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.
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