Hidden in Plain Sight: Esther and a Marginalized Hermeneutic

By Robert P. Debelak Jr.

Hidden in Plain Sight explores the potential contours of reading biblical narrative. The Old Testament book of Esther is used to advance a prospective shape for this reading method, and proposes a profile for curriculum design. This work demonstrates that the text of Scripture itself proposes a reading method.

Esther is an underestimated heroine in her story world. Her character is informed by the silent actions of Vashti and by the intentionality of Mordecai. She is confronted with a writing that challenges her with few options, each of which is deconstructed and focused in community dialogue. At a pivotal stage in the narrative, she acts in solidarity with those under a death threat, emerging as an agent of life.

Esther's actions and speeches are traced as one entry into a story world, proposing a means for students of Scripture to gain appreciable reading skills via sensitivity to the general components of Old Testament narrative. This reading informs a study method enabling direct engagement with a text and appreciation for the art of literary crafting. The approach is suitable for Christian education and biblical study settings at the academic level, and for use in local church ministries.

• Language: English
• Publisher: Wipf and Stock
• Release date: Feb 15, 2008
• ISBN: 9781498275378

Robert P. Debelak Jr.

Rob Debelak is associate professor of biblical studies at Lee University, Cleveland, TN. Rob is a graduate of Columbia Theological Seminary, Decatur, GA. (He also holds degrees from the Community College of the Air Force, the City Colleges of Chicago, Ohlone College, East Coast Bible College, and the Church of God Theological Seminary.)

Book preview

Hidden in Plain Sight

Esther and a Marginalized Hermeneutic

Robert P. Debelak Jr.

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HIDDEN IN PLAIN SIGHT

Esther and a Marginalized Hermeneutic

Copyright © 2008 Robert Paul Debelak Jr. 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, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

www.wipfandstock.com

ISBN 13: 978-1-55635-499-1

EISBN 13: 978-1-4982-7537-8

Manufactured in the U.S.A.

Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV®. Copyright© 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.

Scripture marked KJV taken from the King James Version.

Table of Contents

Title Page

Preface

Acknowledgments

Chapter 1: Biblical Story

Chapter 2: A Reading of Esther

Chapter 3: Findings

Chapter 4: Conclusion

Appendix 1—Study Questions on the Text of Esther

Appendix 2—Framing Observations

Appendix 3—Compiling Narrative Observations

Charts

Bibliography

This effort is humbly dedicated

to the One hidden among us in plain sight.

Preface

This analysis of a biblical narrative is intended for readers of English translations of Old Testament scripture 1 (knowledge of Hebrew or Greek not required). It gears toward raising an awareness of what is present and absent in a select text. Using the book of Esther, a prospective shape for a reading method is advanced to introduce examination of biblical story. 2 Tracing Esther’s character, actions, and speeches is one entry into a story world; her role proposes a reading with sensitivity to the general components of Old Testament narrative and an appreciation for the text’s literary art.

A brief overview on the power and construction of narrative begins the discussion. General comments review: a need for reading biblical narrative, a function of biblical stories, a research focus, and a sketch of developing the case for this reading model. The overview elaborates on the selection of the Esther story as representative of this proposed reading method, identifying four movements for engaging this literary genre in scripture. Stemming from the story of Esther (and informing the structure of this entire work), this approach involves: an awareness of self (backgrounds), searching the text (making observations), seeking meaning (interpretations, options, and implications), and living learned values.

A reading of Esther is supplied in chapter 2 with sensitivity to the narrative features of the text: narrator, characters, plot, space (setting), time, and style. The text is outlined in four major movements of character development that correlate with the above cited major components: Introduction, Crisis, Action, and Solidarity. To maintain the integration of narrative features, subsections of discussion relate titles and themes via comparison and contrast.

While historical-critical readings are needful and play an important part in the apologetic quest for truth, the potential to value the beauty and power of the story itself can be overlooked. Astute literary-critical analysis is a helpful companion in the reading journey, and based on Esther’s example, may critique, but not (purposely) dethrone, other reading practices. Intentional inclusion of literary analysis in reading commitments is like Esther—the contribution is made when brought from periphery to center, beauty is recognized, and when the objective to lead readers in a positive direction (toward life) is acknowledged.

A brief summation prepares for discussion of select findings (implications). A case for reading biblical story asserts narrative features are present before readers; however, if ignored or if readers fail to discern these elements of biblical story, the delightful impact of biblical narrative remains hidden in plain sight, awaiting future discovery. The challenge is to learn an effective reading method of this genre—a method that does not neglect Esther (or narrative readings) in one’s commitment to the study of scripture. Sources used in this work appear in footnotes and bibliographic citations. A separate section of supplemental resources is also included.

Three appendices offer practical illustrations for students to compare their own work with: Appendix 1—Study Questions on the Text of Esther provokes thought and discussion relative to the reading in chapter 2. Appendix 2—Framing Observations identifies key features/facts of a text. Findings from Esther chapter 1 are framed as: declaration of finding, supporting discussion, and appropriate documentation. Emphasis is on observation rather than on interpretation. Appendix 3—Compiling Narrative Observations categorizes findings, illustrated by isolation of a particular narrative component. The element of setting from Esther chapter 1 demonstrates development of one aspect of this study (included in chapter 2, a reading of Esther).

1. Old Testament is used out of respect for the time-honored status of this formative literary collection. The regard this esteemed body of literature is held in by the Judeo-Christian faith traditions bespeaks its contribution to life, faith, and ethic.

2. Readers unfamiliar with definitional aspects of biblical narrative are referred to works by Amit, Bar-Efrat, Alter, Fewell, Ryken, and the Mickelsens, to name only a few helpful resources. Full bibliographic citations appear at the end of this work.

Acknowledgments

As a faculty member of Lee University, Cleveland, TN, I am fortunate to be encouraged in my spiritual journey by family, friends, a faith community, and fellow faculty committed to academic excellence and partnership in quality Christian ministry. The giftedness of others sharpens my own awareness of who I am as a reader and as a teacher.

Dr. Terry Johns, Church of God Theological Seminary, is a constant friend, insightful colleague, and faithful dialogue partner; your passion for theology and people challenge me to see the importance of those marginalized in our world. Dr. Cheryl Bridges-Johns, Church of God Theological Seminary; thanks Cheryl, for helping me see the text more clearly. Dr. Jackie Johns, pastor, New Covenant Church of God; thank you for the encouragement to study and teach the Word of God in a ministry context.

I am grateful for the guidance in my doctoral program project (2003) rendered by Dr. Kathleen O’Connor of Columbia Theological Seminary; Kathleen, thank you for introducing me to the biblical Esther and for your dedication to excellence in scholarship. I offer a word of thanks to Dr. Paul Conn, President, Lee University, for his commitment to quality education and for his investment in the faculty of Lee University.

The friendship of Dave and Sue Griffith, Doyle and Brenda Howard, and students of Lee University is a gift beyond words. My parents, Robert (deceased) and Eilene Debelak, and my brothers, David and Patrick, and their families, support me in their love and prayers.

Most of all, to my wife, Gudrun, and my sons, Bobby, Daniel, and Micah, thank you for your love and support. Your encouragement is a significant reason for this work coming to fruition.

1

Biblical Story

A good story is irresistibly persuasive.

—Yairah Amit1

A Need for Reading Biblical Narrative

The proclivity to tell story is part of human experience. Ask someone to rehearse the events of their day, and the response is a story. Jokes are told as funny stories. Eager listeners tune in to hear personal and political stories. Readers flock to newsstands for the latest international story. Daily interaction occurs as personal traits engage a world of change. Conflict pinnacles and subsides; it mounts or is resolved. How one tells the story of their life says much about their worldviews and coping skills. People communicate effectively in narrative forms. In short, we are narrative beings; we like a good story and we like to tell good stories.

What makes a story good? What riveting features of a saga glue one’s attention to the pages of a text? Subjective responses vary with personal taste; but a gripping story line and the style by which a story is conveyed acknowledge the background and shaping of protagonists (heroes, heroines) and antagonists (villains) readers can identify with. Audiences interface with the actions, emotions, challenges, etc., of the characters in their contexts. These experiences build a platform for sympathy, empathy, emulation, and the like. The more one can see herself or himself in the manners, celebrations, and struggles of the characters, the more an individual reader enters the world of the story.

Given the penchant to good story, intentional ministry opportunity exists for Christian education emphases to foster reading the Bible as narrative. Raising a reader’s sensitivity to the presence of narrative genre (and its qualities) in the Bible is the focus of this work. As narrative beings, knowledge and analysis of narrative components heighten appreciation for the prose elements of scripture. Heightening this awareness, however, is not without challenges.

In an era exhibiting less than optimum biblical literacy rates,2 the diminished capacity to appreciate Holy Writ is in part due to a reader’s unfamiliarity with what to look for in stories of the Bible. Passing acquaintance with general content of a few Bible stories may be present at varying levels in any given ministry setting, yet it is becoming rare to hear substantive discussion from pulpit, pew, or pupils on the components and crafting of biblical story. Culturally conditioned readers can demonstrate a general interest in good story, while projecting a largely obscure awareness of their appreciation for the specific qualities of that story. Reflective of Stone and Duke’s embedded theology,3 a framework of presuppositions becomes more meaningful as basic assumptions are subjected to greater and more deliberate scrutiny. Thus, a general appreciation for good story may be acknowledged, but concrete commitments of reading remain veiled in one’s personal analysis. To help alter this, a schematic is sought that will empower readers to identify, comprehend, analyze, and evaluate a text for personal and corporate meaning.4

Function, Power, and Biblical Stories

The presence of biblical stories testifies to the perpetuation of memories belonging to one era or group, providing a sense of identity, testimony, and historical continuity for subsequent generations of diverse audiences. One generation learns from another as telling the story of the past is a mechanism for coping with exile and disruption.5 For readers inheriting these narratives, the biblical stories entertain while simultaneously evoking response. The scrutiny of biblical narratives reads the reader, and among many possible outcomes, imparts social mores, questions ethics, and offers character skills to deal with life. Readings elicit reactions that critique or inform the status quo, personal perspectives (faith, social, political, etc.), and the like.

These bare functions of story are relevant to contemporary Christian faith communities seeking to understand ancient biblical narratives for devotion and doctrine:

The theological viewpoint that Christians form in the course of the life of faith is a distinctive set of many views, each relating in one way or another to the Christian message of God. Exactly what that message means is of primary concern to those seeking to understand their faith. In the church its substance is transmitted from generation to generation by means of the language of faith, a loose-knit collection of stories and symbols.6

As theology and worldviews (for these communities) are often shaped and reframed through perceptions derived from chosen passages of scripture, it is incumbent upon these audiences to be intentionally aware of the genre they are reading, and the reading methods they employ. As sacred, authoritative literature, sensitivity to biblical genre and