It could be that what we have in Esther isn’t just a theology of divine providence and protection but also something like a doctrine of “the justification of the ungodly” (Rom. 4:5), God’s commitment to stand by God’s people when they’re at their covenant-keeping worst and see them through anyway. In this way, there may be more theology, not less, in what Dunne calls this most “secular” of biblical books. God not only intervenes; God intervenes precisely at the point when no human virtue or piety would compel him to do so, where the only hope is the sheer divine intention to bless, save, and protect, regardless of whether it’s acknowledged by the saved ones at all.