We’re more or less at the end of the book of Esther now. It closes with a postscript that describes how both Esther and Mordecai worked together to write letters and create legislation (e.g. Esth 9:29). Esther has of course grown up from being a girl to a woman during the course of the story. Her relationship to Mordecai is no longer primarily as a submissive daughter, but she now works side by side with him as an equal. It’s hard to deduce exactly which of the two had the most clout in terms of authority – Esther was “royalty”, but it was Mordecai who had the signet ring, and so he probably gave the rubber stamp to new laws. Nevertheless, we don’t see them competing with each other but working as a team.

Now it would be rather dodgy hermeneutics to attempt to extrapolate from this story some kind of Biblical principle for women in church leadership. For one thing, Esther’s role was not ecclesiastical but civil. But we do see here an example of how the genders can work together harmoniously, rather than being at odds with each other.

I believe that Scripture teaches both equality and complementarity. This should not surprise us, since “complementarians” and “egalitarians” are eager to affirm both. The differences between the two camps lie in exactly where the emphasis should be placed. Both concepts can sometimes be pushed to mean more than they ought to.

Equality

To start with, the Bible clearly teaches “equality” between men and women. But to say two people are “equal” is meaningless unless you define in which way they are equal. Common sense tells us that people are not equal in every conceivable way – we have different heights and weights, different skin colours, different aptitudes. Men and women even have some different body parts. Women get to bear and nurse children, while men get to, um, pee standing up.

Equality also should not be made to mean that everything must be a perfect “50-50” split. Some feminists have criticised Jesus for picking 12 male disciples. Shouldn’t he have picked at least 6 women if he believed in “equality”? A husband and wife whose idea of equality dictated that they each do no more than exactly 50% of the housework would probably end up fighting all the time because they would always think that other’s contribution was less than half. This approach to equality is actually self-centred, since it is all about me getting “my fair share”.

So how are men and women equal? We are equal in worth and dignity. We are equally bearers of God’s image (Gen 1:27). We are equal in our capacity to be loved and used by God. There is also equality in how we are to be saved (Gal 3:28) and our capacity to be Spirit-filled (Joel 2:29) and recipients of his power. There is no excuse for feelings of superiority then, over the opposite gender.

Complementarity

Complementarity can be misunderstood too. It doesn’t mean that there is a list of strengths that characterise all women which correspond exactly to a list of weaknesses that characterise all men. Women are a diverse group and men are a diverse group. You can make generalisations (e.g. “men like buying gadgets, women like buying clothes”), but they are only generally true. Those who don’t fit the stereotype are not necessarily any less feminine or masculine as a result.

We should also note that just because women complement men, doesn’t mean that harmony is automatic. In fact, the opposite can be true. People with different personalities, strengths, and perspectives can often clash horribly.

So it is not enough to merely say that men and women complement each other. We must actively seek to promote harmony within that diversity. It means male leaders being willing to empower and include women in the life and ministry of the church, recognising that they can contribute something that is lacking in an exclusively male dominated environment. (The reverse is also true, given that in many churches, the women outnumber the men).

An example of this might be the benefit it brings to a small group or youth group to have a mixture of male and female leaders. Not only might they bring different styles of leading or giftings to the group, but one-on-one discipleship or counselling is more effective and appropriate in same-sex pairings (this may be one reason behind Jesus’ choosing 12 male disciples). Aquila and Priscila seem to be a good example of a husband-wife team who worked so effectively together that they are always mentioned as a pair.

A right understanding of the Biblical principles of equality and complementarity should eliminate jealousy and competitiveness between the genders, as we learn to appreciate the unique and valuable contributions that those who are not like us can offer.

We have already looked at the way that Esther didn’t speak up in Haman’s defence despite his pleading with her for his life (Esth 7:7). At least some form of justice was served, even if he was executed on a false charge. But we have a second example of lack of mercy in Esth 9:13, where Esther asks for a second day of slaughter. Clearly she is determined that the task be completely finished, understanding this as a holy war (hence the refusal to take plunder, despite the edict allowing it).

Spiritual Warfare – No Mercy

The New Testament makes it clear that there is to be no more physical fighting against people, but there is a spiritual war to be fought, which is just as real. Holy war is in effect spiritualised.

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Eph 6:12

For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ. 2 Cor 10:3-5

As with holy war, in this spiritual battle, there is to be no mercy. No truce can be made in the battle against sin. The Puritan John Owen recognised this when he said, “be killing sin or it will be killing you”. We have an enemy who is out to destroy us, and therefore to adopt a pacifist stance is tantamount to suicide.

Show Mercy

However, when we consider the New Testament picture on how we are to treat our human enemies, a very different picture emerges. We are called to love our enemies, not destroy them (Luke 6:27-28). And in particular, mercy is held out as a virtue that should characterise the followers of Jesus.

Blessed are the merciful, for they will be shown mercy (Matt 5:7)

Be merciful, just as your Father is merciful. (Luke 6:36)

One question that emerges is whether there is ever a time that mercy should be withheld? Do we always have to let people off the hook, or is there a time for justice to run its course? In 2 Pet 3:9, we are told that God will reach a time where he will execute judgment, but he prefers to show mercy, which explains why there is a delay in the return of Christ. He would prefer people to receive his grace and forgiveness than his wrath and judgment.

The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. 2 Pet 3:9

Naturally the great deliverance of the Jews from Haman’s wicked plot was the cause of much celebration and feasting (Esth 9:17-18). But Mordecai and Esther were determined that the story should not be forgotten, so they instituted an annual holiday to commemorate it – the festival of Purim (Esth 9:20-21).

Although Christians do not celebrate Purim, we do have our own annual celebrations of Christmas and Easter, where we remember different parts of the story of the great deliverance we have experienced through the incarnation, sacrificial death and resurrection of Jesus. And we have the communion meal, specifically instituted by Jesus himself as a “remembrance” of him (Luke 22:19).

I want to briefly consider a few elements of the way the Jews observed Purim and how they relate to our own times of “remembering”.

First, Purim involved giving. In some ways, Purim is similar to our Christmas, as it was a winter holiday in which they they gave gifts to one another (Esth 9:22). Note however that giving to the poor was explicitly part of it. Sadly Christmas has become a holiday all about giving to those who will give presents back to us.

Second, they told the story. In Esth 9:24-25 we have what some have called a creedal statement, summing up the essence of the story of Esther. We tend to do this well at Christmas, with our nativity plays and carol services rehearsing much of the Biblical account. However, I am not sure we are always so good at this when it comes to communion and Easter. Often we skip past telling the story of the cross and resurrection in favour of teaching the theology of the cross and resurrection. Of course, theology is vitally important, but it is worth considering why each of the four gospel writers devote almost half their books to simply recounting the events of the final days of Jesus earthly life.

Third, it was a celebration. Sometimes our way of remembering can be overly sombre and introspective, such as when we observe a minute of silence held to commemorate the dead. And indeed the Jews did have times of fasting (Esth 9:31), but the overall feel of Purim was a one of joy since their mourning had been turned to joy (Esth 9:22). It is important that when we celebrate the Lord’s supper, it is a genuinely joyful occasion, even if there is an appropriate solemnity to it as we consider the gravity of what Christ endured on our behalf. Like the early church, we should eat with “glad and sincere hearts” (Acts 2:46).

Fourth, it was a community affair – everyone gathered together and celebrated as a community. Though we do have this emphasis on family at Christmas, often the way we do communion is very individualistic, simply due to the logistics of being sat in rows. Maybe we would do well to celebrate communion more often in our homes at meal-times, gathered with small groups of believers, in order that we may remember together.