Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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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.
return to '
To destroy all the Jews - In the East massacres of a people, a race, a class, have at all times been among the incidents of history, and would naturally present themselves to the mind of a statesman. The Magophonia, or the great massacre of the Magi at the accession of Darius Hystaspis, was an event not then fifty years old, and was commemorated annually. A massacre of the Scythians had occurred about a century previously.
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.
He thought scorn; he thought that particular vengeance was unsuitable to his quality, and to the greatness of the injury.
Haman sought to destroy all the Jews; which he attempted, partly, from that implacable hatred which, as an Amalekite, he had against them; partly, from his rage against Mordecai; and partly, from Mordecai’s reason of this contempt, because he was a Jew, which, as he truly judged, extended itself to all the Jews, and would equally engage them all in the same neglect and hatred of his person,
Verse 6. - He thought scorn to lay hands on Mordecai alone. If Haman had simply said to Ahasuerus, "There is one of your menials who persistently disobeys a royal edict, and at the same time insults me," Ahasuerus would, as a matter of course, have told him to put the menial to death. But the revengeful temper of the man was such that this seemed to him insufficient. Mordecai had insulted him as a Jew, and the Jews should pay the penalty. Mordecai should be punished not only in person, but in his kindred, if he had any, and in his nation. The nation itself was contumacious and troublesome (ver. 8); it would be well to get rid of it. And it would be a grand thing to wipe out an insult offered by an individual in the blood of a whole people. Haman therefore sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus. Massacres on a large scale - not unknown in the West, witness St. Bartholomew's - are of frequent occurrence in the East, where human life is not held in much regard, and the caprices of absolute monarchs determine the course of history. There had been a general massacre of the Magi upon the accession of Darius Hystaspis, the father of Xerxes (Herod., 3:79), and one of Scythians about a century before (ibid. 1.106). These were examples which might occur to Haman. A later one is the Roman massacre of Mithridates in B.C. 88.
CHAPTER 3:7-15 HAMAN CASTS LOTS TO OBTAIN A LUCKY DAY FOR HIS ENTERPRISE, AND OBTAINS A DAY IN THE MONTH ADAR, THE LAST MONTH OF THE YEAR (Esther 3:7). Having determined on a general massacre of the Jews on a given day, as the best mode of ridding the empire of them, Haman thought it of supreme importance, to select for the massacre a propitious and fortunate day. Lucky and unlucky days are recognised generally throughout the East; and it is a wide-spread practice, when any affair of consequence is taken in hand, to obtain a determination of the time for commencing it, or carrying it into effect, by calling in the arbitrement of Chance. Haman had recourse to "the lot," and by means of it obtained, as the fight day for his purpose, the 13th of Adar, which was more than ten months distant. The long delay was no doubt unpalateable, but he thought himself bound to submit to it, and took his further measures accordingly.
- But he thought scorn etc.] Haman’s wrath was so excessive that to punish the man who excited it seemed to him as nothing. The whole nation to which his enemy belonged must perish. A little more than forty years previously, at the accession of Darius Hystaspes, there had been a general massacre of the Magi, when the people “slew every Magus who came in their way” (Herod. iii. 79). This and other instances[67] which might be adduced illustrate the tendency towards passionate and excessive vengeance on the part of the Oriental disposition, which holds human life cheap. Some, however, have seen in Haman’s conduct the operation of a wider principle in the shape of race-hatred, paralleled in later days by anti-semitic outbursts upon the continent, or the persecution of Eastern Christians by the Turks.
[67] For example, when Cyaxares and the Medes invite to a banquet a large number of Scythians, whose depredations had proved troublesome, and massacre them when drunk (Herod. i. 106).
Esther 3:6. And he thought scorn to lay hands on Mordecai alone — He thought that particular vengeance was unsuitable to his quality, and to the greatness of the injury; wherefore Haman sought to destroy all the Jews — Which he attempted from that implacable hatred which, as an Amalekite, he had against them; from his rage against Mordecai; and from Mordecai’s reason of this contempt, because he was a Jew, which, as he truly judged, extended itself to all the Jews, and would equally engage them all in the same neglect. And doubtless Haman included, those who were returned to their own land; for that was now a province of his kingdom.
Esther 3:5. Then was Haman full of rage — Josephus tells us, that Haman, taking notice of this singularity in Mordecai, asked him what countryman he was, and finding him to be a Jew, broke out into a violent exclamation at his insolence, and in his rage formed the desperate resolution, not only to be revenged on Mordecai, but to destroy the whole race of the Jews; well remembering that his ancestors, the Amalekites, had been formerly driven out of their country, and almost exterminated by the Jews.