Bible Commentaries

After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that [were] with him.

After these things did Ahasuerus promote Haman — Four years after his marriage with Esther, or near upon, did Ahasuerus magnify and exalt Haman, Hominem profanum et sceleratum, as one saith, a profane wicked person; merely for his mind sake, to show his sovereignty, and that he would, like some petty god upon earth, set up whom he would, and whom he would, put down, Daniel 4:19 . Alexander the Great made Abdolominus, a poor gardener, king of Sidon. Whether it were also by flattery or sycophancy, or some new projects for establishing his tyranny, and increasing his tributes, that Haman had insinuated himself into this king’s favour, it is uncertain. Sure it is that Mordecai, a better man, lay yet unlooked upon; like good corn he lay in the bottom of the heap, when this vilest of men was exalted, Psalms 12:8 . Thus oft empty vessels swim aloft, rotten posts are gilt with adulterate gold, the worst weeds spring up bravest; and when the twins strove in Rebekah’s womb, profane Esau comes forth first, and is the firstborn, Genesis 25:25 . But while they seek the greatest dignities, they mostly meet with the greatest shame; like apes, while they be climbing, they the more show their deformities. They are lifted up also, ut lapsu graviore ruant, that they may come down again with the greater poise. It was, therefore, well and wisely spoken by Alvarez de Luna, when he told them who admired his fortune and favour with the king of Castile, You do wrong to commend the building before it be finished, and until you see how it will stand.

The son of Hammedatha the Ayagite — i.e. The Amalekite, of the stock royal; so that Haman was the natural enemy of the Jews, like as Hannibal was of the Romans. An old grudge there was, an inveterate hatred; Amalek was Esau’s grandchild, and the enmity between these two peoples was, as we say of runnet, the older the stronger.

And advanced him — Set him aloft upon the pinnacle of highest preferment; as Tiberius did Sejanus; as Louis XI of France did his barber; as our Henry VIII did Wolsey; and our recent kings, Buckingham. But princes’ favourites should consider with themselves that honour is but a blast, a magnum nihil, a glorious fancy, a rattle to still men’s ambition; and that as the passenger looketh no longer upon the dial than the sun shineth upon it, so it is here.

And set his seat above all the princes — This cup of honour his weak head could not bear; this blast so blew up the bubble that it burst again. Sejanus-like, he now began to sacrifice to himself, little thinking of that utter ruin to which he was hasting. Physicians used to say, that ultimus sanitatis gradus est morbo vicinus. Sure it is, that when the wicked are near unto misery, they have greatest preferment and prosperity. When Tiberius was desirous to rid his hands of Sejanus, he made him his colleague in the consulship, and set him above all his courtiers. Ahasuerus intended not any harm to Haman when he raised him to this pitch of preferment; but it puffed him up, and proved his bane. None are in so great danger as those that walk upon pinnacles; even height itself makes men’s brains to swim. Every man is not a Joseph, or a Daniel. They were set above all the princes, and could not only bear it, but improve it for the glory of God, and the good of his people. Sed o quam hoc non est omnium! High seats are not only uneasy, but dangerous, and how few are there that do not (as Isis’ ass) think themselves worshipful for the burden they bear! ( Hones onus) .

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And all the king’s servants, that [were] in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did [him] reverence.

And all the kiny’s servants — His courtiers and others; not his menial servants only.

That were in the king’s gate — Where the courtiers used to walk, that they might be on call; and where others attended that had business at the court.

Bowed, and reverenced Haman — Not with so much readiness and diligence as impudence and baseness; for should men bow to a molten calf, because made up of golden earrings? Many of these cringing courtiers could not but hate Haman in their hearts, and were as ready to wish him hanged, and to tell the king shortly after where he might have a fit gallows for him. So Sejanus’s greatest friends, who had deified him before, when once he fell out of the emperor’s favour, showed themselves most passionate against him, saying, that if Caesar had clemency, he ought to reserve it for men, not use it toward monsters.

For the king had so commanded concerning him — And if the king had commanded these servile souls to worship a dog or a cat, as the Egyptians did, a golden image, as Nebuchadnezzar’s subjects did, to turn the glory of the incorruptible God into the similitude of a corruptible man, of four-footed boasts or creeping things, as Romans 1:23 , they would have done it. Most people are of King Henry’s religion, as the proverb is, resolving to do as the most do, though thereby they be undone for ever. This is to be worse than some heathens. See Trapp on " Acts 4:19 " But why should Ahasuerus be so hasty to heap such honours upon so worthless and wicked a person, but that he had a mind to proclaim his own folly to all his kingdom?

But Mordecai bowed not, nor did him reverence — He did not, he durst not, though pressed and urged to it with greatest importunity. And why? not because Haman wore a picture openly in his bosom, as the Chaldee paraphrast and Aben Ezra give the reason; not merely (if at all, which some doubt of) because he was a cursed Amalekite; but because the Persian kings required, that themselves and their chief favourites (such as proud Haman was) should be reverenced with a kind of divine honour, more than was due to any man. This the Jews were flatly forbidden by their law to do. The Lacedemonians also were resolute against it, as Herodotus in his seventh book relateth. Pelopidas the Theban would not be drawn to worship the Persian monarch in this sort. No more would Conon the Athenian general. And when Timagoras did, the Athenians condemned him to die for it. It was not therefore pride or self-willedness that made Mordecai so stiff in the legs that he would not bend to Haman, but fear of sin, and conscience of duty. He knew that he had better offend all the world than God and his own conscience: Nihil praeter peccatum timeo I fear nothing before sin. (Basil).

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Then the king’s servants, which [were] in the king’s gate, said unto Mordecai, Why transgressest thou the king’s commandment?

Then the king’s servants, … — See Esther 3:2 .

Said unto Mordecai — Tempting his piety and constancy not once, but often, alleging the king’s commandment, together with his aloneness in refusing to obey it, Haman’s power, displeasure, … Thus they presented to Mordecai both irritamenta and terriculamenta, i.e. allurements and frightenments, according to that of the apostle, Hebrews 11:37 , they were tempted on both hands, but all in vain. Sapientis virtus, per ea quibus petitur, illustratur. The virtue of wisdom is shown by means of desiring these things. This constancy wicked men call obstinacy, but they speak evil of what they know not, viz. the power of the Spirit, and the privy armour of proof, that the saints have about their hearts.

Why transgressest thou the king’s commandment? — Right or wrong, it matters not with many, if the king or state have commanded a thing, done it must be. But what said that martyr to the Popish bishop, pressing him with this argument, and affirming that the king’s laws must be obeyed, whether they agree with the word of God or not, yea, though the king were an infidel? If Shadrach, Mesheeh, and Abednego had been of your mind, my lord (said Roger Coo, martyr), Nebuchadnezzar had not confessed the living God. True it is that we must give unto Caesar the things that are Caesar’s. But in addition, we must see to it that we give unto God the things that are God’s, Matthew 22:21 , where the three articles used in the original are very emphatical, τα του Yρου τω Yεω . And it is a saying of Chrysostom, If Caesar will take to himself God’s part, by commanding that which is sinful, to pay him such a tribute is not tributum Caesaris, but servitium diaboli, an observing of Caesar, but a serving of the devil.

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Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he [was] a Jew.

Now it came to pass, when they spake daily unto him — This, if they did of good-will (as at first perhaps they did), it was a friendly office, and may shame many of us who are so backward to Christian admonition (see my common-places), that spiritual alms, that we are bound freely to distribute, Judges 1:22-23 . But it; as is likely, at length at least they did it to ingratiate with Haman, and out of envy to Mordecai, because he did not comply and comport with them, what did they else but act the devil’s part, and the rather, because they were importunate and impudent as not to take an answer?

And he hearkened not unto them — They did but surdo fabulam (as they say), beat upon cold iron; this matter was not malleable, this man not to be prevailed with, to do aught against his conscience. The heavens shall sooner fall than I will alter mine opinion, said that martyr. This the persecutors called obstinacy; seal pro hac obstinatione fidei morimur, saith Tertullian, but for this obstinacy of faith we gladly die; and the stronger any are in faith the more resolute in warrantable purposes. The strength of Israel repenteth not, 1 Samuel 15:29 . Inconstancy comes from weakness.

That they told Haman — Purposely to pick a thank and curry favour. Go not about as a tale bearer, Leviticus 19:16 . The word signifieth as a pedlar, that first filleth his pack with tales and slanders, and then venteth them to the hurt of others. Such are fitly joined with flatterers, Proverbs 20:19 , and with murderers, Ezekiel 22:9 . Such a wretched pedlar was Doeg, and such were these evil instruments in the text, whose tongues were as sharp as the quills of a porcupine, the poison of asps was under their lips. And although it was truth they told Haman, yet because they did it not for any love to the truth, nor for respect to justice, nor for the bettering of either party, but only to undo the one, and to incense the other, they were no better than slanderers.

To see whether Mordecai’s matters would stand — Whether he would stick to his principles, and not start aside for any terror, Philippians 1:28 .

For he had told them that he was a Jew — That is, by interpretation, a confesssor; yea, more, he was a stout professor of the truth; and though he had hitherto concealed himself, yet now (since they will needs have it so) he plainly tells them his country, and his conscience, the true cause of his peremptoriness, which they held and called pride and stubbornness.

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And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.

And when Haman saw — Stirred up by these pestilent flatterer, qui crabronem furiosum magis irritaverant, as one saith, he took special notice of Mordecai’s irreverence, which with more discretion he might have dissembled. When an inconsiderate fellow had stricken Cato in the bath, and afterwards cried him mercy, he replied, I remember not that thou didst strike me. It is a sign of weakness to be too soft and sensible of an indignity; "I was as a deaf man that heard not, and as one dumb, in whose mouth is no reproof," Psalms 38:13-14 . The best apology to words and carriages of scorn and petulance is that of Isaac to Ishmael, viz. patience and silence.

That Mordecai bowed not, … — A great business to enrage him so much, but that he was set on by that old man slayer.

Subruit, aut reficit -

So trivial, so small is it, the spirit because greedy of praise, will be undermined or restored. A small wind raiseth a bubble, ambition rideth without reins, and hath inhabitatorem Dracohere Apostatam, the devil at inn with it.

Then was Haman full of wrath — He swelled like a toad, glowed like a devil; being transformed as it were into a breathing devil, he seeks the utter extirpation of that people, of whom, concerning the flesh, Christ was to come, Romans 9:5 , wishing the same to them which Caligula in a rage did to the people of Rome, I would ye had all but one neck, that I might cut you all off at one blow, Eιθ ενα αυχενα ειχετε . Josephus tells us, that he brake out into this blustering speech, Liberi Persae me adorant. Hic autem, servus cum sit, tamen hoc facere dedignatur: The Persians, though free men, reverence me, and yet this slave thinks himself too good to do it. This he uttered no doubt with a very harsh and hateful intention of the voice, such as was that of the two brethren in evil, whose anger was fierce and their wrath cruel, when, Genesis 34:31 , they answered their aggrieved father, Should he deal with our sister as a harlot? Genesis 49:5 ; Genesis 49:7 ; where the word Zonah (harlot) hath a great letter, to note their vehemency, rage, and rudeness.

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And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, [even] the people of Mordecai.

And he thought scorn to lay hands on Mordecai alone — He thought it a small matter, saith Josephus, μικρον ηγησατο , a thing below him, too little for his revenge, which, like fire, burneth all it can lay hold upon, especially when as here it ariseth from ambition, which, like choler adust, if constructed and stopped in its course, is a dangerous passion, and endeth in burning fevers and madness. Haman thought scorn, contempsit in oculis suis, contempt in his eyes, so the Hebrew, to foul his fingers with Mordecai alone, the whole nation must perish, and all the children of God that were scattered abroad, as he once said, John 11:50 ; John 11:52 . In like manner, nostri temporis Hamanus, saith Merlin upon this text, the Haman of our time (meaning the duke of Guise, as I suppose), when as by the king’s favour he was promoted, and promised himself the crown, there being but one family only that stood in his way, he desired together with it to overturn all the Reformed religion and to root out all the remembrance of the Churches in France. Hence the Parisian Massacre, wherein Merlin had his part, being household chaplain to the admiral, and by a miracle of God’s mercy escaping those hellish cut throats. The first occasion of that bloody massacre, I have somewhere read, was this (Other things I know were pretended, as if the Protestants had plotted and practised against the king, queen mother, and the princes of the blood, and coin stamped with this inscription, Virtus in rebelles, … Courage in rebellion). The pope sent to the cardinal of Lorraine, brother to the duke of Guise, a table, wherein was painted our lady with a little child in her arms, by the most excellent painter in Christendom, and consecrated with his own hands, and enclosed it in a case of silk, and a letter with it, giving him high commendation and thanks for his zeal against the Huguenots. The messenger that carried the present fell sick by the way, and finding one going into France, entreated him to deliver the present to the cardinal. The cardinal read the letter, and laid the table on his bed, for he would not open it, till he might do it with greater solemnity. For this purpose he invited the duke of Guise to dinner with many other great personages. In the meanwhile one that liked not the cardinal, found means to change the table, … At dinner the letter was read, and the table taken out of the case in the sight of the cardinal and all his guests, wherein was painted in place of our lady and her child, the cardinal of Lorraine stark naked, the queen mother, the young Queen of Scots, and the old duchess of Guise naked also, hanging about the cardinal’s neck, and their legs wrapped between his legs. I cannot say much for the man that did this prank; but that the cardinal and his complices should thereupon design all the French Protestants to destruction, should butcher thirty thousand of them in a month, one hundred thousand of them in one year, some say three hundred thousand; that upon the news of it the pope should proclaim a jubilee for joy, and the cardinal of Lorraine give the messenger a thousand crowns, … This was matchless atrocious savagery, this was Haman-like hatred, this was cruelty beyond that of Simeon and Levi, which made good Jacob, in a deep detestation of that dreadfulness, cry out, "O my soul, come not thou into their secret," …, Genesis 49:6 .

For they had showed him the people of Mordecai — viz. That he was a Jew. Josephus’s note upon this text is: Haman naturally hated the Jews, as those that had anciently destroyed the Amalekites’ countrymen, he might easily call to mind what Saul had done to them, and David, and, lastly, the tribe of Simeon. God had sentenced them long since to utter destruction; and yet deferred the first execution for about four hundred years’ time; and now again, after more than five hundred years, Haman, the Agagite, is thus exalted, but for a mischief, as the eagle carrieth the tortoise on high in her talons, that she may break it in the fall, and feed upon it.

Wherefore Haman sought to destroy all the Jews — Ut sanguineam

famem expleret; as a wolf, breaking into the fold, kills all the

flock; as fowlers take away the young and the dams together, putting

both into the bag (which God forbade, Deuteronomy 22:6 ); as Esau, that

rough man, came with four hundred cut-throats at his heels, to

destroy the mother with the children, Genesis 32:11 ; as Uladus,

prince ef Wallachia, was wont, together with the offender, to execute

the whole family, yea, sometimes the whole kindred; as Selilnus, the

Great Turk, in revenge of the loss he received at the battle of

Lepanto, resolved to put to death all the Christians in his

dominions, in number infinite; as Philip of Spain sailed out of the

Low Countries homewards, vowing to root out all the Lutherans there,

and protesting that he had rather have no subjects than such (Hist.

of Count. of Trent, 417); as cruel Dr Story, a great persecutor in

Queen Mary’s reign, and hanged for a traitor in Queen Elizabeth’s,

whose death he had conspired, cursing her daily in his grace at

meals, and greatly repenting that he and others had laboured only

about the young sprigs and twigs, as he phrased it, while they should

have stricken at the root, and clean rooted it out (A.D. 1571, Camd.

Eliz.); lastly, as the gunpowder Papists, who had prepared by

proclamations to further that horrid plot (if it had taken effect)

upon the Puritans, and under that name to have murdered all those

that had but looked toward religion.

That were throughout the whole kingdom — Herein he showed himself

a right Amalekite, Mali corvi malum ovum, dirt kneaded with blood

( Pηλος αιματι πεφυραμενος ), as one said of Tiberius, He presumed

he might have what he pleased of the king, and, therefore, made

account to make but a breakfast of his enemies, the Jews, to whom he

said in his heart, as once Caligula did to the Roman consuls,

laugh to think that I can nod you all to death.

Even the people of Mordecai — Who were more renowned by him than

Co was by Hippocrates, Thebes by Epaininondas, Stagira by Aristotle,

Hippo by Augustine, …

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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, [to] the twelfth [month], that [is], the month Adar.

In the first month — The time is thus noted, ad maiorem historiae fidem et lucern, to give more credit to the history, and to lend some light to it.

That is, the month Nisan — The Chaldees call it Abib, from the new fruits or ears of grain then first appearing. It was the first month unto Israel, in respect of sacred, not civil, affairs, because of their coming out of Egypt therein. It answereth to part of March with us, and part of April.

In the twelfth year of king Ahasuerus — When Esther had now been queen for over four years, and, being greatly beloved, was in a capacity to do her people good. This was a sweet providence, the remedy was ready before the disease broke out. No country hath more venomous creatures than Egypt, none more antidotes. So godliness hath many troubles, and as many helps against trouble.

They cast Pur, that is, the lot — The old interpreter addeth in urnam, into the pitcher. And the new annotations tell us that, about casting lots, there was a pitcher into which papers, with names of the several months written on them, and rolled up, were cast; yea, also papers with the names of every day and of every month were cast in; then one, blindfolded, put in his hand and pulled out a paper, and according to the marks which they had set down, such a month proved lucky, and such a day in the month; and, by God’s providence, it so fell out that their supposed lucky day was on the twelfth month, whereby it came to pass that their plot was defeated before the time of accomplishing thereof, Esther 9:1-11 .

From day to day, … — This is not to be taken as if they had continued twelve months about in casting of these lots; but as in the note next above.

That is, the month Adar — In all which time that wicked Haman might have bethought himself (as one noteth), and returned to a better mind toward God’s people. But he, after the hardness of his heart, that could not repent, treasured up unto himself wrath against the day of wrath, …, Romans 2:5 .

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And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king’s laws: therefore it [is] not for the king’s profit to suffer them.

And Haman said unto king Ahasuerus — After that, by sortilegy (or sorcery, for it is no better, as the very name showeth, and Varro affirmeth), he had light upon a lucky day, wherein to speak to the king, and a black day, wherein to do execution, he taketh the boldness to move the king in it. Now Mr Perkins affirmeth, that, as men do put confidence in lot sorcery, or the like diabolical divinations, or else they cannot attain to any foreknowledge by them; so therein, explicitly or implicitly, they have confederacy with the devil. Oh that this were well considered!

There is a certain people — Not worth the naming.

Scattered abroad — But was that their fault? was it not their misery rather, that God had threatened them, Deuteronomy 3:2 , and were they not, therefore, to be pitied, and not preyed upon? It is said of Queen Elizabeth, that she hated, no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune (Camd. Eliz. 531).

And dispersed among the people — And, therefore, the more dangerous, since every sect strives to spread their opinions, and these, being antimagistratical, may do much harm, and draw many from their obedience, prove seedsmen of sedition. It may very well be that the sect of the Essenes were now beginning among the Jews, who taught that God alone, and no mortal man, was to be acknowledged for Lord and Prince (Joseph. l. 18, c. 2). Hence they were called Esseni, or Hashoni, that is, rebels, and for their sakes the whole nation might be the worse thought of (as if they were all such), like as the Protestants were in France, for the Anabaptists’ sake, in the reign of King Francis (Scultet. An. 454).

In all the provinces of thy kingdom — Quarum proventu gaudet, alitur, insolescit. Where they do no good, but devour grain, as vermin, as excrements in human society, and deserve to be knocked on the head, which may easily be done, because they are dejected, and not able to make headway against an adversary.

And their laws are diverse from all people — So they were, and better, their enemies themselves being judges, Deuteronomy 4:6-8 . Prosper’s conceit was, that they were called Iudaei , because they received Ius Dei, their laws from God, who might say to them, as once Joseph did to his brethren, Genesis 45:12 , Behold, your eyes see, that it is my mouth that speaketh unto you. And, therefore, if Demosthenes could say of laws in general, that they were the invention of Almighty God ( ευρημα του θεου ); and if Cicero could say of the laws of the twelve tables in Rome, that they far exceeded and excelled all the libraries of all the philosophers, how much more true was all this of the laws of the Jews, given by God, and ordained by angels in the hand of a mediator, Moses! Seneca, though he jeered the Jews for their weekly Sabbath as those that lost the seventh part of their time, yet he could not but say that, being the basest people, they had the best laws, and gave laws unto all the world. Those holy Levites, Nehemiah 9:13 , acknowledge, with all thankfulness, that God had given them right judgments, true laws, good statutes and commandments, whereby he severed them from all other people, as his own peculiar, and this was their glory wherever they came, though the sycophant in the text turneth their glory into shame, as one that loved vanity, and sought after leasing, Psalms 4:2 .

Neither keep they the king’s laws — Mordecai indeed would not do him reverence, because it went against his conscience; no move would others of them keep the king’s laws in like case, but obey God rather than man, where they could not do both. Otherwise they were charged, Jeremiah 29:7 , to seek the peace of the cities where they abode, and to submit to their civil and municipal laws; and so they did, doubtless, for the generality of them. But this impudent liar represents them to the king as refractories and rebels, … The devil began his kingdom by a lie, and by lies he upholdeth it. He was a liar and a murderer from the beginning; but first a liar, and thereby a murderer. He cannot handsomely murder, except he slander first, Song of Solomon 5:6 ; the credit of the Church must first be taken away, and then she is wounded; traduced she must be, and thence persecuted. Thus David is believed to seek Saul’s life; Elijah is the troubler of Israel; Jeremiah, the trumpet of rebellion; the Baptist, a stirrer up of sedition; Christ, an enemy to Caesar; Paul, a pestilent incendiary; the primitive Christians, a public mischief; the Reformed Churches, antimagistratical; this colour of right, yea, of piety, was laid upon the French Massacre, and by edicts a fair cloak sought to cover that impious fraud, as if there had been some horrid treason hatched by the Huguenots (Camd. Eliz.). The primitive persecutors used to put Christians into bears’ and dogs’ skins, or other ugly creatures, and then bait them; so wicked men put religion and its professors into ugly conceits and reports, and then speak and act against them.

Therefore it is not for the king’s profit — Heb. It is not meet, equal, or profitable to the king to suffer them, ut insolescat per licentiam, so the Vulgate Latin rendereth it, but without warrant from the Orig. See how this sycophant fills his mouth with arguments, the better to achieve his desire. An elaborate set speech he maketh, neither is there a word in it but what might seem to have weight. He pretends the king’s profit and the public good, concealing and dissembling his ambition, avarice, envy, malignity, that set him awork. Politicians, when they soar highest, are like the eagle, which, while aloft, hath her eye still upon the prey, which by this means she spies sooner, and seizes upon better. In parabola ovis capras suas quaerunt, as the proverb hath it. Haman holds it not fit there should be more religions than one in a kingdom, for preventing of troubles. Nebuchadnezzar was of the same mind when he commanded all men to worship his golden image. But must all, therefore, die that will not do it? and is it for the king’s profit that the righteous be rooted out? Is not semen sanctum statumen terrae? the holy seed the stay of the State? Isaiah 6:13 , the beauty and bulwark of the nation? See Jeremiah 5:1 Ezekiel 2:2-10 , Absque stationibus non staret mundus.

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