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Haman’s Plot against the Jews
1After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. 2All the royal servants at the king’s gate bowed down and paid homage to Haman, because the king had commanded that this be done for him. But Mordecai would not bow down or pay homage.
3Then the royal servants at the king’s gate asked Mordecai, “Why do you disobey the command of the king?”
4Day after day they warned him, but he would not comply. So they reported it to Haman to see whether Mordecai’s behavior would be tolerated, since he had told them he was a Jew.
5When Haman saw that Mordecai would not bow down or pay him homage, he was filled with rage. 6And when he learned the identity of Mordecai’s people, he scorned the notion ofa laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai’s people, the Jews, throughout the kingdom of Xerxes.
7In the twelfth year of King Xerxes, in the first month, the month of Nisan,b the Pur (that is, the lot) was cast before Haman to determine a day and month. And the lot fell on the twelfth month, the month of Adar.c
8Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. 9If it pleases the king, let a decree be issued to destroy them, and I will deposit ten thousand talents of silverd into the royal treasury to pay those who carry it out.”
10So the king removed the signet ring from his finger and gave it to Haman son of Hammedatha, the Agagite, the enemy of the Jews. 11“Keep your money,” said the king to Haman. “These people are given to you to do with them as you please.”
12On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring.
13And the letters were sent by couriers to each of the royal provinces with the order to destroy, kill, and annihilate all the Jews—young and old, women and children—and to plunder their possessions on a single day, the thirteenth day of Adar, the twelfth month.
14A copy of the text of the edict was to be issued in every province and published to all the people, so that they would be ready on that day. 15The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion.
Footnotes:
6 aHebrew he disdained in his eyes
7 bNisan is the first month of the Hebrew lunar calendar, usually occurring within the months of March and April.
7 cLXX were cast before Haman—a day and month—and the lot fell on the fourteenth of the month of Adar; Hebrew were cast before Haman a day and month—the twelfth, Adar; the month of Adar (also in verse 13) is the twelfth month of the Hebrew lunar calendar, usually occurring within the months of February and March.
9 d10,000 talents is approximately 377 tons or 342 metric tons of silver.
The Journey From Prayer to Obedience
By Carter Conlon4.4K56:14ObedienceEST 3:13ROM 8:31In this sermon, the speaker discusses the introduction of a new law in the book of Esther that gave the enemies of God's people the power to kill, steal, and destroy. The response of the Jews was mourning, fasting, weeping, and wailing. The speaker emphasizes the urgency of the times and the call for the church to come out from the world and be separate. He encourages believers to find their satisfaction and fulfillment in God alone, as He will reveal Himself as Almighty God. The sermon also references Romans 8, highlighting the power of the new law of life in Christ and the potential for believers to impact the world when they are separated to the purposes of God.
It Ends With Me! Breaking Bloodline Curses
By Vlad Savchuk28137:54Spiritual WarfareCursesGenerational CursesEXO 20:5EST 2:5EST 3:1EST 8:11PRO 3:33LUK 10:19ROM 5:17EPH 6:102TI 1:5JAS 4:7Vlad Savchuk delivers a powerful message on breaking generational curses, emphasizing that many struggles stem from ancestral demons that are passed down through family lines. He proclaims that the cycle of these curses can end with the current generation, encouraging listeners to take authority over their spiritual battles and not to pass on the burdens of their ancestors. Using the story of Esther and Mordecai, he illustrates the importance of confronting and defeating these generational issues through spiritual means rather than natural ones. Savchuk urges the congregation to recognize their identity as curse breakers and to dress in the armor of God, preparing for spiritual warfare against the enemy. Ultimately, he reassures that with faith and action, individuals can claim victory over the curses that have plagued their families for generations.
Studies in Esther - Part 3
By Major Ian Thomas523:38Divine Law vs. Human LawThe Role of the Holy SpiritGEN 41:40EST 3:8PRO 20:27ISA 26:3MAT 11:28JHN 1:4ACT 16:19ROM 3:1ROM 8:14GAL 4:4Major Ian Thomas explores the narrative of Esther, focusing on Haman's plot against the Jews and the significance of divine law versus human law. He emphasizes how Haman's rejection of the Jewish people and their divine law mirrors the struggle between the flesh and the spirit in humanity. Thomas draws parallels between Mordecai's role as a figure of the Holy Spirit and the need for divine intervention in the face of evil. He highlights the importance of adoption into God's family through the Holy Spirit, which allows believers to access the divine authority and peace that comes from Christ. Ultimately, the sermon illustrates the conflict between righteousness and wickedness, urging believers to seek the Christ rule in their lives.
Studies in Esther - Part 2
By Major Ian Thomas431:31RedemptionObedience to GodEST 3:1Major Ian Thomas explores the transformation of King Ahasuerus in the book of Esther, illustrating the struggle between the sin principle represented by Haman and the righteousness embodied by Mordecai. He emphasizes that true redemption involves a radical change in character, moving from a state of fleshly independence to one of complete reliance on God. Thomas warns against the dangers of preserving aspects of our sinful nature, likening it to Saul's failure to remember God's command regarding Amalek. He highlights that God desires obedience over sacrifice, and that the flesh, represented by Amalek, is ultimately condemned. The sermon concludes with a call to recognize our total dependence on Christ for true transformation and victory over sin.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Ahasuerus exalts Haman the Agagite, and commands all his officers to do him reverence, which Mordecai refuses, Est 3:1-3. Haman, informed of Mordecai's refusal, plots his destruction, and that of the Jews, Est 3:4-6. Lots are cast to find out the proper time, Est 3:7. Haman accuses the Jews to Ahasuerus, counsels him to destroy them, and offers ten thousand talents of silver for the damage which the revenue might sustain by their destruction, Est 3:8, Est 3:9. The king refuses the money, but gives Haman full authority to destroy them, Est 3:10, Est 3:11. Letters are written to this effect, and sent to the king's lieutenants throughout the empire, and the thirteenth day of the month Adar is appointed for the massacre, Est 3:12-15.
Verse 1
Haman - the Agagite - Perhaps he was some descendant of that Agag, king of the Amalekites, spared by Saul, but destroyed by Samuel; and on this ground might have an antipathy to the Jews. Set his seat above all the princes - Made him his prime minister, and put all the officers of state under his direction.
Verse 2
The king's servants, that were in the king's gate - By servants here, certainly a higher class of officers are intended than porters; and Mordecai was one of those officers, and came to the gate with the others who were usually there in attendance to receive the commands of the king. Mordecai bowed not - לאיכרע lo yichra. "He did not bow down;" nor did him reverence, ולא ישתחוה velo yishtachaveh, "nor did he prostrate himself." I think it most evident, from these two words, that it was not civil reverence merely that Haman expected and Mordecai refused; this sort of respect is found in the word כרע cara, to bow. This sort of reverence Mordecai could not refuse without being guilty of the most inexcusable obstinacy, nor did any part of the Jewish law forbid it. But Haman expected, what the Persian kings frequently received, a species of Divine adoration; and this is implied in the word שחה shachah, which signifies that kind of prostration which implies the highest degree of reverence that can be paid to God or man, lying down flat on the earth, with the hands and feet extended, and the mouth in the dust. The Targum, says that Haman set up a statue for himself, to which every one was obliged to bow, and to adore Haman himself. The Jews all think that Mordecai refused this prostration because it implied idolatrous adoration. Hence, in the Apocryphal additions to this book, Mordecai is represented praying thus: "Thou knowest that if I have not adored Haman, it was not through pride, nor contempt, nor secret desire of glory; for I felt disposed to kiss the footsteps of his feet (gladly) for the salvation of Israel: but I feared to give to a man that honor which I know belongs only to my God."
Verse 7
The first month - That is, of the civil year of the Jews. The month Nisan - Answering to a part of our March and April. The twelfth year of king Ahasuerus - According to the chronology in our Bibles, about five hundred and ten years before Christ. They cast Pur, that is, the lot - This appears to be the Hebrew corruption of the pure Persian word pari, which signifies any thing that happens fortuitously. There is an addition here in the Greek text that was probably in the original, and which makes this place very plain. I shall set down the whole verse, and give the Greek in a parenthesis, that it may be read consecutively with what is in the Hebrew: "In the first month, that is, the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman, from day to day, and from month to month." (ὡστε απολεσαι εν μιᾳ ἡμερᾳ το γενος Μαρδοχαιου, και επεσεν ὁ κληρος εις την τεσερακαιδεκατην του μηνος ὁς εστιν Αδαρ "that they might destroy in one day the people of Mordecai; and the lot fell on the fourteenth day of the month Adar.") We see plainly intimated by the Hebrew text that they cast lots, or used a species of divination, to find which of the twelve months would be the most favorable for the execution of Haman's design; and, having found the desired month, then they cast lots, or used divination, to find out which day of the said month would be the lucky day for the accomplishment of the enterprise. But the Hebrew text does not tell us the result of this divination; we are left to guess it out; but the Greek supplies this deficiency, and makes all clear. From it we find that, when they cast for the month, the month Adar was taken; and when they cast for the day, the fourteenth (Heb. thirteenth) of that month was taken. Some have questioned whether Pur may not have signified also some game of chance, which they played before or with Haman, from day to day, to divert him from his melancholy, till the lucky time came in which he was to have the gratification of slaying all the people who were objects of his enmity; or they cast lots, or played, who should get the property of such and such opulent families. Holinshed, one of our ancient historians, informs us that, previously to the battle of Agincourt, the English army, under Henry V., were so thinned and weakened by disease, and the French army so numerous, that "Frenchmen, in the mean while, as though they had been sure of victory, made great triumphe, for the captaines had determined before how to divide the spoil; and the souldiers, the night before, had plaied the Englishmen at dice." To this the chorus of Shakspeare alludes: - "Proud of their numbers, and secure of soul, The confident and over-lusty French Do the low-rated English play at dice. - The poor condemned English, Like sacrifices by their watchful fires, Sit patiently and inly ruminate The morning's danger; and their gestures sad, Investing lank-lean cheeks, and war-worn coats, Presenteth them unto the gazing moon So many horrid ghosts. Hen. V. Monstrelet, who is an impartial writer, does not mention this. Did Haman and his flatterers intend to divide the spoils of the designed-to-be-massacred Jews in some such manner as this?
Verse 8
Their laws are diverse from all people - Such they certainly were; for they worshipped the true God according to his own laws; and this was not done by any other people then on the face of the earth.
Verse 9
Let it be written that they may be destroyed - Let it be enacted that they may all be put to death. By this he would throw all the odium off himself, and put it on the king and his counsellors; for he wished the thing to pass into a law, in which he could have but a small share of the blame. I will pay ten thousand talents of silver - He had said before that it was not for the king's profit to suffer them; but here he is obliged to acknowledge that there will be a loss to the revenue, but that loss he is willing to make up out of his own property. Ten thousand talents of silver is an immense sum indeed; which, counted by the Babylonish talent, amounts to two millions one hundred and nineteen thousand pounds sterling; but, reckoned by the Jewish talent, it makes more than double that sum. Those who cavil at the Scriptures would doubtless call this one of the many absurdities which, they say, are so plenteously found in them, supposing it almost impossible for an individual to possess so much wealth. But though they do not believe the Bible, they do not scruple to credit Herodotus, who, lib. vii., says that when Xerxes went into Greece, Pythius the Lydian had two thousand talents of silver, and four millions of gold darics, which sums united make near five millions and a half sterling. Plutarch tells us, in his life of Crassus, that after this Roman general had dedicated the tenth of all he had to Hercules, he entertained the Roman people at ten thousand tables, and distributed to every citizen as much corn as was sufficient for three months; and after all these expenses, he had seven thousand one hundred Roman talents remaining, which is more than a million and a half of English money. In those days silver and gold were more plentiful than at present, as we may see in the yearly revenue of Solomon, who had of gold from Ophir, at one voyage, four hundred and fifty talents, which make three millions two hundred and forty thousand pounds sterling; and his annual income was six hundred and sixty-six talents of silver, which make four millions seven hundred and ninety-five thousand two hundred pounds English money. In addition to the above I cannot help subjoining the following particulars: - Crassus, who was mentioned before, had a landed estate valued at one million six hundred and sixty-six thousand six hundred and sixty-six pounds thirteen shillings and four pence. C. Coecilius Ridorus, after having lost much in the civil war, left by will effects amounting to one million forty-seven thousand one hundred and sixty pounds. Lentullus, the augur, is said to have possessed no less than three millions three hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eight pence. Apicius was worth more than nine hundred and sixteen thousand six hundred and seventy-one pounds thirteen shillings and four pence; who, after having spent in his kitchen eight hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eight pence, and finding that he had no more left than eighty-three thousand three hundred and thirty-three pounds six shillings and eight pence, considered it so little for his support, that he judged it best to put an end to his life by poison! The superfluous furniture of M. Scaurus, which was burnt at Tusculum, was valued at no less than eight hundred and thirty-three thousand three hundred and thirty-two pounds thirteen shillings and four pence. Anthony owed, at the ides or March, the sum of three hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and six pence, which he paid before the calends of April. None of these men were in trade, to account for the circulation of such immense sums through their hands. See Dickson's Husband. of the Anc.
Verse 10
The king took his ring - In this ring was no doubt included his privy seal, and he gave this to Haman, that when he had formed such a decree as he thought fit, he might seal it with this ring, which would give it its due force and influence among the rulers of the provinces. The privy seal of many of our sovereigns appears to have been inserted in their rings; and the seals of Eastern potentates were worn in rings upon their fingers. One such seal, once the property of the late Tippoo Sultan, lies before me; the inscription is deeply cut in silver, which is set in a massy carriage of gold. This, as fitted to the finger, he probably kept always on his hand, to be ready to seal despatches, etc., or it might be carried by a confidential officer for the same purpose, as it seems to refer to one of the chief cutcheries, or military officers.
Verse 12
Unto the king's lieutenants - אחשדרפני achashdarpeney. This is in all probability another Persian word, for there is nothing like it in the Hebrew language, nor can it be fairly deduced from any roots in that tongue. The Vulgate translates ad omnes satrapas regis, to all the satraps of the king. It is very likely that this is the true sense of the word, and that the אחשדרפני achsadrapani, as it may be pronounced, is the Chaldee or Hebrew corruption of the Persian word satraban, the plural of satrab, a Persian peer, though the word is now nearly obsolete in the Persian language; for since the conquest of Persia by Mohammedanism, the names of officers are materially changed, as something of Islamism is generally connected with the titles of officers both civil and military, as well as religious.
Verse 13
To destroy, so kill, and to cause to perish - To put the whole of them to death in any manner, or by every way and means. Take the spoil of them for a prey - Thus, whoever killed a Jew had his property for his trouble! And thus the hand of every man was armed against this miserable people. Both in the Greek version and in the Latin the copy of this order is introduced at length, expressing "the king's desire to have all his dominions in quiet and prosperity; but that he is informed that this cannot be expected, while a certain detestable people are disseminated through all his provinces, who not only are not subject to the laws, but endeavor to change them; and that nothing less than their utter extermination will secure the peace and prosperity of the empire; and therefore he orders that they be all destroyed, both male and female, young and old," etc.
Verse 15
The posts - Literally, the couriers, the hircarrahs, those who carried the public despatches; a species of public functionaries, who have been in use in all nations of the world from the remotest antiquity. The decree was given at Shushan - It was dated from the royal Susa, where the king then was. The city Shushan was perplexed - They saw that in a short time, by this wicked measure the whole city would be thrown into confusion; for, although the Jews were the only objects of this decree, yet, as it armed the populace against them, even the Persians could not hope to escape without being spoiled, when a desperate mob had begun to taste of human blood, and enrich themselves with the property of the murdered. Besides, many Persian families had, no doubt, become united by intermarriages with Jewish families, and in such a massacre they would necessarily share the same fate with the Jews. A more impolitic, disgraceful, and cruel measure was never formed by any government; and one would suppose that the king who ordered it must have been an idiot, and the counsellors who advised it must have been madmen. But a despotic government is ever capable of extravagance and cruelty; for as it is the bane of popular freedom and happiness, so is it the disgrace of political wisdom and of all civil institutions. Despotism and tyranny in the state are the most direct curses which insulted justice can well inflict upon a sinful nation.
Introduction
HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Est 3:1-15) After these things did king Ahasuerus promote Haman . . . set his seat above all the princes--that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
Verse 2
all the king's servants, that were in the king's gate, bowed, and reverenced Haman--Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day. But Mordecai bowed not, nor did him reverence--The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
Verse 7
In the first month . . . they cast Pur, that is, the lot--In resorting to this method of ascertaining the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to the lucky hour. Vowing revenge but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen; and by artfully representing them as a people who were aliens in manners and habits, and enemies to the rest of his subjects, he procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss.
Verse 9
I will pay ten thousand talents of silver . . . into the king's treasuries--This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost incredible.
Verse 10
the king took his ring from his hand, and gave it unto Haman--There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and it was equivalent to putting the sign manual to a royal edict.
Verse 12
Then were the king's scribes called . . . and there was written--The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers were sent to carry it into all the provinces. On the day appointed, all Jews were to be put to death and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the royal treasury. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve.
Verse 15
the king and Haman sat down to drink; but the city Shushan was perplexed--The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with his favorite in sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects. Next: Esther Chapter 4
Introduction
INTRODUCTION TO ESTHER 3 This chapter gives an account of the promotion of Haman, and of the mortification of him by Mordecai, who refused to bow to him, upon which he vowed revenge on him, and on all his people the Jews, Est 3:1, for which purpose, through a false representation of them, he obtained letters of the king, and sent to the deputies of all the provinces to destroy them all on a certain day fixed, Est 3:7.
Verse 1
After these things,.... After the marriage of Esther, and the discovery of the conspiracy to take away the king's life, five years after, as Aben Ezra observe, at least more than four years, for so it appears from Est 3:7 did King Ahasuerus promote Haman the son of Hammedatha the Agagite; whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus (g); but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian; and Sulpitius the historian says (h) he was a Persian, which is not improbable; and Agag might be the name of a family or city in Persia, of which he was; and Aben Ezra observes, that some say he is the same with Memucan, see Est 1:14, and advanced him, and set his seat above all the princes that were with him; erected a throne for him, higher than the rest, either of his own princes and nobles, or such as were his captives, see Kg2 25:28. It was the custom of the kings of Persia, which it is probable was derived from Cyrus, to advance those to the highest seats they thought best deserved it: says he to his nobles, let there be seats with you as with me, and let the best be honoured before others;--and again, let all the best of those present be honoured with seats above others (i). (g) Ut supra, (Antiqu. l. 11. c. 6.) sect. 5. (h) Hist. Sacr. l. 2. p. 78. (i) Xenophon, Cyropaedia, l. 8. c. 41.
Verse 2
And the king's servants that were in the king's gate,.... Or court, all his courtiers; for it cannot be thought they were all porters, or such only that bowed and reverenced Haman; gave him divine honours, as to a deity; for such were given to the kings of Persia (k), and might be given to their favourites, and seems to be the case; for, though Haman might not erect a statue of himself, or have images painted on his clothes, as the Targum and Aben Ezra, for the Persians did not allow of statues and images (l); yet he might make himself a god, as Jarchi, and require divine worship, with leave of the king, which he had, yea, an order for it: for the king had so commanded concerning him; which shows that it was not mere civil honour and respect, for that in course would have been given him as the king's favourite and prime minister by all his servants, without an express order for it; this, therefore, must be something uncommon and extraordinary: but Mordecai bowed not, nor did him reverence; which is a further proof that it was not mere civil honour that was required and given; for that the Jews did not refuse to give, and that in the most humble and prostrate manner, and was admitted by them, Sa1 24:8 Kg1 1:16, nor can it be thought that Mordecai would refuse to give it from pride and sullenness, and thereby risk the king's displeasure, the loss of his office, and the ruin of his nation; but it was such kind of reverence to a man, and worship of him, which was contrary to his conscience, and the law of his God. (k) Vid. Salden. Otia Theolog. l. 3. Exercitat. 1. sec. 4, 5. (l) Laert. Prooem. ad Vit. Philosoph. p. 5, 6.
Verse 3
Then the king's servants, which were in the king's gate,.... Observing the behaviour of Mordecai towards Haman from time to time: said unto Mordecai, why transgressest thou the king's commandment? of giving reverence to Haman, which they knew he could not be ignorant of.
Verse 4
Now it came to pass, when they spake daily unto him,.... Putting him in mind of his duty to obey the king's command, suggesting to him the danger he exposed himself to, pressing him to give the reasons of his conduct: and he hearkened not unto them; regarded not what they said, and continued disobedient to the king's order, and disrespectful to Haman that they told Haman, to see whether Mordecai's matters would stand; they informed Haman that Mordecai refused to give him reverence as the king had ordered; this they did to try whether such a conduct would be suffered and bore with, and whether Mordecai would persevere in it when taken notice of: for he had told them that he was a Jew; which was all the reason he gave why he would not reverence Haman; and a reason sufficient, because, by a fundamental law of his religion, he was not to worship mere man, but God only: and this confirms what has been before observed; for this would have been no reason for refusing civil respect and honour, but was a strong one for denying religious worship and reverence; and no wonder that the Jews should refuse it, when even the Grecians, though Heathens, refused to give the Persian kings the divine honours they required (m); yea, the Athenians put Timagoras to death for prostrating himself in such a manner to Darius (n); for the Persian kings were, as Aristotle says (o), called Lord and God, and said to hear and see all things. (m) Herodot. Polymnia, sive, l. 7. c. 136. Justin e Trogo. l. 6. c. 2. Aelian. Var. Hist. l. 1. 21. (n) Plutarch. in Artaxerxe, Valer. Maxim. l. 6. c. 3. (o) De Mundo, c. 6.
Verse 5
And when Haman saw that Mordecai bowed not, nor did him reverence,.... For, after the information given him, he observed and watched him, to see whether he bowed and did him reverence or not: then was Haman full of wrath; exceedingly displeased and angry; it was such a mortification to him he could not bear.
Verse 6
And he thought scorn to lay hands on Mordecai alone,.... That would not be a sufficient gratification of his revenge; he was too low and mean a person only to wreak his vengeance on; nothing short of his whole nation would satisfy him: for they had showed him the people of Mordecai; that they were the Jews; for Mordecai had told the king's servants, that talked with him on the subject, that he was a Jew, and gave that as a reason why he could not and would not reverence Haman: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus; even the people of Mordecai; and that not merely to be revenged on Mordecai, but because he plainly saw, that both by his example, and upon the same principle with him; they would all to a man refuse to give him reverence; and therefore he was resolved to root them out of the whole empire, that he might not be mortified by them.
Verse 7
In the first month, that is the month Nisan,.... Which was the first month of the sacred year of the Jews, by divine appointment, Exo 12:2, and there called Abib, and answers to part of February and part of March; from hence it is clear this book was written by a Jew, and very probably by Mordecai: in the twelfth year of King Ahasuerus; four years and near two months after his marriage of Esther, Est 2:16, they cast Pur, that is, the lot, before Haman; being a Persian word, it is explained in Hebrew a lot, the word signifying "steel" in the Persian language. Reland (p) conjectures that this was that sort of lot called "sideromantia". Who cast this lot is not said; whether Haman himself, or one of his servants: perhaps a diviner. The latter Targum calls him Shimshai the scribe: from day today, and from month to month, to the twelfth month, that is the month Adar; which answers to part of January and part of February; so that the lot was cast for every month and every day of the month throughout the year, to find out which was the most lucky month, and which the most lucky day in that month, to destroy the Jews in and none could be found till they came to the last month, and the thirteenth day of that month, Est 3:13, the providence of God so overruling the lot, that there might be time enough for the Jews, through the mediation of Esther to the king, to prevent their destruction; so in other nations the Heathens had their lucky and unlucky days (q). (p) Antiqu. Heb. par. 4. c. 12. sect. 1. (q) Vid. Macrob. Saturnal l. 1. c. 16. Alex. ab Alex. Genial. Dier. l. 4. c. 20.
Verse 8
And Haman said unto King Ahasuerus, Or "had said" (r), as some choose to render it; nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until he had got leave of the king to do it: there is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom; for, though many of the Jews returned to their own land, on the proclamation of Cyrus, yet others remained, being well settled as to worldly things, and not having that zeal for God and his worship as became them, and not caring to be at the trouble and expense of such a journey, and especially those of the ten tribes; now Haman, through contempt of them, mentions them not by name, only describes them as a scattered insignificant people: and their laws are different from all people; concerning their diet and observation of days, and other things; so Empedocles, an Heathen, observes (s) of the Jews, that they were a separate people from all others in those things; for he says,"they separated not only from the Romans, but even from all men; for, having found out an unmixed way of living, they have nothing common with men, neither table nor libations, nor prayers, nor sacrifices, but are more separate from us than the Susians or Bactrians, or the more remote Indians:" neither keep they the king's laws; and, no doubt, he had a special respect to the non-observance of the king's command to give him reverence; and in like manner the Jews are represented by Heathen writers, as by Tacitus (t), Juvenal (u), and others: therefore it is not for the king's profit to suffer them; that is, to dwell in his dominions; he got nothing by them, and they might be prejudicial to his subjects, and poison them with their notions; and since they were not obedient to the laws of the kingdom, it was not fit and equitable that they should be continued in it. (r) "dixerat enim", Junius & Tremellius, Piscator, Drusius, so Patrick. (s) Apud Philostrat. Vit. Apollon. l. 5. c. 11. (t) Hist. l. 5. c. 4. (u) "Romanas antem soliti", &c. Satyr. 14. ver. 99.
Verse 9
If it please the king, let it be written, that they may be destroyed,.... That is, a law made, signed and sealed, for their destruction, and letters written and sent everywhere, ordering it to be put in execution: and I will pay ten thousand talents of silver to the hands of those who have the charge of the business, to bring it into the king's treasury; this he proposed, to prevent any objection that might be made from the loss of tribute paid by this people to the king; and this was a very large sum for him to pay out of his own estate, it being near four millions of our money; it is computed by Brerewood (x) at 3,750,000 pounds; for as to what is suggested by some, that he intended to repay himself out of the spoil of the Jews, it may be observed, that, according to the king's letter, they that were employed in destroying the Jews were to have the spoil for a prey or booty to themselves, Est 3:13. Now this sum of money he proposed not to put into the hands of them that should slay the Jews, but into the hands of the king's receivers of the dues, that they might lay it up in the king's treasury or exchequer. (x) De Pret. & Ponder. Vet. Num. c. 5.
Verse 10
And the king took his ring from his hand, and gave it unto Haman, the son of Hammedatha the Agagite, the Jews' enemy. As a token of his affection for him, and a mark of honour to him; with the Persians (w) for a king to give a ring to anyone was a token and bond of the greatest love and friendship imaginable; and it may be this was given to Haman, to seal with it the letters that were or should be written, giving order for the destruction of the Jews. It seems as if as yet Esther had not acquainted the king who her kindred and people were; or it can hardly be thought he would have so easily come into such a scheme, or so highly favoured an enemy of her people. (w) Alex. ab. Alex. Genial. Dier. l. 1. c. 26. & l. 2. c. 19.
Verse 11
And the king said unto Haman, the silver is given unto thee,.... The 10,000 talents of silver Haman proposed to pay into the treasury were returned to him, or the king out of his great munificence refused to take them: the people also, to do with them as seemeth good unto thee; that is, the people of the Jews; he gave him full power to do with them as he thought fit, and who breathing revenge upon them, would not spare them.
Verse 12
Then were the king's scribes called, on the thirteenth day of the first month,.... The month Nisan, Est 3:7, after Haman had leave and power from the king to destroy the Jews, and his ring given him in token of it; the king's scribes or secretaries of state were called together on that day, to write the letters for that purpose: and there was written according to all that Haman had commanded; whatever he would have done; he had an unlimited power to do what he pleased, and he made use of it, and directed the scribes what they should write: unto the king's lieutenants, and to the governors that were over every province; the deputy governors of the one hundred and twenty seven provinces, Est 1:1 and to the rulers of every people of every province; it seems there were different people in every province, which had their rulers; and these were sent to: according to the writing thereof, and to every people after their language; and letters were written in the language, and character of the language, each people spoke, that they might be understood by them: in the name of King Ahasuerus was it written, and sealed with the king's ring. All this Haman took care to have done so early as the thirteenth of Nisan, though the execution was not to be until the thirteenth of Adar, eleven months after; partly that there might be time enough to send the letters everywhere, even to the most distant parts; and chiefly lest Ahasuerus should change his mind, and be prevailed upon to revoke his grant; and, it may be, either to keep the Jews in continual dread, or cause them to flee.
Verse 13
And the letters were sent by post into all the king's provinces,.... Or by the runners (x); by which it seems as if these letters were carried by running footmen, men swift of foot; or rather they were running horses, on which men rode post with letters, and which the Persians called Angari; a scheme invented by Cyrus, for the quick dispatch of letters from place to place, by fixing horses and men to ride them at a proper distance, to receive letters one from another, and who rode night and day (y), as our mail men do now; and nothing could be swifter, or done with greater speed; neither snow, nor rain, nor heat, nor night, could stop their course, we are told (z): the purport of these letters was: to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar; see Est 3:7. The orders were to destroy, by any means whatsoever, all the Jews, of every age and sex, all in one day, in all the provinces which are here named, that they might be cut off with one blow: and to take the spoil of them for a prey; to be their own booty; which was proposed to engage them in this barbarous work, to encourage them in it to use the greater severity and dispatch. (x) "in manu cursorum", Montanus; so the Tigurine version, Drusius, V. L. Junius & Tremellius, Piscator. (y) Xenophon. Cyropaedia, l. 8. c. 43. (z) Herodot. Urania, sive, l. 8. c. 98.
Verse 14
The copy of the writing, for a commandment to be given in every province, was published unto all people,.... Not only letters were sent to the governors, but a copy, or the sum of the contents of them, was published by heralds, or stuck up as with us, in various places, that it might be publicly known by the common people everywhere: that they should be ready against that day; and fall upon the people of the Jews, and slay them, and seize on their goods as a prey.
Verse 15
The post went out, being hastened by the king's command,.... Both to set out and make as much dispatch as possible: and the decree was given in Shushan the palace; by the king, and with the advice of his courtiers: and the king and Haman sat down to drink; at a banquet which perhaps Haman had prepared, in gratitude to the king for what he had granted him, both being highly delighted with what had been done: but the city Shushan was perplexed; the court was agreed, but the city was divided, as the former Targum says, with the joy of strange nations, and the weeping of the people of Israel, there being many Jews in the city; with whom no doubt there were many in connection, through affinity or friendship, or commerce, that were concerned for them; or, however, were shocked at such a barbarous scheme; and which they knew not where it would end, and how far they themselves might be involved in it, when once a mob had such a power granted to them. Next: Esther Chapter 4
Introduction
Haman's Elevation and His Design against the Jews - Est 3:1-15 King Ahashverosh promoted Haman the Agagite above all the princes about him, and commanded all his servants to fall down before him. This mark of reverence was refused by Mordochai the Jew from religious scruples. When intelligence of this was brought to Haman, he sought to obtain the extermination of the Jews throughout the kingdom (Est 3:1-6). The twelfth month was appointed by the casting of lots for this purpose; and Haman, by exciting the suspicion of the king against the Jews as an exclusive and law-opposing people, obtained from him an edict to this effect (Est 3:7-11), and sent it, by letters sealed with the king's seal, by the hand of messengers into all the provinces of the kingdom in the first month, that they might be ready to carry it into execution in the twelfth month; whereat the city of Susa was much perplexed (Est 3:12-15).
Verse 1
The elevation of Haman above all the princes of the kingdom is said in a general manner to have taken place "after these things," i.e., after the matters related in Est 2. גּדּל, to make great, to make any one a great man; נשּׂא, elevated, is more precisely defined by the sentence following: he set his seat above all the princes that were with him, i.e., above the seat of all the princes about the king; in fact, advanced him to the highest post, made him his grand vizier. Haman is called the son of Hammedatha האגגי, the Agagite, or of the Agagites. אגגי recalls אגג kings of the Amalekites, conquered and taken prisoner by Saul, and hewn in pieces by Samuel, Sa1 15:8, Sa1 15:33. Hence Jewish and Christian expositors regard Haman as a descendant of the Amalekite king. This is certainly possible, though it can by no means be proved. The name Agag is not sufficient for the purpose, as many individuals might at different times have borne the name אגג, i.e., the fiery. In 1 Sam 15, too, Agag is not the nomen propr. of the conquered king, but a general nomen dignitatis of the kings of Amalek, as Pharaoh and Abimelech were of the kings of Egypt and Gerar. See on Num 24:7. We know nothing of Haman and his father beyond what is said in this book, and all attempts to explain the names are uncertain and beside the mark. Est 3:2 All the king's servants that were in the gate of the king, i.e., all the court officials, were to kneel before Haman and bow themselves to the earth. So had the king commanded concerning him. This mark of reverence was refused by Mordochai. Est 3:3-4 When the other officials of the court asked him from day to day, why he transgressed the king's commandment, and he hearkened not unto them, i.e., gave no heed to their words, they told it to Haman, "to see whether Mordochai's words would stand; for he had told them that he was a Jew." It is obvious from this, that Mordochai had declared to those who asked him the reason why he did not fall down before Haman, that he could not do so because he was a Jew, - that as a Jew he could not show that honour to man which was due to God alone. Now the custom of falling down to the earth before an exalted personage, and especially before a king, was customary among Israelites; comp. Sa2 14:4; Sa2 18:28; Kg1 1:16. If, then, Mordochai refused to pay this honour to Haman, the reason of such refusal must be sought in the notions which the Persians were wont to combine with the action, i.e., in the circumstance that they regarded it as an act of homage performed to a king as a divine being, an incarnation of Oromasdes. This is testified by classical writers; comp. Plutarch, Themist. 27; Curtius, viii. 5. 5f., where the latter informs us that Alexander the Great imitated this custom on his march to India, and remarks, 11: Persas quidem non pie solum, sed etiam prudenter reges suos inter Deos colere; majestatem enim imperii salutis esse tutelam. Hence also the Spartans refused, as Herod. 7.136 relates, to fall down before King Xerxes, because it was not the custom of Greeks to honour mortals after this fashion. This homage, then, which was regarded as an act of reverence and worship to a god, was by the command of the king to be paid to Haman, as his representative, by the office-bearers of his court; and this Mordochai could not do without a denial of his religious faith. Est 3:5-6 When, then, Haman, whose attention had been called to the fact, saw, when next he went in unto the king, that Mordochai did not fall down before him, he was full of wrath, and (Est 3:6) thought scorn, i.e., in his pride esteemed it too contemptible, to lay hands on Mordochai alone, i.e., to execute him alone, for this opposition to the royal commands; for they had showed him the people of Mordochai, i.e., had told him that as a Jew Mordochai had refused this act of worship, and that the whole Jewish nation thought and acted accordingly. Therefore he sought to destroy all the Jews that were throughout the whole kingdom of Ahashverosh, the people of Mordochai. The subject Haman is repeated before ויבקּשׁ for the sake of clearness, because it was not expressly named with ויּבן. מרדּכי עם is in apposition to כּל־היּהוּדים: all the Jews as the people of Mordochai, because they were the people of Mordochai and shared his sentiments.
Verse 7
To ensure the success of this great undertaking, viz., the extermination of all the Jews in the kingdom, Haman had recourse to the lot, that he might thus fix on a propitious day for the execution of his project. Astrology plays an important part among all ancient nations, nothing of any magnitude being undertaken without first consulting its professors concerning a favourable time and opportunity; comp. rem. on Eze 21:26. Est 3:7 "In the first month, i.e., Nisan, in the twelfth year of King Ahashverosh, they cast Pur, i.e., the lot, before Haman from day to day, and from month to the twelfth month, i.e., the month Adar." The subject of הפּיל is left indefinite, because it is self-evident that this was done by some astrologer or magician who was versed in such matters. Bertheau tries unnaturally to make Haman the subject, and to combine the subsequent המן לפני with הגּורל: "Haman cast Pur, i.e., the lot, before Haman," which makes Pur signify: the lot before Haman. המן לפני means in the presence of Haman, so that he also might see how the lot fell. פּוּר is an Old-Persian word meaning lot (sors); in modern Persian, bâra signifies time, case (fois, cas), pâra or pâre, piece (morceau, pice), and behr, behre, and behre, lot, share, fate; comp. Zenker, Turco-Arabic and Persian Lexicon, pp. 162 and 229. The words "from day to day, from month to the twelfth month," must not be understood to say, that lots were cast day by day and month by month till the twelfth; but that in the first month lots were at once cast, one after the other, for all the days and months of the year, that a favourable day might be obtained. We do not know the manner in which this was done, "the way of casting lots being unknown to us." The words: from month to the twelfth month, are remarkable; we should expect from month to month till the twelfth month. Bertheau supposes that the words לחדשׁ ויּ פּל הגּורל על יום שׁלשׁה עשׂר were omitted after וּמחדשׁ through the eye of the transcriber passing on from the first לחדשׁ to the second. The text of the lxx actually contains such words, and the possibility of such an oversight on the part of a transcriber must certainly be admitted. In the book of Esther, however, the lxx translation is no critical authority, and it is just as possible that the author of the Hebrew book here expresses himself briefly and indefinitively, because he was now only concerned to state the month determined by lot for the undertaking, and intended to mention the day subsequently. Est 3:8-9 Haman having by means of the lot fixed upon a favourable day for the execution of the massacre, betook himself to the king to obtain a royal decree for the purpose. He represented to the monarch: "There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom, and their laws are different from all other people (i.e., from the laws of all other people), and they keep not the laws of the king, and it is not fitting for the king to leave them alone. Est 3:9. If it seem good to the king, let it be written (i.e., let a written decree be published) to destroy them; and I will weigh ten thousand talents of silver to those who do the business, that they may bring them into the treasuries of the king." This proposal was very subtilly calculated. First Haman casts suspicion on the Jews as a nation scattered abroad and dwelling apart, and therefore unsociable, - as refractory, and therefore dangerous to the state; then he promises the king that their extermination will bring into the royal treasury a very considerable sum of money, viz., the property of the slaughtered. Ten thousand talents of silver, reckoned according to the Mosaic shekel, are 3,750,000, according to the civil shekel 1,875,000; see rem. on Ch1 22:14. המּלאכה עשׁי, those who execute a work, builders in Kg2 12:12, are here and Est 9:3 the king's men of business, who carry on the king's business with respect to receipts and disbursements, the royal financiers. Est 3:10 The king agreed to this proposal. He drew his signet ring from his hand, and delivered it to Haman, that he might prepare the edict in the king's name, and give it by the impression of the royal seal the authority of an irrevocable decree; see rem. on Est 8:8. "To the enemy of the Jews" is added emphatically. Est 3:11 Lest it should appear as though the king had been induced by the prospect held out of obtaining a sum of money, he awards this to Haman. "The silver be given to thee, and the people to do to them (let it be done to them) as seemeth good to thee." והעם precedes absolutely: as for the people of the Jews, etc.
Verse 12
Haman, without delay, causes the necessary writings to be prepared, and sent into all the provinces of the kingdom. Est 3:12. "Then were called the king's scribes in the first month, on the thirteenth day of it (בּו, in it, in the said month); and there was written according to all that Haman commanded, to the satraps of the king, and to the governors who (were placed) over every province, and to the rulers of every people, to each several province according to its writing, and to each different people according to their language (comp. rem. on Est 1:22); in the name of King Ahashverosh was it written, and sealed with the king's seal." אחשׁדּרפּנים and פּחות placed in juxtaposition, as in Ezr 8:36, are the imperial officials. Beside these are also named the שׂרים of every people, the native princes of the different races. The writing was finished on the thirteenth day of the month, because this day of the month had been fixed upon as propitious by the lot. Est 3:13 And the letters were sent (נשׁלוח, infin. abs. Niph. instead of the verb. fin.) by posts. הרצים are the post-riders, the aggaroi, who were stationed on the high roads of the realm, generally four parasangs apart, to transmit with the more speed the royal letters and messages. Herod. 5.14, 8.98 (Berth.), comp. Brisson, de reg. Pers. princ. i. c. 238f. וגו להשׁמיד, to destroy, to kill, and cause to perish all Jews from the youth to the old man, children and women, in one day, on the thirteenth day of the twelfth month, and to deprive them of their spoil. The three verbs are combined to give strength to the expression. שׁללם is their property, which is called spoil because it was delivered up to plunder. Haman having held out the prospect of a large sum as the result of exterminating the Jews, and the king having bestowed this upon Haman, the plundering of the Jews, thus permitted to all the inhabitants of the kingdom who should assist in exterminating them, must be understood as implying, that they would have to deliver a portion of the booty thus obtained to Haman. Est 3:14 The copy of the writing, that the law might be given in every province, was opened to all people, that they might be ready by this day. This verse does not announce a copy of the royal decree that had been prepared and sent by the posts, which would in that case be replaced by a mere allusion to its contents (Bertheau). The words contain no trace of an announcement such as we find in Ezr 4:11; Ezr 7:11, but the historical notice, that the copy of the writing which was sent as a law into the provinces was גּלוּי, opened, i.e., sent unclosed or unsealed to all people. גּלוּי is the predicate to the subject וגו פּתשׁגן (comp. on this word the note to Ezr 4:14), and between the subject and predicate is inserted the infinitive clause וגו דּת להנּתן for the purpose of once more briefly mentioning the contents and destination of the כּתב: that a law might be given in every province. To attain this object the more certainly, the copy of the decree, which was brought into every province by the posts, was open or unsealed, that all people might read its contents, and keep themselves in readiness for the execution of what was therein commanded on the appointed day. הזּה ליּום is the thirteenth day of the twelfth month named in the letter. Est 3:15 The posts went forth hastening (דּחף like Ch2 26:20) at the king's commandment, and the decree was given (promulgated) in the citadel of Susa, - an explanatory clause; and the king and Haman sat down to drink while the messengers went forth with the decree, but the city of Susa, in which it was first published, was in perplexity (on נבוכה comp. Exo 14:3; Joe 1:18). The cruel measure could not but fill all peace-loving citizens with horror and anxiety. - Here the question is forced upon us, why the decree should have been so prematurely published. The scribes were summoned to prepare it on the thirteenth day of the first month. For this purpose, even though many copies had to be made in different languages, no very long time would be required in a well-appointed government office. As soon as the scribes had finished their work, the decree was sent out by the posts into all quarters of the realm, and would arrive in even the most distant provinces in three weeks at furthest. This would place almost eleven, and in the remotest parts about ten months between the publication and execution of the decree. What then was the motive for such an interval? Certainly so long a time could not be required for preparing to carry it out, nor is this hinted at in the text, as Bertheau supposes. Nor could it be intended that the Jews should suffer a long period of anxiety. On the contrary, the motive seems to have been, as Clericus and others have already conjectured, to cause many Jews to leave their property and escape to other lands, for the sake of preserving their lives. Thus Haman would attain his object. He would be relieved of the presence of the Jews, and be able to enrich himself by the appropriation of their possessions. On the other hand, the providence of God overruling the event in the interest of the Jews, is unmistakeably evident both in Haman's haste to satisfy his desire for vengeance, and in the falling of the lot upon so distant a day. It was only because there was so long an interval between the publication of the decree and the day appointed by lot for its execution, that it was possible for the Jews to take means for averting the destruction with which they were threatened, as the further development of the history will show.
Introduction
A very black and mournful scene here opens, and which threatens the ruin of all the people of God. Were there not some such dark nights, the light of the morning would not be so welcome. I. Haman is made the king's favourite (Est 3:1). II. Mordecai refuses to give him the honour he demands (Est 3:2-4). III. Haman, for his sake, vows to be revenged upon all the Jews (Est 3:5, Est 3:6). IV. He, upon a malicious suggestion, obtains an order from the king to have the all massacred upon a certain day (Est 3:7-13). V. This order is dispersed through the kingdom (Est 3:14, Est 3:15).
Verse 1
Here we have, I. Haman advanced by the prince, and adored thereupon by the people. Ahasuerus had lately laid Esther in his bosom, but she had no such interest in him as to get her friends preferred, or to prevent the preferring of one who she knew was an enemy to her people. When those that are good become great they still find that they cannot do good, nor prevent mischief, as they would. This Haman was an Agagite (an Amalekite, says Josephus), probably of the descendants of Agag, a common name of the princes of Amalek, as appears, Num 24:7. Some think that he was by birth a prince, as Jehoiakim was, whose seat was set above the rest of the captive kings (Kg2 25:28), as Haman's here was, Est 3:1. The king took a fancy to him (princes are not bound to give reasons for their favours), made him his favourite, his confidant, his prime-minister of state. Such a commanding influence the court then had that (contrary to the proverb) those whom it blessed the country blessed too; for all men adored this rising sun, and the king's servants were particularly commanded to bow before him and to do him reverence (Est 3:2), and they did so. I wonder what the king saw in Haman that was commendable or meritorious; it is plain that he was not a man of honour or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he. Princes' darlings are not always worthies. II. Mordecai adhering to his principles with a bold and daring resolution, and therefore refusing to reverence Haman as the rest of the king's servants did, Est 3:2. He was urged to it by his friends, who reminded him of the king's commandment, and consequently of the danger he incurred if he refused to comply with it; it was as much as his life was worth, especially considering Haman's insolence, Est 3:3. They spoke daily to him (Est 3:4), to persuade him to conform, but all in vain: he hearkened not to them, but told them plainly that he was a Jew, and could not in conscience do it. Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; those that would make the best of it looked upon it as his weakness, or his want of breeding, called it a humour, and a piece of affected singularity. It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (ch. 13:12-14) Mordecai is brought in thus appealing to God in this matter: Thou knowest, Lord, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of God, neither will I worship any but thee. 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite, one of that devoted nation with which God had sworn that he would have perpetual war (Exo 17:16) and concerning which he had given that solemn charge (Deu 25:17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honour to whom honour is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Psa 15:4. Let those who are governed by principles of conscience be steady and resolute, however censured or threatened, as Mordecai was. III. Haman meditating revenge. Some that hoped thereby to curry favour with Haman took notice to him of Mordecai's rudeness, waiting to see whether he would bend or break, Est 3:4. Haman then observed it himself, and was full of wrath, Est 3:5. A meek and humble man would have slighted the affront, and have said, "Let him have his humour; what am I the worse for it?" But it makes Haman's proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honours, he will have his blood. It is as penal in this court not to worship Haman as it was in Nebuchadnezzar's not to worship the golden image which he had set up. Mordecai is a person of quality, in a post of honour, and own cousin to the queen; and yet Haman thinks his life nothing towards a satisfaction for the affront: thousands of innocent and valuable lives must be sacrificed to his indignation; and therefore he vows the destruction of all the people of Mordecai, for his sake, because his being a Jew was the reason he gave why he did not reverence Haman. Herein appear Haman's intolerable pride, insatiable cruelty, and the ancient antipathy of an Amalekite to the Israel of God. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (Est 2:5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus (Est 3:6), which, I suppose, would include those that had returned to their own land, for that was now a province of his kingdom. Come and let us cut them off from being a nation, Psa 83:4. Nero's barbarous wish is his, that they had all but one neck.
Verse 7
Haman values himself upon that bold and daring thought, which he fancied well became his great spirit, of destroying all the Jews - an undertaking worthy of its author, and which he promised himself would perpetuate his memory. He doubts not but to find desperate and bloody hands enough to cut all their throats if the king will but give him leave. How he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him. I. He makes a false and malicious representation of Jews, and their character, to the king, Est 3:8. The enemies of God's people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit to harbour them:"A certain people there is," without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live." 2. That they were a dangerous people, and that it was not safe to harbour them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these given of them; if it be no sin to kill them, it is no sin to belie them. II. He bids high for leave to destroy them all, Est 3:9. He knew there were many that hated the Jews, and would willingly fall upon them if they might but have a commission: Let it be written therefore that they may be destroyed. Give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done. If the king will gratify him in this matter, he will make him a present of ten thousand talents, which shall be paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was that the government must needs sustain loss in its revenues by the destruction of so many of its subjects; so great a sum, he hoped, would be equivalent for that. Proud and malicious men will not stick at the expenses of their revenge, nor spare any cost to gratify it. Yet no doubt Haman knew how to re-imburse himself out of the spoil of the Jews, which his janizaries were to seize for him (Est 3:13), and so to make them bear the charges of their own ruin; while he himself hoped to be not only a saver but a gainer by the bargain. III. He obtains what he desired, a full commission to do what he would with the Jews, Est 3:10, Est 3:11. The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations, but was as willing as Haman could wish to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion: The people are thine, do with them as it seemeth good unto thee. He does not say, "Kill them, slay them" (hoping Haman's own cooler thoughts would abate the rigour of that sentence and induce him to sell them for slaves); but "Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and how much Haman would gain in the spoil, that he gave him withal the ten thousand talents: The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to confirm whatever edict he pleased to draw up for this purpose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own. IV. He then consults with his soothsayers to find out a lucky day for the designed massacre, Est 3:7. The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years. Some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design and further it, he refers it to the lot, that is, to the divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him, for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn themselves in for the defeating of the design, or, if they could not defeat it, space would be left for the Jews to make their escape and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate day, no, not to gratify his impatient revenge. Probably he was in some fear lest the Jews should prove too hard for their enemies, and therefore durst not venture on such a hazardous enterprise but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him and breaks the neck of the plot. V. The bloody edict is hereupon drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and, on that day, to murder all the Jews, men, women, and children, and seize their effects, Est 3:12-14. Had the decree been to banish all the Jews and expel them out of the king's dominions, it would have been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to perish, all the Jews, appointing them as sheep for the slaughter without showing any cause for so doing. No crime is laid to their charge; it is not pretended that they were obnoxious to the public justice, nor is any condition offered, upon performance of which they might have their lives spared; but die they must, without mercy. Thus have the church's enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated (Rev 17:6); yet still, like the horse-leech, they cry, Give, give. This cruel offer is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provinces, Est 3:15. See how restless the malice of the church's enemies is: it will spare no pains; it will lose no time. VI. The different temper of the court and city hereupon. 1. The court was very merry upon it: The king and Haman sat down to drink, perhaps to drink "Confusion to all the Jews." Haman was afraid lest the king's conscience should smite him for what he had done and he should begin to wish it undone again, to prevent which he engrossed him to himself, and kept him drinking. This cursed method many take to drown their convictions, and harden their own hearts and the hearts of others in sin. 2. The city was very sad upon it (and the other cities of the kingdom, no doubt, when they had notice of it): The city Shushan was perplexed, not only the Jews themselves, but all their neighbours that had any principles of justice and compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment (Ecc 3:16), to see men that lived peaceably treated so barbarously; and what would be the consequences of it to themselves they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the church is in distress and the public are perplexed.
Verse 1
3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.
Verse 2
3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.
Verse 6
3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.
Verse 7
3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.
Verse 8
3:8 who keep themselves separate: Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live: Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.
Verse 9
3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.
Verse 10
3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.
Verse 12
3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.
Verse 13
3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.
Verse 14
3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.