying, “someone should write a book.” And that is how “Go Away, Kite” came about. I realized that that “someone” could be me. There was a need. I had a skill. It sounds obvious now, but at the time, I wasn’t planning to be the instrument to bring this book into being.

But here it is, a resource for relaying the importance of life necessities such as health, safety, and happiness. It reveals universal vulnerability, the reality of the threat of deception, and the important message that strength comes from and through viable, positive relationships.

When I write, my purpose is generally to educate and inform within the setting of interesting and engaging characters, taking complicated concepts and weaving them into a theme that the young mind can grasp. This book would need to address vulnerable situations while not explicitly naming them.

For this reason, I chose characters that are inanimate objects. I chose colors that would match their intentions. I chose objects that, in the absence of hands, feet, or facial features, could have believable human interactions. I do not want the character’s feelings revealed through the illustrations. Instead, I want the children to dig deep into their limited life experiences and feel and verbally express what they observe happening on the pages.

In researching the value of using inanimate objects as characters in children’s books, I learned some interesting information. Katherine Quevedo, in her 2020 article, Not-so-still-life: Writing from an inanimate object’s point of view says, 

“Readers can empathize with it. It deepens their emotional connection to the story and the character’s feelings towards that object.”

She also confirms a point which I believed, but had not stated so eloquently,

“the reader may reserve judgment without having human markers of status to refer to when they first encounter your character.”

She adds, “your object-as-character may be unencumbered by the usual indicators of socioeconomic status, ethnicity, etc. – at least not instantly recognizable to the reader – but you can still explore culture clash, class systems, and castes. Even cliques.”

“In fact, I’d argue,” Quevedo continues, “that using cultures of inanimate objects to grapple with these types of issues can enrich reader participation beyond more expected approaches. When done well,”( which I hope I have), “ it enables the reader to engage with the characters and themes at a level that doesn’t feel didactic (on the author’s part) or biased (on the reader’s part). It opens the work up to multiple interpretations. It’s a reflection of our complex human experiences, in a symbolic, appealing little bundle.”

So, here’s a book with very simple illustrations that sets the stage for listener interaction centered around positive and negative pushes and pulls. There are four acts, each one followed by five not-so-probing questions. The stage is set. How the listener reacts and answers will depend on their life experiences and their level of engagement that day or at that stage of their life. The depth and breadth of the discussion is up to the discretion of the facilitator.

Some of the core teachings that can be established through this book are:

1. Essential situations are: a safe place, health, and relationships.
2. Safe relationships involve activities, trust, and security.
3. The loss of any of the above creates a vulnerability, narrowing the spectrum of agency.
4. Anyone can encounter positive and negative influences.
5. We can see, feel, and react kindly to the pushes and pulls others experience.
6. Anyone can and should reach out to others if they need help.

As you begin to use this resource, please feel free to give me feedback. As I learn more about the pushes and pulls, the places of vulnerability, things that need to be addressed, I plan to develop and expand the “Go Away, Kite” series.

One thing I did want to address before I close is the plan that the friends devise to drive Kite and the socks away. Balloon had been trapped and was being held against its wishes. Being inanimate objects, their technique might appear a bit aggressive. Basically, they roll themselves “bowling ball style” down the hill and strike the others sending them sailing. 

As I was contemplating my decision for this to be the means of rescuing Balloon, it occurred to me that the goal is to establish in young minds the steadfastness of their worth. As they grow in confidence of the security they have, one would hope that they will be less likely to fall for negative pushes and pulls. It’s my desire that they do not get manipulated and find themselves in the midst of a storm or even worse trapped in a bad situation.

But, and we pray that they don’t, should a child find themselves in danger, I want them to remember those friends barreling down that hill to rescue their balloon friend, and know that out there somewhere are people who care and love them so much that they will come together and storm the gates of hell to release them from the bondage.

Unfortunately, the statistics for identifying a victim of trafficking are not good. According to atlanticcouncil.org, “the world only identifies less than half of 1 percent of the estimated victims. This means that 99.6 percent of victims remain trapped by their traffickers, unable to decide where they work or who touches their bodies.”

I hope that you hear a voice saying, “someone should do something.” Only you know what that special thing is. May I encourage you to dig deep inside and draw upon your own skills and passions and become one of the many lights that are working to ignite society to the needs of our children and families. 

Together we can move heaven and earth to orchestrate a solution. May you allow yourself to be an instrument that ushers in an era of thriving, healthy, successful communities.

Jonah's Worthy Sign

 Published in 2024, Jonah's Worthy Sign reveals some interesting insight into the story of Jonah and the big fish. Join the characters of Lottie & Friends as they explore the Biblical story of Jonah with creative and imaginative eyes. 

The Foreword to the book is included in order to provide insight into the storyline.




FOREWORD


The story of Jonah has multiple facets of interpretation and many lessons to glean. There are undeniable facts about Jonah. First, Jonah is a real historical character. Second, there are fish capable of swallowing a man. Third, Jonah’s death and resurrection point to Jesus’ future victory. One can find information regarding how the story of Jonah points to Jesus who, himself, calls it a sign. Two of His parables are stories with similar lessons as in Jonah. There are details regarding the character of God. He is gracious, merciful, patient, and kind. At a deeper spiritual level, the book of Jonah teaches the concepts of Kenosis, self-emptying, and Sinat Chinam, baseless hatred. 


Jonah is introduced in the Biblical book of Second Kings.  23In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years… 25He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gathhepher.”1 This documentation in the Old Testament refers to persons and places that can be proven historically. To this add the Biblical authority of Jesus who mentions Jonah in Luke 11:30 and Matthew 12:39-41. The conclusion is clear. Jonah was a real man who told his real story.


Science records at least two fishes that are capable of swallowing Jonah whole. According to J. Vernon McGee, “There are at least two known monsters of the deep who could easily have swallowed Jonah. They are the Balaenoptera Musculus or sulfur-bottom whale, and the Rhinodon Typicus, or whale shark… A sulphur-bottom whale, one hundred feet long, was captured off Cape Cod in 1933. His mouth was ten or twelve feet wide – so big he could easily have swallowed a horse.” McGee goes on in Through the Bible Commentary: The Prophets (Jonah/Micah) to describe the condition of a man who had been within a shark for forty-eight hours. “In 1926,” he writes, “Dr. Rimmer met this man, and writes that his physical appearance was odd; his body was devoid of hair and patches of yellowish-brown color covered his entire skin.”2


“As for finding the Christ connection in this book,” states Adam Carrigan, “Jesus makes part of that easy for us since he makes a clear, typological connection between himself and the prophet Jonah.”3 Herbert Lockyer agrees when he writes, “Christ affirms that this is the only sign now set before men.”4 Likewise, 

A.R. Fausset describes Jonah’s role in pointing to Jesus, “But God prepared a great fish to be his living sepulcher, to pre-figure the three days’ burial and resurrection of the savior.”5 The importance of Jonah is that it teaches the resurrection of Jesus. According to J. Vernon McGee, “The Resurrection is one of the two pillars of our salvation upon which the ark of the church rests – the death of Christ and the resurrection of Christ… and this book illustrates His resurrection.”6


Jesus declared that Jonah would be a sign, meaning that, like Jesus, “(1) both Jonah and Jesus spent three days inside something (fish, earth), (2) Nineveh repented but Jesus’ generation will not, and (3) Jesus is the greater Jonah.”7 In addition to the sign that similar incidents happened to the two, there is the physical sign on Jonah’s body that something happened to him. As stated earlier, his skin could be read, for it told its own tale. The very uniqueness of Jonah’s account made his sign worthy of hearing. Magee says, “The gastric juices of the fish had reacted upon the individual as the fish had tried to digest him… When he stopped at a corner and a crowd gathered, they would say, ‘Brother, where have you been?’ Jonah told them, ‘I am a man from the dead. A fish swallowed me because God had sent me to Nineveh but I tried to run away to Tarshish.’ People didn’t ridicule Jonah’s story. They listened to him.”8 


Thus, Jonah’s signs were both worthy of consideration. They merited recognition because outwardly the signs spoke of a miracle. They were noteworthy because of the authority of Jesus who called them so. A.R. Fausset summarizes the case well when he writes, “Thus God, who brings good from evil, made Jonah, in his fall, punishment, and restoration, ‘a sign’ (an embodied lesson or living symbol) through which the Ninevites were roused to hear and repent, as they would not have been likely to do had he gone on the first commission, before his living entombment and resurrection.”9 In a statement that adds an exclamation point to the subject of Jonah being a sign, Fausset retorts, “His history preached more powerfully than even his awfully monotonous dirge-like cry.”10


Not only was Jonah’s story a sign spoken of directly by Jesus, but it was a sign within two of Jesus’ parables. Tim Keller with Worldpress.com defends the premise that “the whole story is basically a perfect parallel to the parable Jesus would later tell that we know as ‘the prodigal son.’”11 He explains that the parable is flipped with Jonah being the elder not the younger brother, concluding, “To me, the biggest takeaway is that the reason these are similar stories is because they are both about the gospel, and who the gospel is for.”12


The second parable of Jesus that can be applied to Jonah is the parable of the two sons from Matthew 21: 28-31. Ron Ward with University Bible Fellowship has written an educational account of this parable. “Throughout history, God has used rebellious people who repent,” Ward writes. Like the son who said, “I won’t,” Jonah later repented and went. Ward encourages those who find themselves saying “I won’t” to pray, “Please change my heart and help me obey your calling so that I may be blessed.”13


The book of Jonah does not only provide insight into history, miracles, and typology, but it also provides valuable documentation of the nature of God. In Jonah’s own words he testifies that God is gracious, merciful, slow to anger, and of great kindness. God subdues with His sovereign love as Charles Spurgeon explains, quoting John 6:37. “He does, not by any violation of the free agency of man, but by the power of His grace,” Spurgeon details.14 Jonah’s dislike of the Ninevites is put under a spotlight when Herbert Lockyer reveals, “Within the book, the selfish unbelief and vindictiveness of man is contrasted with the gracious patience and benevolence of God.”15 God’s aim is an open attitude toward the pagan world. As J. Alberto Soggin aptly puts it, “God does not want any human being to perish without having had at least the opportunity of being converted.”16


But our God is patient and slow to anger. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”17 J. Vernon McGee describes what happened in Nineveh as “perhaps the greatest revival in the history of the world… There were several hundred thousand in the city of Nineveh who turned to God.”18 When the Ninevites repented, God forgave them. McGee explains, “The city had two options. If they had not accepted His Word, they would have been destroyed… God didn’t change; He will always save people when they turn to Him.”19


Two spiritual level concepts are highlighted in Jonah. First, as the tale of the friends unfolds in this book, Mimetes felt an emptiness inside. He experienced a weight come over him after playing the role of Jonah. Unable to identify the source of this sudden extreme emotion, Monkey sought help from the others. Once he realized that what he had experienced was the presence of God, he asked, “Is it possible that the emptiness I feel is me feeling completely enveloped in God’s grace?” He continued, “Am I experiencing humbleness? Am I vile? Should I abhor myself?” What the furry friend felt was awe from the presence of God.


Together, the group learned that Jesus willingly emptied himself. The term is ‘Kenosis,’ a self-emptying. Jesus took on the form of a servant as He submitted Himself to the will of His Father. Jesus emptied Himself of outward glory while keeping His divine nature and not giving up His Godship.


Finally, is the concept of “Sinat Chinam” which means baseless hatred, or literally “hatred of grace.” When anyone rejects God’s grace, when they reject His compassion for other peoples, tribes, and nations, they are practicing Sinat Chinam. Jesus understood this hatred when He said, “But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.”20 Rabbi Jonathan Sacks in Covenant and Conversation: Genesis warns of the results of baseless hatred saying, “When people lack the ability to forgive, they are unable to resolve conflict. The result is division, factionalism, and the fragmentation of a nation into competing groups and sects… Those who seek freedom must learn to forgive.”21 It was in God’s plan that the Ninevites repent. When they did repent, it pleased God. He forgave them. The story of Jonah is certainly about drawing near to God, repentance, cleansing, and emptying of self. 


Now, let’s immerse ourselves in this imaginative play exercise where Lottie and Friends study the book of Jonah in the tale, “Jonah’s Worthy Sign.” It is my sincere desire that you and those reading with you will have an understanding of the goodness, grace, and mercy of our God.


Miss Marion




BIBLIOGRAPHY


1. Holy Bible: 2 Kings 14:23, 25.

2. J Vernon McGee, Jonah and Micah (Nashville, Tennessee: Thomas Nelson Publishers), 1991.

3. Adam Carrigan, The Christ Connection in Jonah, 

https://preachingsource.com/blog/the-christ-connection-in-jonah/ (August 2024).

4. Herbert Lockyer, All the Books and Chapters of the Bible (Grand Rapids, Michigan: Zondervan Publishing House), 1966.

5. A. R. Fausset, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Jeremiah–Malachi, vol. IV (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), 2018. Pages 579 & 581.

6. J Vernon McGee, Jonah and Micah (Nashville, Tennessee: Thomas Nelson Publishers), 1991.

7. Adam Carrigan, The Christ Connection in Jonah, 

https://preachingsource.com/blog/the-christ-connection-in-jonah/ (August 2024).

8. J Vernon McGee, Jonah and Micah (Nashville, Tennessee: Thomas Nelson Publishers), 1991.

9. A. R. Fausset, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Jeremiah–Malachi, vol. IV (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), 2018. Pages 579 & 581.

10. Ibid.

11. Tim Keller, How the Book of Jonah is the Prodigal Son Story,

https://onlyhitlergoestohell.wordpress.com/2013/03/17/how-the-book-of-jonah-is-the-prodigal-son-story/. (August 2024).

12. Ibid

13. Ron Ward, The Parable of the two sons,

https://ubf.org/resources/show/12538. (August 2024).

14. Charles Spurgeon, Morning and Evening (Peabody, Massachusets: Hendrickson Publishers), 1991.

15. Herbert Lockyer, All the Books and Chapters of the Bible (Grand Rapids, Michigan: Zondervan Publishing House), 1966.

16. J Alberto Soggin, Introduction to the Old Testament (John Bowden Trans.). (Philadelphia, Pennsylvania: Westminister Press), 1980.

17. Holy Bible: 2 Peter 3:9.

18. J Vernon McGee, Jonah and Micah (Nashville, Tennessee: Thomas Nelson Publishers), 1991.

19. Ibid. 

20. Holy Bible: John 15:25.

21. Rabbi Jonathan Sacks, Covenant and Conversation: Genesis, page 327, quoted in “Baseless Hatred” and Forgiveness,

https://www.figtreeteaching.com/uploads/1/1/9/7/119763168/baseless_hatred_lesson_plan.pdf. (August  2024).










Esther's Royal Move

  The Christian children's book, Esther's Royal Move, was released in late 2024. Here is the foreword from the book which explains more of the backstory behind the writing of the book. Shown are the covers for both the book and its supplemental workbook. Both are available for purchase on Amazon.

Learn more about these and other books on marionwrichardson.com





Workbook Supplement



FOREWORD


The book of Esther is a Biblical love story told against the backdrop of the Persian Empire palace of Shushan. Although His name is not mentioned in the text, the presence of the hand of God is evident both on the surface and through symbolism, typology, and motif. As revealed in 2 Chronicles, “The eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him.”1


Here we read of the fairy-tale selection of a king for his queen as the devotion of the heroine to her God weaves its way through the plot and all along the motif of poetic justice unravels. In addition to relaying the details of the account, it touches a wealth of genres including the literary, historical, geographical, and Biblical lexicon.


As in the study of Job, a study guide is included from which Lottie has derived her lessons. It can serve as a handy reference for adults or children who want to dig deeper into the scriptural text. In deference to the rich literary devices of the book of Esther, I included an array of similes, metaphors, and idioms in the dialogue. 


I created multiple settings where Lottie & Friends can be adventuresome as they study the text of Esther. Initially, they travel the “kingdom” of Persia setting the stage from a cart drawn by who else but Yobel, the burro. Events from the palace in Shushan are revealed as they build sandcastles at the seaside where Lottie introduces each character with a puppet made of grass reed. From there the gang demonstrates their reaction to the evil Haman while wearing masks and expressing their disdain for his actions. Finally, a storyboard becomes a visual aid in a discussion of the sovereignty of God.


A separate workbook is available which offers activities that are based on the events of Esther. In addition to color pages of the main characters, there are pages developing map and timeline study skills, literary skills, mind challenges of sequencing, sudoku, crossword, word search, word scramble, a memory game, an origami storyteller, and more.


Although Esther’s Royal Move is written for children, the wealth of Biblical allusion and harmony in Esther can be appreciated by adults. Esther’s Royal Move expands beyond the boundary of the plot and teaches much more. For those of you who want to delve deeper, I have included a supplement to my foreword on the next pages. 


It is my profound desire that the readers learn to love the book of Esther, its lovely literary form, its hidden jewels, and The Lord our God who has placed this story before us for such a time as this to study and learn about His great plan that has been presented, the rebel who has been ousted, and the savior who has come!




FOREWORD +


We see in the book of Esther motifs that have been richly woven within the lexicon of the Bible. The warp and weft of these motifs are the artistic terms, literary devices, and figurative interpretation that enrich the tapestry of narrative tying it to the other 66 books in which the guidance of the hand of Adonai, The God of Creation, is made evident. As E. W. Bullinger states, “Only one conclusion is possible, and that is that the Bible has but one Author – an eternal, omniscient Author, designing, superintending, working, and carrying out His infinite plans.”2


At the core of Esther, beginning with her name which sounds like the Hebrew word “Hester” meaning hidden, is an underwritten theme: God is hidden. Just as God’s eternal plan has been sealed in the story in the stars and the nature and role of Jesus, in this plan is imprinted in the archetype of Biblical characters, Clayton L. Fausett reports, “The typological text of Esther equally proves to harmonize with scripture through its sequencing of God’s plan of salvation with its essential roles of an adversary and Redeemer being depicted respectively through Mordecai and Esther.”3


Scripture reminds us that although God may at times hide His face, as warned in Deuteronomy 29:29, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law,”4 His Word also admonishes us to seek His face, “When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.”5 Psalm 27:8 And so it is no wonder that although not specifically mentioned, the name of God, Jehovah, can be found in four acrostics in four consecutive words of scripture in Esther.


As Matthew Henry says, “But though the name of God be not in it (Esther), the finger of God is directing many minute events for the bringing about of his people’s deliverance.”6   It is what Rabi Simon Jacobsen describes as a “hidden choreography, connecting of dots, that form our lives, only discernible in looking back.”7 As Charles R. Swindoll muses, “It is the unsearchable mind, the unfathomable will, the sovereign control, the irresistible providence of God at work, because He, though invisible, remains invincible.”8 It is through the vibrant symbolism of Esther that kingdom authority is on full display.  Fausett conveys “that some of the explicit symbols utilized throughout Esther as visible tokens to convey over-arching monarchical authority are the king’s signet ring, golden scepter, and the crowns.”9  Other recognized references from scripture are to Passover, oils, spices including myrrh, wine, a palace with courts, pillars of marble, a vast garden with trails of precious materials, lavish curtains hung from rods, and the colors white for priesthood and purple for royalty.

Three motifs, or reoccurring themes, can be identified in Esther. Two, throughout history, reflect pattern and one singularly foreshadows Jesus. The first is the pattern of King, War, and Temple as presented by Greg Killian,10  the second is the pattern described by Clayton L. Fausett as plan presented, a rebel ousted, and a Savior chosen,11 and the third is the typology found in Biblical text where over time numerous persons have served as a “type” to Jesus, the “anti-type.”


As described by Killian, in the first of the motifs, “the nation of Israel is commanded to perform three commandments sequentially after they occupy the land of Israel:”12 1. Appoint a king 2. Eradicate the offspring of Amalek 3. Construct the Temple.In Biblical history, this pattern has repeated itself at least four times:



Joshua and Moses                                 ~ the Amalekites ~ The Tabernacle

King Saul ~ the Amalekites      ~ Solomon’s Temple

King Xerxes ~ Haman & Amalekites ~ King Darius orders the rebuilding of The                                                                                            Temple

Maccabees ~ Descendants of Esau (Amalek was a grandson), the Syrians 

                        ~ Altar in The Temple restored


I think it is interesting to note that after the last two, a Jewish holiday was pronounced, the first being Purim and the second Hanukkah. 


The second motif found in Esther is that of the poetic justice within plan, rebel, and savior. Mr. Fausett documents how he has “demonstrated the existence of a rich array of types of Christ, Satan, and eternal principles throughout the book.”13 He goes on to disclose that “…figurative language typifying the heavenly king’s throne room and His temple on high, where a plan is primordially presented, a rebel is ousted, and a Savior is chosen to redeem God’s people. This progresses through the fulfillment of the atonement until its culmination when the full eradication of evil is achieved through the majesty and power of the Messiah. All sorrow turns to joy and universal peace prevails with His reign.”14 This is the major thread throughout the Bible.  Here are a few observations:


Charles Spurgeon “Patience, then, believer, eternity will right the wrongs of time.” 15


Rabi Jason Sobel “When you cannot see the hand of God, trust the heart of God.” 16


Richard T. Ritenbaugh “God is in control. Light, darkness, peace, or calamity—none of these things happen without His permission. ‘I, the LORD, do all these things,’ He says.” 17


The third motif is that of typology, defined as certain events or persons, type, that prefigure later events or persons, anti-type, the former being an implicit shadow while the latter is the explicit actual. Although Esther and Mordecai, represent stronger “types,” in Vashti, Xerxes, and Haman we do see archetype personalities and behavior.


Vashti ~ is a type of disobedient guest as described in Luke 14:15-24, the parable of the great banquet. One who has no time for God, too busy to attend his feast.

~ her banishment from Shushan parallels Satan and his prideful rebellion and 

expulsion from Heaven (see Revelation 12:7-9, 20:3; Isaiah 14: 12-19, Ezekiel 28:16) 


King Xerxes I ~ is a type of God who prepares a banquet and is a bestower who says ask and you shall receive. He represents the power of God.


Haman ~ is a type of Satan. Justice will ultimately prevail over him. He is sneaky, manipulative, and deceiving. According to Rabi Jason Sobel, “In Jewish thought Haman & Amalek are spirits of evil, degradation, doubt, destruction, prey upon weak and vulnerable in every season and generation.”18 Garrelt Wieske says, “It was not Haman against Mordecai, or the remnant of the Amalekites against the Jews; it was Satan against God. It was the serpent against the seed of the woman, and unbelief against faith. All because the devil and his followers couldn’t stand the love of God, and the enemies of the Lord and his people hated the gospel of grace.”19


Most profound is the pure typology of Queen Esther and Mordecai. “Esther and Mordecai depict Christ in His atoning and future Messianic role. Their tandem role for the salvation for mankind is displayed when Mordecai is noted donning sackcloth and ashes, while 

Esther instead dons royal robes,”20 says Clayton L. Fausett.


Esther ~ is a type of Jesus as a mediator (1 Timothy 2:5). She was willing to lay down her life. She fasted, was anointed, sought divine guidance, and grew in favor (Luke 2:52). 

Eugene Peterson observed, “The moment Haman surfaced, Esther began to move from being a beauty queen to becoming a Jewish saint.”21


Mordecai ~ is a type of Jesus, being of the royal lineage of Kish, the father of King Saul. 

He did not bow down to Haman, observes Mr. Swindoll, “following the Torah command: 

‘You shall have no other gods before me.’”22  He overturned the enemy’s plot; wore a robe, ring, and crown; was extolled and elevated; and secured victory for God’s people.   


Contrary to the poetic justice that occurs within the plan presented, rebel ousted, and savior chosen pattern, it’s important to observe the similarities between Esther to events in Jesus’ life story. Lots were cast, he was betrayed for money, falsely accused, forced to wear a robe and crown, paraded through city streets, mocked, scorned, and publicly hung. As prophesized in the bad punished, good rewarded definition of poetic justice and a 

typology in Esther, the resurrected Jesus does get extolled and exalted; given a throne, robe, crown, and scepter. He will return victor, publicly riding His white horse with a vesture on his thigh engraved with King of kings, and Lord of lords.23


As we contemplate the story of Queen Esther with God winks, hidden throughout, pointing to His divine plan for eternity, let us take away a few salient points. Charles Swindoll reminds us, “As she prepares for her finest hour, she must wait, think, pray, stay quiet, fast, and listen to her soul.”24  Got Questions Ministries assures us that “God does not 

create moral evil. For one thing, moral evil is not a “thing” to be made but a choice or

intent contrary to God’s good purposes, His holy character, and His law. Moral evil does not conform to God and His will. God is good (Psalm 34:8), holy (Leviticus 11:44; Isaiah 6:3; 1 Peter 1:16), and loving (1 John 4:8); therefore, His plans and purposes are good, holy, and loving.25


Esther and her story should serve to remind us of the omniscience, omnipotence, and omnipresence of our divine and sovereign God. He is Jehovah Nissi, our banner over us.26 We can be assured of His presence and protection over us by Isaiah 12:2 “Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.”27 His plan is carried out through His Word where it speaks to us in an eloquent language rife with symbolism, metaphors, similes, patterns, and motifs. Biblical characters remind us of the true and actual Savior, Jesus, as we read about the “types” of Him. As recipients of His divine love, mercy, and favor let us keep in the forefront of our minds that, as stated by Got Questions Ministries, “God’s sovereign rule over all things good and bad—over success and calamity for His people Israel—is cause for hope in the lives of believers today.”28


“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.”29




Bibliography


1. 2 Chronicles 16:9a

2. E.W. Bullinger, Number in Scripture (2005). New York, NY: Cosimo, Inc.

3. Clayton L. Fausett, Evidence for a Typology of Christ in the Book of Esther (2020). 

Theses and Dissertations. 8654. https://scholarsarchive.byu.edu/etd/8654 

4. Deuteronomy 29:29

5. Psalm 27:8

6. Matthew Henry, Commentary on the Whole Bible (Grand Rapids, Michigan: 

Zondervan Publishing House, 1960).

7. Rabi Simon Jacobson: 3/23 Esther’s Secret, why Jews Celebrate Purim Every Year

https://www.youtube.com/live/nySaDImzlQY?si=A2JsBOh3H5tqhsJR

8. Charles R. Swindoll, Esther, A woman of Strength & Dignity (Dallas, Texas: 

Thomas Nelson), 1997.

9. Clayton L. Fausett, Evidence for a Typology of Christ in the Book of Esther (2020). 

Theses and Dissertations. 8654. https://scholarsarchive.byu.edu/etd/8654 

10. Dr. Rabbi Hillel ben David  (Greg Killian) https://www.betemunah.org/

esther.html#_Toc34659818

11. Clayton L. Fausett, Evidence for a Typology of Christ in the Book of Esther (2020). 

Theses and Dissertations. 8654. https://scholarsarchive.byu.edu/etd/8654 

12. Dr. Rabbi Hillel ben David  (Greg Killian) https://www.betemunah.org/

esther.html#_Toc34659818

13. Clayton L. Fausett, Evidence for a Typology of Christ in the Book of Esther (2020). 

Theses and Dissertations. 8654. https://scholarsarchive.byu.edu/etd/8654 

14. Ibid.

15. Charles Spurgeon, Morning and Evening (Peabody, Massachusetts: Hendrickson 

Publishers), 1991.

16. Rabbi Jason Sobel, Aligning with God’s Appointed Times (North Hollywood, 

California: RJS Publishing), 2020.

17. Richard T. Ritenbaugh, Forerunner, “Prophecy Watch,” March 1999.

https://www.bibletools.org/index.cfm/fuseaction/Library.sr/CT/PW/k/187/

cyrus-gods-anointed.htm

18. Rabbi Jason Sobel, Aligning with God’s Appointed Times (North Hollywood, 

California: RJS Publishing), 2020.

19. https://www.christianstudylibrary.org/article/esther-3-–-haman’s-devious-plan. 

August 2023. Garrelt Wieske

20. Clayton L. Fausett, Evidence for a Typology of Christ in the Book of Esther (2020). 

Theses and Dissertations. 8654. https://scholarsarchive.byu.edu/etd/8654

21. Eugene H. Peterson, Five Smooth Stones for Pastoral Work (Atlanta: John Knox Press) 1980. 

22. Charles R. Swindoll, Esther, A woman of Strength & Dignity (Dallas, Texas: 

Thomas Nelson), 1997.

23. Revelation 19:11,16

24. Charles R. Swindoll, Esther, A woman of Strength & Dignity (Dallas, Texas: 

Thomas Nelson), 1997.

25. “Why does Isaiah 45:7 say that God created evil?” GotQuestions.org. 

https://www.gotquestions.org/Isaiah-45-7.html. March 2023.

26. Exodus 17:15

27. Isaiah 12:2

28. “Why does Isaiah 45:7 say that God created evil?” GotQuestions.org. 

https://www.gotquestions.org/Isaiah-45-7.html. March 2023.

29. Revelation 7:9-10