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7–15. Haman’s scheme for the extermination of the Jews

7. In the first month, which is the month Nisan] the Hebraised form of the Babylonian Nisannu. It is the later substitute for the older Israelite name for the first month of the year, viz. Abib (see on Esther 2:16), and corresponds to the latter part of March and beginning of April. The meaning of the word Nisan is uncertain. Some make it denote fruitfulness, others, beginning or origin.

Attention has been drawn to the tragic significance of thus plotting the destruction of the Jews in the month of their memorable deliverance from Egypt (Exodus 13:4).

they cast Pur, that is, the lot] Pur is a word perhaps borrowed from the Persian pâre, a piece, fragment, and may be connected with the Latin pars, portio, or with Assyr. puru, or buru, a stone. But see further in Additional Note I, p. 67.

The custom of deciding by lot, by means of dice, or pieces of wood, or strips of paper or parchment, prevailed widely in the East, and was considered as a lawful means of committing the decision to Divine agency. Soothsayers and astrologers, who employed this among their methods of determining difficult questions, played an important part in Oriental society. The use of the lot among the Persians is mentioned by Herodotus (iii. 128) and by Xenophon (Cyrop. i. 6. 44, iv. 5. 55). For a parallel among the Jews see 1 Samuel 14:41 f. (cp. Proverbs 16:33). We may compare Acts 1:26.

from day to day, and from month to month] In order to ensure the success of the scheme Haman seems to have gone through the process of testing each day of the successive months until the twelfth month and its thirteenth day (see Esther 3:13) were reached, and declared favourable.

to the twelfth month] It would appear that by an error not uncommon among the copyists of manuscripts, the writer’s eye, owing to the repetition of the Hebrew for ‘month,’ passed over a clause, and that the original reading stood thus, and the lot fell upon the thirteenth day of the twelfth month. This correction is supported by the LXX., though it reads ‘fourteenth’ for thirteenth.

According to Jewish tradition (Megillah, 13 b) Haman tried month after month till he reached Adar. Moses died in that month. Hence Haman chose it, forgetting that in the same month Moses had also been born, and therefore from his (or rather, the Jewish) point of view it was likely to be as unfavourable to his purposes as any of the preceding. It should be added that the identity of the day of the month on which Moses was born with that on which he died is inferred by the Jewish commentator Rashi (Rabbi Solomon, son of Isaac, a.d. 1040–1105) from the words ‘I am an hundred and twenty years old this day,’ Deuteronomy 31:2, all that follows to the end of Deuteronomy 34:5 being assumed as included in the same day.

Adar] the Babylonian ad(d)âru, the meaning, however, being doubtful. As the last month of the year, it was followed by Nisan, the first of the next.

Esther 3:7. They cast Pur, that is, the lot — “Haman, being determined to destroy Mordecai and the Jews, called together his diviners, to find out what day would be most lucky for his putting this design into execution. The way of divination, then in use among the eastern people, was by casting lots; and therefore having tried in this manner, first each month, and then each day in every month, they came to a determination at last, that the thirteenth day of the twelfth month would be most fortunate for the bloody execution. It was in the first month of the year when Haman began to cast lots, and the time for the execution of the Jews was by these lots delayed till the last month of the year; which plainly shows, that though the lot be cast into the lap, yet the whole disposing thereof is from the Lord, Proverbs 16:33. For hereby almost a whole year intervened between the design and its execution, which gave time for Mordecai to acquaint Queen Esther with it, and for her to intercede with the king for the revoking or suspending the decree, and thereby preventing the conspiracy. The reader will find this decree in Joseph. Antiq., lib. 11, cap. 6. Houbigant renders this verse, The lot, which is called Pur, was drawn before Haman from day to day, from month to month, for the twelfth month.” See Poole and Dodd.

Esther 3:7. They cast Pur, that is, the lot— Haman, being determined to destroy Mordecai and the Jews, called together his diviners, to find out what day would be most lucky for his putting this design in execution. The way of divination then in use among the eastern people was, by casting lots; and therefore, having tried in this manner, first each month, and then each day in every month, they came to a determination at last, that the 13th day of the 12th month would be most fortunate for the bloody execution. It was in the first month of the year when Haman began to cast lots, and the time for the execution of the Jews was by these lots delayed till the last month in the year; which plainly shews, that, though the lot be cast into the lap, yet the whole disposing thereof is from the Lord; Pro 16:33 for hereby almost a whole year intervened between the design and its execution, which gave time for Mordecai to acquaint queen Esther with it, and for her to intercede with the king for the revoking or suspending of the decree, and thereby preventing the conspiracy. The reader will find this decree in Joseph. Antiq. lib. 11: cap. 6. Houbigant renders this verse, The lot, which is called Pur, was drawn before Haman from day to day, from month to month, for the twelfth month.

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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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Haman Obtains Leave to Slay the Jews (510 BC)

⁷ 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.
⁸ 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.
⁹ If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries.
¹⁰ And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy.
¹¹ And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee.
¹² Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.
¹³ And the letters were sent by posts into all the king's provinces, 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, and to take the spoil of them for a prey.
¹⁴ The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.
¹⁵ The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.

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, Es 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, Es 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 (Es 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, Es 3:10,11. 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, Es 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, Es 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 (Re 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, Es 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 (Ec 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.

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.

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.

There is a certain people, mean and contemptible, not worthy to be named.

Dispersed among the people; who therefore, if tolerated, may poison all thy subjects with their pernicious principles; and whom thou mayst easily crush without any great noise or difficulty.

In all the provinces of thy kingdom; for though many of their brethren were returned to their own land, yet great numbers of them staid behind, either because they preferred their ease and worldly commodities before their spiritual advantages, or because they wanted conveniency or opportunity for a remove, which might happen from divers causes.

Their laws are diverse from all people; they have peculiar and fantastical rites, and customs, and religion; and therefore are justly offensive to all thy people, and may either infect them with their conceits, or occasion great dissensions and distractions among them.

Neither keep they the kings laws; as is manifest by Mordecai’s bold contempt of thy late edict concerning me, which being done by him as a Jew, the whole nation are involved in his crime, and are prepared to do so when they have occasion.

It is not for the king’s profit to suffer them to live in his kingdom. I do not seek herein so much my own revenge as thy service.