Messianic Parallels: Esther and Jesus

“It’s taken me far too long to see the Bible as God’s story. Elisabeta Karp is a writer and teacher who helps me see how God has woven both the Old and New Testaments together, pointing us all toward Messiah Jesus . . . Elisabeta takes us on a profound journey of messianic prophecy, showing us how all of the Bible is purposeful, intentional, and woven together as God’s grand story.” —ESTHER FLEECE ALLEN Author of No More Faking Fine: Ending the Pretending “The Bible is many things, one being Israel’s family diary. Having long advocated for looking at Scripture with a narrative lens—a typically Jewish approach—I was immediately struck by Elisabeta Karp’s presentation. She brings a creative hermeneutical approach to biblical interpretation in her easy-to-read book. Those wishing to better grasp God’s word and connect the dots between the Old and New Testaments will find her work very helpful. Happy to commend.” —JEFFREY SEIF Executive Director, Union of Messianic Jewish Congregations “In the pass of Cirith Ungol, the wise hobbit Sam turns to his friend Frodo and reflects, ‘I wonder what sort of tale we’ve fallen into?’ The question instantly clears the fog and reminds us, with shocking clarity, that each of us finds ourself in a story far more profound and magnificent than our own. It is within this heart-pounding premise that Elisabeta Karp shows us not only the Bible’s grand story, but the countless ripples that resonate throughout. Having studied the Bible for nearly fifty years, I was shocked and delighted by all that I learned from The Story Ripples of the Bible. May you be similarly captivated, and may the ripple effect of your own devotion spill into the lives of all whom you encounter!” —SCOTT BROWN Missionary, Chosen People Ministries “In our late modern era, people are looking for more than left-brain analytical, abstract thinking. They want more than lectures, outlines and bullet points. They are hungry for stories. The genius of the Bible is that it is the grand and true story of the world. Long after all the dissertations have been written, defended, and collected dust on shelves, these stories will continue to resound, reverberate, and ripple to the end of time. With her master metaphor of ‘story ripples,’ Elisabeta Karp has illuminated for us the inspired dynamic of Scripture, and the supernatural providence of God in ‘HisStory.’ The Creator drops these stones—of the archetypal stories of real events recorded in the Hebrew Bible—into the deep waters of history. And when their waves and ripples hit you and me, we are immersed in the same primordial flow of living water that was God’s relational activity with his earliest people. Karp helps us understand how the mother of all Bible studies on the road to Emmaus must have transpired (Luke 24:27). How did Jesus explain how Moses wrote of him? Surely messianic prophecy is not merely stated predictions in propositional form but also embedded in the stories of the Torah and the Hebrew Bible, as they pre-figure the Messiah. The church will not be successful in fulfilling her mandate to win the Jewish people to Messiah (Rom 11:11–14) by philosophical apologetics or systematic theological discourse. She will need to re-tell their stories showing how they inherently point to Messiah Jesus. With fresh language and insights into the deep patterns of story, Karp’s work demonstrates the unity of the Bible as one book, with waves going in one direction, toward the Messiah and the consummation of his kingdom. Whether we are communicating with younger late-modern Westerners, the majority non-Western world, or the Jewish people, we need the biblical communication dynamics of Karp’s The Story Ripples of the Bible.” —WILLIAM BJORAKER Co-author with Tom Steffen of The Return of Oral Hermeneutics: As Good Today as It Was for the Hebrew Bible and First-Century Christianity The Story Ripples of the Bible How Stories in Scripture Move Toward Messiah by ELISABETA KARP Foreword by Zhava Glaser WIPF & STOCK • Eugene, Oregon THE STORY RIPPLES OF THE BIBLE How Stories in Scripture Move Toward Messiah Copyright © 2025 Elisabeta Karp. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401. Wipf & Stock An Imprint of Wipf and Stock Publishers 199 W. 8th Ave., Suite 3 Eugene, OR 97401 www.wipfandstock.com paperback isbn: 979-8-3852-2235-3 hardcover isbn: 979-8-3852-2236-0 ebook isbn: 979-8-3852-2237-7 version number 062525 While I relish the enlightening world of seminary, this book is dedicated to all who desire to deepen their study of the Bible and grasp key connections between the Old and New Testaments without the hurdles of theological jargon. Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.” —Matthew 13:52 Contents Permissions | ix Foreword by Zhava Glaser | xi Introduction | 1 Chapter Abraham | 17 Story Ripple: Disinheritance and Regrafting | 17 Story Ripple: From Barren to Bearing | 26 Chapter Joseph | 32 Story Ripple: The Good News of Reconciliation | 32 Chapter Moses | 37 Moses and Messiah Parallels | 37 Theme: Unique Relationship and Appearance | 41 Story Ripple: A Key Gentile Encounter | 46 Story Ripple: Building a Dwelling Place for God | 52 Story Ripple: Redemption Rises in the East | 59 The Exodus (Ripple) Effect: From Israel’s Deliverance to Your Redemption | 66 Chapter Israel | 72 Story Ripple: The Hope of a New Covenant | 72 Jesus’ Desert Testing Parallels Israel’s Wilderness Wandering | 77 Chapter David | 91 PART ONE Messianic Beginnings: Parallels between Samuel and John the Baptist | 92 Re-reading David and Goliath as Messianic Prophecy | 93 PART TWO Isaiah’s Suffering Servant: A Joseph-Like David | 106 PART THREE New Testament Theology | 113 Three Ancient Promises | 118 Chapter Esther | 126 Divine Favor in the Book of Esther | 127 Messianic Parallels: Esther and Jesus | 128 The Genius of Irony in the Book of Esther | 132 Conclusion | 138 Bibliography | 143 viii Chapter Esther 1 For we are a fragrance of Christ to God among those who are being saved and among those who are perishing: to the one an aroma from death to death, to the other an aroma from life to life. —2 Corinthians 2:15–16, NASB Many women in the Bible are marvelous heroes who not only evoke God’s image in their day but also receive the privilege of imaging the Messiah himself. Esther is one of them. God includes Esther and her story in the line of great biblical heroes who serve as a foreshadowing fragrance of the Messiah and his story. One of the first things we observe about the book of Esther is that God’s name is never directly mentioned. In fact, God is not identified or brought up at all. This does not mean God is not active or that this book is not Scripture; rather, it simply gives us a different and indirect window into viewing God’s activity and character, one that exercises faith—which, in one sense, is what this book is all about. So while God may remain hidden, he is surely present. In the book of Esther, God is to be found in and through his people. And when we consider Esther herself, we are overwhelmed with characteristic signs of God’s mighty hand at work. 1. Much of the following content comes from an article I wrote in an eBook: “Lessons from Esther: A Female Perspective.” Purim: God Saves His People. 24–27. Chosen People Ministries, 2022. https://chosenpeople.com/lessons-from-esther-a- femaleperspective/. 9 C h a p t e r E s th e r DIVINE FAVOR IN THE BOOK OF ESTHER God’s favor rests upon Esther in such conspicuous ways—ways that in fact serve as flashbacks to other biblical people whom God raised up and used for special purposes, people like Joseph and Daniel, who also experienced the Lord’s favor for divine (and messianic) purposes. But not only will Esther echo biblical figures from the past, she will foreshadow the future Messiah himself, as we shall see. God’s presence can be spotted by the way he is powerfully with Esther, continuously giving her immense favor in everybody’s eyes from the beginning to the end of the story. And I mean continuously, beginning with the strong relationship she has with her cousin, Mordechai, who “took her as his own daughter” when her parents died (Esth 2:7). From there, 1. Esther receives favor in the eyes of the eunuch who was in charge of the harem (2:9) and then in the eyes of the king himself so that she becomes queen of Persia (2:17). 2. An often overlooked detail is that Esther even has favor in the eyes of Haman himself, which not even Mordechai possessed (5:12). And this favor in her enemy’s eyes plays a providential part in causing Haman’s downfall. 3. It is colossal favor that causes the king to extend his scepter to Esther when she transgresses the law of approaching the king without being summoned (5:2). 4. It was great, divine favor that moves the king to heed the voice of Esther, a woman and a Jew, over his highest favored, male advisor, Haman (Esther 7). 5. In the end, the king gives Esther and Mordechai free reign to write and seal another edict counteracting the edict that he had granted Haman (8:8). Truly, “the king’s heart is a stream of water in the hand of the Lord; he turns it wherever he will” (Prov 21:1). Such persistent favor is neither coincidence nor random luck; it can only proceed from God. Also, this kind of divine favor was not new or unique to Esther, and I’m on the side of believing both Mordechai and Esther were aware of God’s hand moving around and within them. After all, they would have recognized the ripples of this divine favor in their people’s history: it was the same favor of God’s presence that followed Daniel into 10 The Story Ripp l e s o f t h e Bib le exile, giving him wisdom above and beyond all the other wise men (Dan 1:17–20, 2:46–48, 5:13–16, 6:3). It was also this same favor that raised Joseph from slavery and prison to be the second highest in command over all of Egypt (Gen 41:38–41). And of course, we can go on and on. There’s always a divine agenda behind such considerable favor causing highly improbable and unlikely events. Esther’s favor reveals God’s quite obvious presence, despite his hiddenness. Additionally, this divine favor, like in Joseph’s story (Gen 45:5–7), results in the saving of God’s people! Now, it must be said that divine favor does not remove trials, nor does it promise comfort. Just like Joseph and Daniel experienced setbacks and suffering despite God’s favor in their lives, Esther too encounters difficulties, fears, and risks—including the risk of death (Esth 4:11). I believe there’s enough evidence in Esther 4 to infer that Esther experiences hesitation, anxiety, and the very real and human temptation toward self-preservation. Perhaps she desired to be silent instead of speaking out, or perhaps she even confused silence with submission—which many women do! Yet, whatever her inner conflict was, Esther stands as an example to us all, male and female, as we see her overcome very real and human struggles and choose to perform the will of the Lord, even to the point of potentially perishing (Esth 4:16). Also, let us not overlook the fact that Esther becomes more confident and spiritually strengthened for her destined mission only after she calls for communal fasting and seeking the Lord (Esth 4:16). Additionally, Esther surrounds herself with godly counsel and trustworthy voices in tune to God’s will like Mordechai. His advice not only forever altered the course of Esther’s life, but it saved lives! MESSIANIC PARALLELS: ESTHER AND JESUS Finally, God includes Esther in the line of great biblical heroes who had the highest privilege of foreshadowing the Messiah himself. Although centuries apart, Esther and Jesus share much in common! It’s almost as if they have a similar heart, a similar spirit, and even similar words. Let’s look at some texts. 11 C h a p t e r E s th e r Divine Favor Firstly, the divine favor that rippled through the lives of Joseph, Daniel, Esther, and so many others within the Bible culminates in Jesus, who experienced “favor with God and man” (Luke 2:52). We see God’s favor at work in Jesus as he teaches with authority, unlike the scribes and teachers of the law (Matt 7:29). We also know that all his miracles were prayers favorably answered from above, even the raising from the dead. After resurrecting Lazarus, “Jesus lifted up his eyes and said, ‘Father, I thank you that you have heard me. I knew that you always hear me’” (John 11:41–42). Lastly, like Joseph and Esther, the divine favor that rested upon Jesus resulted in a great salvation—of both Jews and gentiles. Seeking Support Next, we see Esther ask for support by inviting the Jewish community and her young women to fast with her before going to the king at the risk of death. Esther 4:16 says, “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day. I and my young women will also fast.” Likewise, Jesus invited his disciples to support and keep watch with him in the garden of Gethsemane just before going to the Sanhedrin and Pilate at the risk—or guarantee—of death. Matthew 26:38 says, “[Jesus] said to them, ‘My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me.’” In their last hour, Esther and Jesus both wrestle with the looming threat of death, seek the Lord, and request the support of others. Willingness to Die Significantly, we observe both Esther and Jesus sharing a courageous willingness to die for their people out of profound love and submission to God’s will. After wrestling and praying and fasting, they both arrive at a new strengthened posture that enables them to choose courage and sacrificial love in the face of death. Esther’s famous words “If I perish, I perish” (4:16) bear a strange semblance to Jesus’ own blood-sweating words: “Not as I will, but as You will” (Matt 26:39). Both deeply internalize the unavoidable reality of facing death and reach the same resolve: your will be done (Matt 12 The Story Ripp l e s of t h e Bib le 6:10). Indeed, both Esther and Jesus could say with confidence, “No one takes [my life] from me, but I lay it down of my own accord” (John 10:18). Intercessors Between Life and Death Finally, Esther and Jesus both function as mediators interceding between life and death for their people. Esther 8:3 says, “[Esther] fell at [the king’s] feet and wept and pleaded with him to avert the evil plan of Haman the Agagite and the plot that he had devised against the Jews.” Romans 8:34 says, “Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.” And if you haven’t already noticed, both Esther’s and Jesus’ intercession succeeds in changing or canceling the edict that stood against God’s people condemning them to death. Esther 8:8 records the king granting Esther and Mordechai the equivalent of a blank check to write a new edict “as [they] please with regard to the Jews, in the name of the king, and seal it with the king’s ring, for an edict written in the name of the king and sealed with the king’s ring cannot be revoked.” And regarding Jesus, Col 2:13–14 says he forgave us all our trespasses “by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.” Interestingly, the very next verse bears a striking resemblance to what happened to Haman: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Col 2:15 NIV). Not only was Haman disarmed, but he died publicly on the very gallows he had built for Mordechai (Esth 7:10), who emerged triumphant in his fight against Haman. To be sure, Jesus’ intercession is greater in that it actually revoked and canceled the edict condemning us to death. Nevertheless, Esther’s story is a major foreshadowing of the gospel story and Jesus’ intercession. Her story serves as a prophetic ripple moving toward a better intercessor and a bigger salvation. The Messiah comes sharing in her experience, and his story would even be patterned upon her own. If you think about it, Hadassah (Esther’s Hebrew name) emptied herself of all the familiar comforts of her people, taking on the form of a slave in the king’s harem. Going from Hadassah to Esther was a major humbling and, in many ways for her, death. She would experience perpetual separation from Mordechai and her people, the denial of her Jewish identity and heritage, and the scandal of identifying with the corrupt ways of the 13 C h a p t e r E s th e r Persians especially as a concubine. But, like Joseph, she rose up in rank, and as queen, she quite literally sat at the right hand of the king. That position and the immense favor she experienced in the sight of the king enabled her to intercede for her people and succeed. We know that Jesus—though he existed in the form of God—emptied himself of the glories of heaven and gave up his divine privileges, not counting “equality with God a thing to be grasped” (Phil 2:6). He took on the humble position of a slave (Phil 2:7) and took upon himself all our corrupt ways and sins. Jesus had immense favor with God all throughout his life, and even in his death, his sacrifice pleased God so that he rose from the dead and took a seat at the right hand of God where he now effectively intercedes for us. “Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us” (Rom 8:34). This picture of the Messiah dying, rising again, and sitting at the right hand of God is not strictly a New Testament idea. As we’ve seen, this pattern is uniquely sown and developed in the lives and stories of many of God’s people before Jesus stepped onto the scene (like Joseph). Even national Israel’s exiles and destruction always came with the hope of restoration and, in the strong messianic language and imagery of Ezekiel, the resurrection of both the land and the people (Ezek 36:8–12, 35; 37:11–14). Perhaps this is why we observe an exasperated Jesus saying to the disciples on the road to Emmaus: “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:25–26). The pattern was always there, rippling through both the stories of Israel and the prophets. In summary, it is the hidden spirit of Jesus that moves in the events of the book of Esther and within Esther herself to pave the messianic path of selfless sacrifice. Esther truly was “a fragrance of Christ among those who are being saved [her people] and among those who are perishing [Haman]. To the one an aroma from death to death, to the other an aroma from life to life” (2 Cor 2:15–16). I conclude this first section in chapter Esther with a brief encouragement on the themes we just examined. Though God might seem hidden in your circumstances, he is in fact very present, working behind the scenes of your life out of a profound, selfless love. When you know in your innermost being that you have such a self-sacrificing mediator fighting for your life 14 The Story Rippl e s of t h e Bib le and taking your death, you can follow him into the riskiest and scariest situations of life—or death. And even if we perish, we perish unto resurrection and everlasting life with our Messiah.