Esther

Esther 6:1-14
The Man Whom the King Delights to Honor

By the end of the verses today, Mordecai is probably the most confused man on the planet. He and his people have been set for destruction, and yet, his mortal enemy has come to him with a royal robe, and the king’s horse, and after placing the robe on him and placing him on the king’s horse, he has conducted him through the city square honoring him as a town crier would – “Thus shall it be done to the man whom the king delights to honor.”

As soon as that was over, the robe was removed, the horse was led back to the royal stalls, and he went back to sit at the king’s gate as if nothing ever happened. His people are still set for destruction, and yet the king honored him. It’s hard to see how the king delighted to honor him while reveling in destroying him.

And many of us often feel the same way, or the opposite way, about the Lord, depending on our circumstances. We hear about the end which is anticipated, but we have frustrating events which inhibit our ability to be happy in the meantime. Why, if God wants us to have a good end, do we have such difficulties on the way there? Maybe we are just looking at things the wrong way. Yes, pain is real, trials are real, loss or conflict really affects us, but is that what we should be focusing on?

Text Verse: “For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, ¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.” 2 Corinthians 4:17, 18

The day before I typed this sermon was a Sunday. Sunday’s are long, tiring, busy days. They are – from the moment I get up, until right before bed – filled with activity, some of which is exceedingly stressful, especially the video work for the updates and sermons. It is complicated, tedious work which requires complete attention and no distractions.

However, 15 April was not such a day. It was very, very windy and raining. This meant the dogs were not happy about going outside to do what dogs must do. It was rather hectic. “No hectic please, I am working on videos.” While still working on the update video, Hideko came up to me and said, “The hot water heater is leaking.” She said it with no urgency at all.

My thought, “It is dripping at a fitting, and I will tighten it when I get a chance. Maybe tomorrow.” After an hour or two, while working on the sermon, she came and said, “The hot water heater is really leaking now.” Well, that can’t be a fitting, unless it has been unscrewing itself.

Up and to the garage. Yes, it was leaking. The garage was flooded, and the sermon wasn’t getting edited. First to turn off the water, which wasn’t possible as there was no shut off valve. What idiot put in the hot water heater without a shutoff valve? Don’t answer that Charlie. Things took a while to get cleaned up, and the water was shut off at the meter. By now, I was questioning. But when I dumped out my old box of PVC parts, I realized that I could seal everything off with no problem at all. I had just what I needed.

Questioning turned into praise. Thank You Lord! I don’t need to go to the store, the sermon work will get done, dinner will be eaten, bed will be waiting. I could wait until Wednesday or Friday to put in a new hot water heater (with a shut-off valve this time!) and because dad had left for a few days on vacation, Hideko could still take a hot shower at his house. All worked out well.

Despite the troubles, if we can look for the good, it is enough to set our minds on a different, happier path. And more, if we can look as to why the troubles came about, and fit them into the bigger picture, then we can really place it all in the Lord’s hands without care or concern.

This is the kind of thing we can learn from Esther. Mordecai had temporary difficulties which seemed overwhelming, but when things turned around, he was able to look back on the troubles and fit them into a much larger picture of redemption and safety for his people. Though the book never gives the Lord the credit for these things, meaning Mordecai’s acknowledgment of Him, we can hope that he saw things in that light. Even if he didn’t, we certainly can. And we should. Each step of the story leads us to that much fuller understanding of the Lord’s tender care for Israel, and for us. This a truth which is to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Sleepless Night (verses 1-6)

That night the king could not sleep.

The Hebrew words here are more descriptive – “In night the that fled sleep from the king.” It is purposefully showing us that the same specific night that Esther had brought him for the banquet, and then petitioned for a second banquet the next day, is when the king’s sleep fled away.

What is important to understand is that the king’s mind is consumed with Esther’s petition. It is the only thing in the narrative that is recorded which could bring him to this state. It shows that he really is concerned about what she desires to reveal. The fact that she was willing to risk her life in coming to him unannounced demonstrated that it was a matter of the highest urgency and importance.

It is this which caused his sleep to fly away. There are nights when we can’t sleep, and then there are nights when sleep flies away from us. The mind races, and the thoughts which consume the minutes away then lead to hours of turning. The chances of the mind slowing down are zero, and so there is nothing to do but either have the mind race while laying there, or find something to do to whittle away the remaining hours…

^1(con’t) So one was commanded to bring the book of the records of the chronicles;

The English here is fine, whereas the Hebrew is a little more lengthy. It says, “and spoke to bring book the memorials, words the days.” The king knows that he will be unable to sleep, and so he decided to get a little work done. It is evident that he was a little behind on it too, because when he asks for the book, it is thumbed back to an earlier point. He isn’t simply being read the events of the day, but is maybe catching up on events since his last sleepless night. It’s speculation of course, but this is what one would do. Like reading a book, we will go to where the bookmark is and start reading once again. The result of this reading tends to show this is probably the case. He would listen until the sound of the words overwhelmed him and he fell back to sleep. From there, the bookmark would be replaced, awaiting his next sleepless night.

^1 (con’t) and they were read before the king.

Some ancient commentators report that some of the kings of this time were illiterate. That may be true, but being king means that he had no need to read on his own. He could have someone do it for him. If compiled in a narrative or poetic form, such as has been seen in ancient records, the reading would be interesting, and it would calm his already-racing mind. Depending on the reader, it could also bring him to drowsiness.

² And it was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs, the doorkeepers who had sought to lay hands on King Ahasuerus.

The events referred to now are recorded in Esther 2:23 which is summed up with the words, “and it was written in the book of the chronicles in the presence of the king.” The only difference here is that the name Bigthan of verse 2:23 is changed to Bigthana here.

The timing of the events now occurring clearly shows the presence of the Lord. The king’s sleep fled away, the book of the chronicles was brought to him, and yet this reading contains the events concerning Mordecai, and Haman is expected to ask for Mordecai to be hanged on the next day. And more, Esther has a second banquet scheduled for the king and Haman in order to reveal what she did not reveal in the first meeting… On and on, the little details evolve into one grand theme – “The Lord is there, and He is directing the events for a determined outcome.”

This verse finishes a set of two’s. Here the words of the deeds of Bigthan and Teresh, the doorkeepers of Ahasuerus, are reported by Mordecai. The same words – Mordecai, Bigthan, Teresh, doorkeepers, and Ahasuerus – are all repeated in verse 2:21. The two accounts differ as one was recorded as it occurred, and one has been recorded concerning what occurred, but they confirm that what has occurred is crucial to the unfolding events in the lives of all concerned.

³ Then the king said, “What honor or dignity has been bestowed on Mordecai for this?”

The king has certainly not forgotten the deed of Mordecai. However, it was a reward for the deed that concerns him at this point. It is noted by Herodotus (Herod. viii. 85, 90) that in Persia there was a special list which was compiled and maintained of those who had done some special service for the king. It was considered a duty to acknowledge them for such things, and it would practically be a legal right for something noteworthy to be so conferred. The lack of any reward may have been that it was forgotten due to the development of other busy duties in the king’s life, or it could be that the court simply didn’t pursue reminding the king because Mordecai was a Jew. Whatever the reason, their response came back to the ears of the king…

^3 (con’t) And the king’s servants who attended him said, “Nothing has been done for him.”

They would be the ones to know. As recorders of the chronicles, they would be responsible for knowing where such an act was recorded, and the exact details of what was done. Their response shows that the matter of recompense had not yet been completed. What is evident is that the king either decided to have the books read after much of a long sleepless night, or he had them read to him for many hours through the night. Probably the latter. Several scholars note that the Hebrew of verse 1 denotes that a lengthy period of reading is implied. Either way, morning arrived while the books were still being read…

⁴ So the king said, “Who is in the court?”

From the question, one can assume that there would always be attendants in the court. Or at least this would be the case for anytime the king was awake. As the king wanted something read to him, then the scribe would have been awoken to read to him. As the two were in the palace awake, others would stand ready to meet whatever request may be made.

It’s obvious from the previous verse that the king is looking to rectify the oversight of honoring Mordecai. It is on his mind, it is a new day, and whatever adviser or attendant was in the court could be inquired of, or directed, to attend to the matter. The circumstances which follow are more than ironic, but almost comical in how they play out. Man has a sense of humor, and man possesses nothing which God does not possess or understand. And so what follows, along with the exacting timing of all of the events, shows us that the Lord directed them for the sake of irony as much as anything else.

^{4  (con’t)} Now Haman had just entered the outer court of the king’s palace

One can sense the urgency of Haman’s arrival at the palace. It is still early in the morning, and yet he has excitedly gone to the palace with all alacrity to have his plan executed at the earliest possible moment. He probably didn’t sleep any more than the king did, tossing and turning at the delightful thought of fulfilling his plan of the previous evening, which was…

^{4  (con’t)} to suggest that the king hang Mordecai on the gallows that he had prepared for him.

An unused gallows is a pointless gallows. The thing had been prepared, and Mordecai wasn’t on it. All Haman needed was the king’s approval, and that would be quickly rectified. One can almost sense the eager anticipation which flowed through Haman’s pulsing veins.

⁵ The king’s servants said to him, “Haman is there, standing in the court.”

The NKJV unfortunately omits translating the word hineh, or “behold.” It more literally says, “Behold, Haman stands in the court.” Even though there were certainly other officers present, it seems that it was an unexpected surprise that Haman would be there at this time. Being the one who was granted the king’s signet ring back in Chapter 3, it seems that the timing of his coming was quite propitious. He would certainly be well-suited to attending to such an important duty of kingly matters. The irony increases…

^5 (con’t) And the king said, “Let him come in.”

Both men are, at this time, intimately interested in this single Jew. One desires to have him honored in order to fulfill a royal responsibility for having saved the king’s life. One desired to have him executed to fulfill a personal vendetta which had become a kingly responsibility because of the edict concerning all the Jews. The irony is so heavy that it lays upon the royal court like a blanket of morning dew.

⁶ So Haman came in, and the king asked him,

Though Haman is there to make his petition, he must defer to the king first, responding to any need or question. Only after this, could he then make his request. Had he come at any other time and sought the king’s attention, he would have been the one to speak his desires first. “King Ahasuerus, Haman is seeking your presence.” “Send him in.” “Hey Haman, what’s on your mind.” The timing here is literally brought to the difference between one sentence – either initiated by the king, or initiated by Haman. The entire story pivots on the king’s question in this one verse.

^6 (con’t) “What shall be done for the man whom the king delights to honor?”

It is Mordecai who is on the king’s mind. If the king had said, “Why are you up so early, what can I do for you there old boy?” the entire course of events may have taken a different turn. But the matter of Mordecai is preeminent on his mind, and therefore, pleasantries are dispensed with. The king feels a debt has been unfortunately left unpaid, and it must be dealt with first. The question is asked in a manner which seeks impartiality. No name is given, no circumstances are detailed. It could be for something small to something exceedingly great. However, it is really early in the morning, the royal chronicles are laid out with someone reading them, and the king is asking a question, probably based on them. Haman not knowing this considers the question, possibly in light of his having “saved” the empire by recommending the removal of the Jews. Of course! That must be it…

What honor has been bestowed upon this One?
What has been granted for His noble deed?
Surely something must have been done
But if not, we must correct that, and do so with speed

How can He be repaid for the thing He has done?
What He did was a noble thing indeed
We need to faithfully reward this One
What would bless him? What does he need?

What shall be done for the Man who has helped the King
Tell me if you can suggest anything that will do
What will to Him happiness bring
This is what I am asking of you

II. The Dog and His Bone (verses 6-9)

^6 (con’t) Now Haman thought in his heart, “Whom would the king delight to honor more than me?”

Well of course! He is called into the king’s presence without having first requested an audience. He had been the brilliant architect behind the removal of the Jews. He was the only one invited to Esther’s banquet yesterday, and he was the only one who was invited for the second banquet later on this same day. His skill of leadership, obviously noted even by the queen, meant that the king’s high approval of him is what was on the king’s mind. With this obviously his thoughts, he suggests something truly fitting for himself, the great and awesome Haman…

⁷ And Haman answered the king, “For the man whom the king delights to honor,

If anyone else was on Haman’s mind as being a possibility to honor, he would have skipped these words entirely. However, he is thinking only of himself as the candidate for the honor to be presented, and so by repeating the words of the king, he is adding honor on top of honor. However, it simply says, “The man whom the king delights to honor.” The word “for” is inserted for supposed clarity, but it is unnecessary. The broken nature of the sentence shows the excitement in Haman’s response.

Q: “What shall be done for the man whom the king delights to honor?” A: The man whom the kings delights to honor… well let me tell you!”

⁸ let a royal robe be brought which the king has worn,

It is noted that wearing a kingly robe would be a breach of Persian law, but the king might allow it at his command. As it is a robe the king had worn, it is signifying a special robe, not necessarily the regular garments which he would wear from day to day. Here Haman is looking for the highest form of recognition, showing the king’s absolute favor of the individual by granting one of his own special robes to be placed upon the favored subject. This is similar to the bestowal of the garments by Pharaoh upon Joseph in Genesis 41, and the granting of Jonathan’s garment to David in 1 Samuel 18. It is also foreshadows the laying of kingly attire upon Christ as is seen in the gospels.

^8 (con’t) and a horse on which the king has ridden,

A royal horse carries much the same symbolism of wearing a royal robe. It would be evident to all that the one being carried was truly highly honored. In Genesis 41, Joseph was made to ride in Pharaoh’s second chariot. And when Solomon was to be ordained as king in David’s place, David directed that he be taken on his own mule to Gihon for the ceremony. This honor would be made all the more distinct by another symbol of kingly authority…

^8 (con’t) which has a royal crest placed on its head.

It is argued whether this is a royal crown for the rider’s head, a royal crown from the king’s head, or a royal crown for the horse’s head. The Hebrew, however, is specific. It is for the horse. Ancient Assyrian monuments depict the king’s horse wearing a sort of crown. A special crown or crest is something that would identify it as the king’s own horse. The honor would be great. This verse contains the last use of this word kether, or crown, in the Bible. It was first seen in verse 1:11, and now we can bid it adieu.

⁹ Then let this robe and horse be delivered to the hand of one of the king’s most noble princes,

Not only does Haman suggest that the royal robe and horse be furnished, but that it be first delivered to one of the king’s princes. It is the same word used to describe the nobles of the kingdom in verse 1:3, ha’partemim, or “the nobles.” It is a Persian word brought into the Hebrew which literally means “first.” In other words, Haman, thinking the king is speaking of honoring him, is looking to have some other noble act as his own footman. It is ironic that the noble prince selected for the task would, in fact, be him! This would include not only bringing the stated items, but actually placing them on the individual…

^9 (con’t) that he may array the man whom the king delights to honor.

The verb is actually third person plural – “that they may array the man.” This is speaking of all involved in getting the things to him and ensuring he is attired in them. Haman is thinking of a fashion party, with himself being attended to by the king’s own servants and even his own noblemen. He would be the cat’s meow as others tended to him. As Adam Clarke says about these words, “Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled.”

^9 (con’t) Then parade him on horseback through the city square, and proclaim before him: ‘Thus shall it be done to the man whom the king delights to honor!’”

Being arrayed in royal splendor would do no good if nobody saw it. And it would only be partial joy if only those in the royal palace saw it. But it would be high honor indeed if all were to see it. The man so honored would be forever adored by the people of Shushan if he were so honored in public. Haman’s greatest dreams were about to come true. He would be the hero of the common people among whom he passed. They would willingly bow to him and offer him praise and honor! These same types of honor were granted to Joseph in Genesis 41:43 –

“And he had him ride in the second chariot which he had; and they cried out before him, “Bow the knee!” So he set him over all the land of Egypt.” 

Honors from the King for the Man
This is what our King chose to do
For the One who reported the treacherous plan
The king is pleased with this Man through and through

Rewards are waiting for those who also assist the King
His favor shall also be poured out on you
Honor and blessings upon yourself you shall bring
Yes, when you please the King, honors will ensue

Be pleased to know that your deeds will be seen
Nothing will be forgotten for those who please the King
From start to finish and all in between
Your faithfulness will to you favor and honor bring

III. The Fall of the Fallen (verses 10-14)

¹⁰ Then the king said to Haman, “Hurry, take the robe and the horse, as you have suggested,

The urgency of the command shows that the king felt as if a royal pardon for delaying such an honor would next be necessary. He had overlooked the saving of his own life by another, and he wanted that oversight rectified immediately. The advice given was appropriate to the situation, there was a noble ready and available to carry it out, and the implements were right there in the palace. In a short span of time, the debt to the throne would be repaid with honor to the subject who deserved his wages for his attentive care.

The words here tend to confirm that the crown, or crest, was for the horse and not for the rider. It was to accompany the horse. If it were otherwise, it would have been included in the list for the rider. Instead, it is simply a part of the words, “as you have suggested,” meaning that the horse would be so ornamented, and also conducted by a footman.

^{10 (con’t)} and do so for Mordecai the Jew who sits within the king’s gate!

To ensure exactly who would be granted the honor, he signifies the name, the race, and the position held. All of this would have been recorded for him in the chronicles, and he is simply repeating what was just then relayed to him.

Some call into question the historical truth of the account because of these words. They ask how it is possible that the king would have forgotten that he had consigned all of the Jews to death and so honor a Jew in this way. However, Haman’s words in Chapter 3 never said anything about the Jews.

All he said to the king was, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom.” With a little more talk about them, he offered to have them eliminated and to place the money in the king’s treasuries to do so. The subject of who these people were was never mentioned. For all the king knew, Haman was speaking of gypsies, tramps, and thieves. It was Haman who harbored the ill will, and the recompense for his wickedness towards the Jews was now coming back upon him.

^{10 (con’t)} Leave nothing undone of all that you have spoken.”

The great honors which Haman had longed to be heaped upon him, would now be lavished by him upon his mortal enemy. The hatred between the Amalekites and the Jews was ancient. Within only moments, his first battle in the war which would lead to victory over them was about to commence. But instead, he was now within moments of the most humiliating defeat of all.

¹¹ So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square, and proclaimed before him, “Thus shall it be done to the man whom the king delights to honor!”

Haman had arrogantly assumed he would be the recipient of the honors. By asking for a noble to attend to the task, he had unknowingly appointed himself to accomplish it. He could no more ask to be left off from attending to it as any other noble could for Haman. The decision was made, and the duty was to be carried out without complaint or comment.

It would be hard to fully imagine the mental state of either man as the events unfolded, but it would have been a highly sorrowful day for Haman, and a day of joy, even if temporary while still facing extermination, for Mordecai. It is possible that he may have now felt the first twinge of hope for his people since the issuance of the edict against them.

This verse introduces another set of two’s. Mordecai is invested with special clothes and accompanying honors appropriate to his good deed toward the king. In verse 8:15, he will again be noted “in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple.” They contrast in that here he is temporarily honored for a deed accomplished in the saving of the king. There it will be for a permanent appointment as a royal in the king’s palace. They contrast, and yet they confirm the honorable deeds and skill of Mordecai.

¹² Afterward Mordecai went back to the king’s gate.

Since chapter two, it has been seen that Mordecai sat in the king’s gate. Thus he is either a eunuch or he filled some other employ within the king’s realm. The gate is from where he came when Haman came to collect him, and the gate is to where he returns upon the granting of his high honor. With that behind him, he now returns to his regular place of employ, seemingly not puffed up at all about what occurred. Instead, he quietly resumes his routine life, waiting to see if Esther will prevail in her own mission. On the other hand…

^{12 (con’t)} But Haman hurried to his house, mourning and with his head covered.

While Mordecai took his honors in stride, Haman has not fared so well. There is urgency in returning to his house, as if he needed to shut himself in from the outside world. And on the way there he both mourned, a sign of deep distress, and he covered his head, a sign of exceeding shame. When David was overthrown by his son Absalom, it says in 2 Samuel 15:30 that as he fled, he ascended the Mount of Olives weeping as he went, and he had his head covered and went barefoot. Likewise, it says this in Psalm 44 –

“My dishonor is continually before me,
And the shame of my face has covered me,” Psalm 44:15

Jeremiah also speaks of the shame of drought, a sign of the Lord’s displeasure –

“Because the ground is parched,
For there was no rain in the land,
The plowmen were ashamed;
They covered their heads.”Jeremiah 14:4

This verse now introduces another set of two’s. Here Haman’s face is covered by himself at the beginning of his downfall as he flees to his house in shame, hoping for comfort. In verse 7:8, his face will be covered by others as he is led off to the gallows at his house in disgrace. They contrast in detail, but they confirm the full and final downfall of wicked Haman.

¹³ When Haman told his wife Zeresh and all his friends everything that had happened to him,

Haman was not one to keep his emotions to himself. If he were alive today, his Facebook post would include all the sad details of the day. Instead, he told his wife, and all of his friends what had occurred, probably hoping for them to say, “Don’t worry about a thing, every little thing is going to be alright.” But that is not the response he receives. Here it uses the same word as it did in verse 5:11, translated as “told.” It means to recount. Before he recounted all of the great things which had occurred to him. Now he recounts all the miserable things which have come about. What a difference a day makes. He is now hoping for consolation. Instead…

^{13 (con’t)} his wise men and his wife Zeresh said to him, “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him

Scholars have pondered over the words here, as if they are hard to explain. How could they know this? From there, commentaries go into detail about how it was understood that the Jews were under divine protection and that it was obvious that Haman has sealed his fate because of this. But they already knew he was a Jew when they recommended he be hung. That is seen in verse 5:13.

What has become obvious to them isn’t that there has been some sort of divine protection over the Jews that they knew about all along, but that there is the king’s favor resting on two of them. It is Haman who signed the decree and sealed it with the king’s signet. It is he who bore ill to an entire group of people because of his heritage and his hatred. But his hatred was directed at exterminating a group of people who had found the king’s favor, first through Esther the queen, and now through Mordecai who sat in the king’s gate.

Now, from this logical chain of events, they could then see that a divine force was at work. It was not before, but only after the event, that this was now evident. This is why they are termed “wise men.” They are able to discern the situation based on the observable facts which have led to where things are now. Because of this, they tell Haman that he will not succeed in his plans…

^{13 (con’t)} but will surely fall before him.”

ki naphol tipol l’panav – “for falling you will fall before him.” The idea of these words is that “because of your fall, your total fall is assured.” What has begun will continue until it is completely finished. They are as certain of this as they are that honey is sweet.

This verse finishes a set of two’s. Starting in verse 5:10, he began to consult his friends. The two contrast one another. There, he consulted them to brag and to seek counsel. His friends gave him counsel in how to destroy Mordecai. In this, he called them for mourning, and they have revealed that it is Mordecai who will destroy him. The two accounts contrast, and yet they confirm that the enmity between the two will end in destruction. In Haman, we can see the truth of the proverb –

“Whoever digs a pit will fall into it,
And he who rolls a stone will have it roll back on him.” Proverbs 26:27

Haman had metaphorically dug a pit for Mordecai, and he will fall into it; and he had attempted to roll away Israel, but they will roll right back upon him.

*¹⁴ While they were still talking with him, the king’s eunuchs came, and hastened to bring Haman to the banquet which Esther had prepared.

There is a rapid succession of events which has come about in this chapter, culminating in this final verse. Whereas just one chapter before, he was bragging about being the only one invited to Esther’s banquet, now he is fearful of having made the wrong decision concerning the Jews. He needs time to think through what to do, but time is not his friend. Instead, the royal court has come to gather Haman for the second banquet of Esther. What was a point of bragging and hoped-for joy, would now be a tasteless time of trial and trepidation. One can almost anticipate the outcome, if not the events themselves, of what lies ahead at Esther’s banquet.

Again, as we have seen on numerous occasions already, the divine hand of the unseen Lord is directing the events for us to see and contemplate. If the account is true, and we can be assured it is, will we look at what has happened as random chance and dumb luck, or will we look at the events as marvelous markers of the Lord’s guiding hand, leading Israel to a good end?

The reason this is important to contemplate in a story like Esther, is because the story is mirrored throughout history in the Jewish people. Is everything that has happened to them simply one long string of chances happening to turn out as was prophesied at Mount Sinai by the Lord through Moses? Or, is it more than chance?

As humans, we are saved by faith in the finished work of Jesus Christ. The record of His life is sufficient to bring anyone to salvation if they will simply respond to the call. But God hasn’t just left that witness and said, “Take it or leave it.” He has confirmed the word which points to Christ not only in Christ, but in the people from whom Christ comes – and to whom He has promised to return.

Israel is more than a cosmic aberration. They are a divine marker of God’s faithfulness to His word. He chose them to lead to the Incarnate Word, Jesus, and He has promised to keep them until the end despite their rejection of that same Divine Word. The story of Esther is a story of the unseen Lord’s faithfulness. And it is a part of the greater, longer, and more intricate story which has been going on for thousands of years.

When your faith in the world around you is shaken, and if your own faith in the promises of the Lord are likewise shaken, take time to reflect on the unbelievable faithfulness of the Lord to His unfaithful people, Israel. They have been surrounded by so many enemies, and such great enemies, so often, that all reason should tell us they should be a long distant memory. But they are not.

And so, in His faithfulness to Israel, we can be encouraged of His faithfulness to us. Have faith in Christ, do not swerve in your love of His word as it applies to you, and be responsible to follow it, applying it to your life constantly. In this, your walk will be sound, and your days will be well spent.

Closing Verse: “The king’s favor is toward a wise servant,
But his wrath is against him who causes shame.” Proverbs 14:35

Next Week: Esther 7:1-10 It’s a cursed way to die… (Hang Him High) (9^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

The Man Whom the King Delights to Honor

That night the king could not sleep
So one was commanded to bring
The book of the records of the chronicles
And they were read before the king 

And it was found written that Mordecai
Had told of Bigthana and Teresh, as he ought
Two of the king’s eunuchs
The doorkeepers who had, to lay hands on King Ahasuerus sought 

Then the king said
“What honor or dignity has been bestowed for this on Mordecai?”
And the king’s servants who attended him said
“Nothing has been done for him.” This was their reply
So the king said, “Who is in the court?”

Now Haman had just entered the outer court of the king’s palace
To suggest that the king hang Mordecai
On the gallows that he had prepared for him: such was his malice

The king’s servants said to him
“Haman is there, standing in the court”
And the king said, “Let him come in”
To me, have that guy Haman report

So Haman came in, and the king asked him
“What shall be done for the man
———-whom the king delights to honor? Tell me plainly
Now Haman thought in his heart
“Whom would the king delight to honor more than me?” 

And Haman answered the king
“For the man whom the king delights to honor” Yes, he said
Let a royal robe be brought which the king has worn
And a horse on which the king has ridden
———-which has a royal crest placed on its head 

Then let this robe and horse be delivered
To the hand of one of the most noble princes of the king
That he may array the man whom the king delights to honor
Yes, you should commit to do this thing

Then parade him on horseback through the city square
And proclaim before him, you see:
‘Thus shall it be done to the man
Whom the king delights to honor!” So should it be

Then the king said to Haman
“Hurry, take the robe and the horse, as you have suggested
And do so for Mordecai the Jew who sits within the king’s gate!
Leave nothing undone of all that you have spoken
———-as I have now attested

So Haman took the robe and the horse
Arrayed Mordecai and led him on horseback
———-through the city square
And proclaimed before him
“Thus shall it be done to the man
———-whom the king delights to honor with fanfare

Afterward Mordecai went back to the king’s gate
But Haman hurried to his house
Mourning and with his head covered
And feeling like a louse

When Haman told his wife Zeresh and all his friends
Everything that had happened to him
His wise men and his wife Zeresh said to him
Words that were quite grim

“If Mordecai, before whom you have begun to fall
Is of Jewish descent
You will not prevail against him
But will surely fall before him; a bad end you cannot prevent

While they were still talking with him
The king’s eunuchs came, while he sat there scared
And hastened to bring Haman to the banquet
Which Esther had prepared

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

Esther 5:1-14
The Golden Scepter

I am guessing that only a complete psychopath goes to bed and sleeps well night after night without ever losing any sleep. We all seem to lose sleep for one reason or another. At times, we might lose sleep over antici…… pation of something exciting which lies ahead for us. We might lose sleep over a family feud. Maybe we lose sleep over an argument with a close friend.

A guilty conscience will rob us of sleep. A sick baby will too. Like Mordecai, we might lose sleep over an imperial edict that says that our people group is set to be destroyed. Or, like Esther, we might lose sleep over being married to the king and finding out that he has authorized this to be done.

A complete jerk like Haman might lose sleep over pride because he was not being honored by Mordecai. Or, he might lose sleep over the joyous prospect of having him hung on a tree to writhe until dead. The Jewish people are already marked out for destruction. Their time is set, and they will be eliminated. But Haman can no longer stand the punishing embarrassment of being snubbed by Mordecai, and so he miserably looks for comfort with his friends. He has a hope deferred, and the Bible tells us what that means…

Text Verse: “Hope deferred makes the heart sick,
But when the desire comes, it is a tree of life.” Proverbs 13:12

Taking the passage that we will look at today, it’s almost ironic that the desire-fulfilled is compared to “a tree of life.” One person is supposed to be hung on a tree, and that is intended to give life, at least quality of life, back to another. But in the Bible, concepts such as life and death are often so intermingled that we think we have one, and then we find that we actually have the other.

Haman thinks he will find life through death, but that will be turned upside down. And the opposite will then be true. But if we think that one through (as we will at the end or our time together today) we will find that the life that is granted ends up in death once again, and that death leads to life… once again.

The mysteries of the Bible are so vast, and deep, and rich, that it is hard to get them all straight in our heads. How much worse for us when we get them wrong in our doctrine. Paul alludes to that in Romans with the words, “Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful.”

If that sounds complicated, it is. But with a little thought, or with a bit of paying attention in Bible class, it becomes clear. The point is that we need to be careful as we think through the larger issues found in the Bible. If not, we can go from one small error into many larger errors very quickly. That is why we need to carefully, systematically, and faithfully evaluate the word of God.

It may be tough, it may be mind numbing at times, but it will always prove to be the most sound and reasonable path to follow in looking into this magnificent gift of God. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. She Found Favor in His Sight (verses 1-7)

Now it happened on the third day

This is now the third day as was recorded in verse 4:16 –

“Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!” Esther 4:16

It is to be noted again that the term, “three days, night or day,” is to be taken idiomatically. It is actually not the fourth day now, but the third. The Hebrew says b’yom ha’shelishi, or “on the third day,” not “after three days.” It is an important clue when referring to Jesus’ words of His being “three days and three nights in the heart of the earth.” It is an idiom referring to a period inclusive of, but not necessarily wholly, three days. It is on the third day then…

^1 (con’t) that Esther put on her royal robes

va’tilbash esther malkut – it literally says, “that put on Esther royalty.” She had been in mourning garments, indicating woe, affliction, and misery. She could not come before the king in this manner, and so she put on her royalty – meaning the garments and crown of royalty, but also the airs of royalty. She changed her countenance, she lifted herself up from her state of lowliness, and she walked in confidence instead of mourning in misery. Everything needed to enter the presence of the king was put on in order to come before him in an acceptable manner.

^1 (con’t) and stood in the inner court of the king’s palace, across from the king’s house,

These words introduce another set of two’s. Queen Esther will appear before the king in an unauthorized manner twice. The first is now, and the second will be in verse 8:3. The two contrast. Here, she will bravely stand before the king’s presence without approval in order to begin the petition to save her people. In the second, she will mourn with tears before the king, which is not authorized, in order to have the decree of destruction revoked. The two accounts contrast, but they are both confirmed in the action of the king extending to her the royal scepter, signifying his favor. In this verse, the wording is specific. She has placed herself in a position of the inner court of the palace where she would be directly in front of the king’s house in order to attract his attention…

^1 (con’t) while the king sat on his royal throne

Of this throne, Jamieson-Fausset-Brown states –

“The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on it under pain of death.”

^1 (con’t) in the royal house, facing the entrance of the house.

The king is in the royal house. It would be a hall with pillars with the throne at the end of the hall at the far end, centered between the pillars. From this vantage point, he could look out of the house and see anyone standing in the inner court. There would be a sight for his eyes to behold on this most momentous morning…

² So it was, when the king saw Queen Esther standing in the court, that she found favor in his sight,

Proverbs 21:1 says –

“The king’s heart is in the hand of the Lord,
Like the rivers of water;
He turns it wherever He wishes.”

This is a true statement, seen throughout Scripture, and also seen here. We could question if this is active or passive, but there is no need. The Lord doesn’t need to actively change the heart of the king. We learned this in Exodus with the process used to harden Pharaoh’s heart. The Lord sets the stage for the turning of the king’s heart. It is passive, and it brings about the intended outcome. The beauty of Esther, the amount of time the king has been without her, the disposition of the court on this particular day, the time and moment of her appearance… all of it has been used to bring khen, or gracious favor, out of the king and direct it towards his queen…

^2 (con’t) and the king held out to Esther the golden scepter that was in his hand.

Here two words introduced in verse 4:11 are brought into the scene again. She had told Mordecai that unless the golden sharvit, or scepter, was yashat, or extended, the penalty would be death. With the Lord directing the king’s heart towards his chosen queen, the scepter is extended, and both pardon and favor are granted. Of this golden scepter, we again turn again to Jamieson-Fausset-Brown –

“This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit.” Jamieson-Fausset-Brown

What is recorded in the Bible is supported by various monuments of antiquity, verifying that the story is reliable.

^2 (con’t) Then Esther went near and touched the top of the scepter.

It is this act by which the thankfulness is demonstrated, and in which the pardon is received. And yes, a pardon is something which can be turned down, both by man towards God in Christ, and by man towards the governing power. The touching of the scepter is as much a part of the process as is the extending of the scepter in the first place. Before going on, it would be good to remind you that a pardon has been secured for you through Christ, but it must be received. Have you touched the relief extended to you by God through confession that Jesus Christ is Lord?

Of this verse, the Latin Vulgate translation signifies that the touching of the scepter occurred through kissing the orb. The 2^nd Psalm admonishes God’s people to “Kiss the Son, lest He be angry, and you perish in the way.” Should we not heed the call of God in Christ, and kiss the Son while the time allows His favor?

Finally, if you are the studious sort, you might have noticed that the footnotes in your Bible say that the Septuagint, the Greek translation of the Old Testament, adds many extra details into verses 1 & 2. It appears as if they have been added in by some overzealous scribe at some point after the original writing.

³ And the king said to her, “What do you wish, Queen Esther?

There is an understanding that Esther didn’t just come before the king to see how his day was going. Rather, she came with purposeful intent, and placed herself in a dangerous position to do so. Understanding this, he makes what might otherwise seem like a foolish or unwise statement…

^3 (con’t) What is your request? It shall be given to you—up to half the kingdom!”

The word “request” here has been seen only once in the Bible, in Ezra 7. It will now be seen seven times in Esther, and never again. It signifies a petition or entreaty. The king is obviously aware that a great need exists, or the queen would in no wise have dreamed of coming before the throne unannounced. Especially after a full month of time had passed. Understanding this, he not only asks what she wants, but he follows up his words with a most liberal statement indicating she has received his complete favor…

^3 (con’t) It shall be given to you—up to half the kingdom!”

Some scholars chide the statement of the king, including its repetition, but the king already knows she has something on her mind. She did not come before him to ask for half the kingdom. She came for something specific which could still be refused if it had nothing to do with half the kingdom. Further, the statement is to be taken as hyperbole. It is the king’s court, and it is his way of showing the liberality of the court. Such is seen again in Mark 6 at the time of Herod –

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. ²² And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, “Ask me whatever you want, and I will give it to you.” ²³ He also swore to her, “Whatever you ask me, I will give you, up to half my kingdom.” Mark 6:21-23

Unfortunately for Herod, his promise was in the presence of people whose value of life was wanting, and so a magnificent bestowal of a request would cover what the girl then asked for, the head of John the Baptist. It was a request that could not be refused. As for Ahasuerus, what grand thing would Queen Esther now ask for?

⁴ So Esther answered, “If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him.”

Esther speaks to the king in the third person, “If it pleases the king,” and “let the king.” She will continue to speak to him this way until her actual appeal is made in Chapter 7. Her words, im al ha’melekh tov, or “if to the king good,” are identical to the words of Memucan in verse 1:19. She has placed herself in a position as if one of the king’s advisers, making a recommendation for his benefit, as much as a petition for his approval.

Further, this is the first time she has spoken Haman’s name, and it is also in the third person. For both, she speaks of having a banquet and desiring them to be in attendance. Instead of stating what she actually desires, she finds an excuse to delay the request. However, the king immediately knows that the banquet is not the request. This can be determined because in verse 6, he will again make the same offer of half his kingdom that he just made.

The word used here is the same as several times previously, mishteh, or a banquet, rather than merely a feast. It implies it will be centered on the wine rather than the food. It is a wise choice on her part, understanding the effects of wine, and having those effects displayed at a time when she had Haman alone with him.

Further, it is known that the king and queen normally dined and banqueted separately. To call the king for a banquet would then be a special occasion. For a third person, not even a relation, to be invited would then be considered the highest of honor. It was honoring of the king who had placed Haman in his high position, and it was honoring of Haman who is acknowledged as such by the queen. But higher honor now will lead to greater dishonor ahead.

In this verse is contained the second acrostic bearing the Divine Name, Yehovah. It is formed by the initial letters of the words yavow ha’melekh v’haman ha’yom, or “come the king and Haman this day.” The initial letters reading, YHVH.

Using the initial letters while going forward indicates the action is being initiated by the Lord through His chosen servant, Esther, and that He is the determining force which is resulting in Esther’s actions. It is the first movement, leading towards the final, marvelous, result. Though the banquet will be held by Esther, and though two men have been invited, making three, a fourth Presence will be at this banquet as well. The unseen, but ever-present Lord, is secretly, and yet visibly, acknowledged as such in this verse.

⁵ Then the king said, “Bring Haman quickly, that he may do as Esther has said.”

We cannot know if Haman actually knew of Esther’s lineage at this point or not, but she couldn’t take that chance. In inviting him, she would prevent any suspicion on his behalf, and he could not openly accuse her before the king when she had placed him in such an honorable position. And now that the king has accepted the date, and included Haman in his acceptance, the matter is all but settled in regards to her chance of success in the mission set before her.

^5 (con’t) So the king and Haman went to the banquet that Esther had prepared.

The two went together based on the invitation of Esther, but there could be no doubt that the banquet was not the intent of her petition. Instead, it is the means to bring her to stating her intent. This is without a doubt based on the next words…

⁶ At the banquet of wine the king said to Esther, “What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done!”

Here, yayin, or wine, is specifically mentioned. Esther would have known what happened to Vashti, and how the king made his decision while at a banqueting feast of wine. She is using wine as the Bible uses it in symbolism. Wine symbolizes the merging of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning is occurring, and an intended result is realized. Solomon uses wine in Proverbs 9 as a result of the workings of Wisdom. Wine represents our reasoning and that which will change our mind. This is exactly what Esther is intending to do; change the mind of the king.

And it appears that her perfect time has come to do so from the repeated words of the king, her petition is promised to be granted, even up to half the kingdom, so it shall be done. But instead of stating it immediately, she once again delays the effort in order to come to the perfect time and occasion…

⁷ Then Esther answered and said, “My petition and request is this:

The unseen Lord’s direction is evident in the room at this point. Instead of coming out with an answer, another delay is brought forward. It will be a delay which will, literally, change the entire course of what might otherwise have occurred if she had stated her petition now, as requested by the king. And so, instead of answering, she once again defers the answer…

⁸ If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, then let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said.”

It’s hard to imagine all the things on her mind at this time, but we can suppose that she was not yet sure of the success of her request based on a single meeting. To ask for another banquet would give her more standing to state what was on her mind. And more, in promising that she would respond to the king in the next meeting, it would make the anticipation even greater for him, as he would now wonder what great thing would cause her first to appear before him unannounced, and then cause her to delay revealing it twice.

Such a scenario might even keep him from sleeping, something which will actually take place, as verse 6:1 notes. Her desire to keep him in anticipation for one reason, will lead to his heightened state of anticipation being used by the Lord for another, related reason. The remarkable events which lie ahead are all perfectly timed and orchestrated by the Lord who knows both the mind of man, and the tendency of those who are affected by various circumstances they face. In the case of Haman, who is being invited for a second time, she will be in a greater position to charge him before the king, and he will be all the more overthrown by the charges so leveled against him. This is evidenced by the words of verse 9…

What is your request, precious queen?
What is your petition that it might be granted you?
Would you like this half, or this half of my kingdom
———-or something in between?
Tell me my queen what for you am I to do?

My king, if it is pleasing in your eyes
And if it sounds right for you to join in a banquet with me
Come with Haman, to the banquet; my surprise
We can eat and drink, everything is set, and all is tasty

And then, if it is pleasing to the king
And if I have found favor in my king’s eyes
Then come to another banquet tomorrow; if you will do this thing
Then I will reveal to you my heart; my petition I will apprise

II. Filled with Indignation (verses 9-14)

⁹ So Haman went out that day joyful and with a glad heart;

One can almost imagine Haman walking along whistling the tune, “Top of the World” by the Carpenters at this point. He was only behind the king in importance in the realm, he was the only one invited to the banquet held by Esther, he had certainly enjoyed himself at the banquet, and he was invited to another one the next day. Everything was blue sky and bright. Except…

^{9  (con’t)} but when Haman saw Mordecai in the king’s gate,

The words here are important. Mordecai is once again in the king’s gate. He had obviously set aside his garments of mourning, and he had once again donned the garments of normal life which allowed him to sit in the king’s gate. This would have galled Haman. How could he be so content when the edict was written, and his people were yet awaiting destruction? But there was more…

^{9  (con’t)} and that he did not stand or tremble before him,

This was mandated by the king, as noted in verse 3:2. They were a sign of respect for the office held by Haman, but Mordecai refused to grant them to him. He would not stand, acknowledging his presence, and he would not tremble, acknowledging his greatness. The word zua, or tremble, is new and rare. Here, it is intended to convey “showing fear in the presence of a superior.”

^{9  (con’t)} he was filled with indignation against Mordecai.

Because of Mordecai’s lack of respect for Haman, and the position he held, he was simply consumed with his hatred of the man. This is shown to be in contrast to the king, whose wrath is noted as rising twice in the book of Esther, but then whose wrath is appeased. Instead, Haman’s wrath was raised first in verse 3:5, and it continued to be raised, and intensified, here in this verse. It shows the depth of the ancient hatred which dwelt within him, and which, perversely, would not subside.

¹⁰ Nevertheless Haman restrained himself and went home, and he sent and called for his friends and his wife Zeresh.

It’s the object of much speculation as to why he specifically restrained himself. The Jewish nation was set to be destroyed, and so punishing or killing one Jew would hardly matter at all. It may be that he relished in the thought of Mordecai’s misery in the months to come, as the day of their destruction drew near. Or, he may have been concerned that by violating the purim, or lots which had been drawn, he might negatively affect the outcome of the Jews’ destruction. Numerous other explanations have been given, but the Bible focuses on his purposeful restraint. Instead, he returned home and called for his friends and wife. This was ostensibly to boast, but it will become apparent that more so, he needs consolation.

As far as his wife, she is introduced here. The name Zeresh has no meaning in Hebrew. It may be derived from a Persian word for gold, and thus it may mean “Golden.”

This verse introduces another set of two’s. Here and in verse 6:13, he will consult his friends. The two contrast. Here, he is consulting them to brag and to seek consoling. His friends will counsel him in how to destroy Mordecai. In the second of the two, he will call them for mourning and they will reveal that it is Mordecai who will destroy him. The two accounts contrast, and yet they confirm that the enmity between the two will end in destruction.

¹¹ Then Haman told them of his great riches, the multitude of his children, everything in which the king had promoted him, and how he had advanced him above the officials and servants of the king.

The word translated as “told” here is saphar. It comes from a root meaning to mark as a tally or record; thus to count. In this then, he is recounting all of his achievements and his accumulations. He first speaks of his great wealth, showing that his love of money came first, before all other things. This alone shows his immense hatred of the Jews. He was willing to deposit an extraordinary amount into the hands of those who would carry out the slaughter of the Jews in order to eliminate them.

He next notes the multitude of his children, there being ten recorded in Chapter 9. Herodotus says that next to prowess in arms, the greatest proof of a man’s excellence in Persia was to have many sons. It is something the Bible also speaks highly of –

Behold, children are a heritage from the Lord,
The fruit of the womb is a reward.
⁴ Like arrows in the hand of a warrior,
So are the children of one’s youth.
⁵ Happy is the man who has his quiver full of them;
They shall not be ashamed,
But shall speak with their enemies in the gate. Psalm 127:4, 5

After his sons, he mentions his promotion, even above the other officials and servants. The king favored him, and thus he was highly favored. What other man had such marvelous esteem, possession, position, and wealth? But such bragging inevitably leads to pride. And from there…

“Pride goes before destruction,
And a haughty spirit before a fall.” Proverbs 16:18

Haman’s priorities were wrong, and the things he boasted in were mere vapor, ready to vanish from his grasp as his feet dangled in the Persian sunlight. But he couldn’t imagine that, and so the boasting continued…

¹² Moreover Haman said, “Besides, Queen Esther invited no one but me to come in with the king to the banquet that she prepared; and tomorrow I am again invited by her, along with the king.

Here the word aph is translated as “moreover.” It is a word which signifies accession as one thing leads to something more elevated. In this, he is noting that all of the greatness he possessed and attained had led to his invitation to the banquet of the queen. She (and therefore certainly everyone else!) had acknowledged that he alone was worthy of such honor after the king himself.

The author is setting up the very concept of the notion, “The greater the ascent, the greater the fall.” Haman assumes that he will continue to rise, even to unsurpassed greatness. But the author shows that he will fall, even to everlasting shame and derision. And with the irony of the ages, the very cause of his downfall is mentioned as the only source of his present unhappiness…

¹³ Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”

A single bitter herb, buried in a plate full of tasty pleasantries, robbed Haman of any delight of soul. He had no joy while Mordecai was present in his daily life. He had to pass him anytime he ventured through the king’s gate. But more than just being one loathsome individual, he was a Jew. The hatred of the man led to hatred of the people. It possessed him and consumed him, stealing his joy, and robbing any sweetness from entering his soul. Everything else was unbalanced and maladjusted because of the presence of Mordecai.

And what a perfect verse this then makes for the third acrostic of the Divine Name to be hidden. The name is spelled backwards, and it is is spelled with the final letters of each word, zeh enenu shoveh li, or “this nothing avails to me.” It had just said in verse 9 that he was joyful and with a glad heart. The Lord is overruling his gladness. Further, though not yet known to him, the Lord is turning back his counsel upon himself. These things are expressed by the backward spelling of the name, and the use of the final letter in each word. The Lord is there, and He is attentive to working for His people and against the wicked.

¹⁴ Then his wife Zeresh and all his friends said to him,

The verb is singular, and so it more accurately says, “And Zeresh his wife said to him, and all his friends…” It is his wife who leads the advice of what is to be done. One can infer from this that she held sway over him to some extent. What is ironic is that in the garden, the devil had gone to the woman in order to deceive the man. He listened and it led to the fall of man. In Esther, Haman listened to his wife and it led to his own downfall. The lesson isn’t that women give bad advice. The lesson is that we are to obey the law, especially God’s revealed law, above all else.

^{14 (con’t)} “Let a gallows be made,

The word is ets, a tree. Saying “gallows” implies hanging by the neck, which is probably not the case. It is the same word used in Esther 2:23 and which probably signifies hanging by crucifixion. The Greek translation uses the word, xulon, which is used in Acts 5:30 & 10:39 when speaking of Jesus being hung on a tree.

^{14 (con’t)} fifty cubits high,

Fifty cubits is about 75 feet high. This may be a form of hyperbole to signify “way up there.” However, the number 50 in Scripture has its own meaning. Bullinger defines it as “the number of jubilee or deliverance. It is the issue of 7 x 7 (7²), and points to deliverance and rest following on as the result of the perfect consummation of time.” Haman is looking for deliverance and rest from Mordecai. Despite the casting of the purim, they are indicating that this is the perfect consummation of time for his enemy to be destroyed.

Regardless of the actual height, in an exceptionally high hanging of Mordecai, it would make the punishment more conspicuous, and stand as a warning to anyone else who challenged him. It would also increase the disgrace of Mordecai, and thus it is assumed that Haman’s glory would be proportionately increased. In their next words, there is an urgency to the matter. And so the gallows should be erected this same day in anticipation of the approval of the king. It would be erected and waiting…

^{14 (con’t)} and in the morning suggest to the king that Mordecai be hanged on it;

All that would be needed is the final approval of the king. By the time it came, it would simply be a matter of having the guards arrest Mordecai, and then hang him up on the tree. With that simple task completed, Haman could rejoice in his accomplishments without grieving over his wounded pride any longer. From there…

^{14 (con’t)} then go merrily with the king to the banquet.”

With Mordecai alive, the meal would be bland, the fruit would be bitter, and the wine would be flavorless. His time at the banquet would be consumed with thoughts of rage at the wretched Jew who sat smugly at the king’s gate, waiting to torment him with his contemptible attitude. But with Mordecai hanging high, he would be filled with joy as he tasted the delights and drank the ambrosia of victory. The prospect was far too delightful to let pass by…

*^14 (fin) And the thing pleased Haman; so he had the gallows made.

The tree for hanging Mordecai was prepared because Haman rejoiced in the thought of the destruction of his enemy. The destruction of the Jews would soon follow, and he would be freed of this scourge which haunted him and robbed him of his contentment. Or so he thought. The very tree of his rejoicing would become the tree of his own execution.

Of this verse, Adam Clarke comments –

“In former times the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was, in fact, to deride the Christian religion. The emperors, Justinian and Theodosius, abolished it by their edicts; and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author.”

Isn’t that interesting? There is in this, then, tastes of Messiah even though He is never alluded to in the book of Esther. It is through this people whom He would come, and it is to this people that He would return. But it is also this people who rejected Him in the interim. Mordecai is of the tribe of Benjamin, and was directly related to Saul, of whom the Bible records that he fell out of favor with the Lord. In fact, Samuel said to Saul –

“So why do you ask me, seeing the Lord has departed from you and has become your enemy? ¹⁷ And the Lord has done for Himself as He spoke by me. For the Lord has torn the kingdom out of your hand and given it to your neighbor, David. ¹⁸ Because you did not obey the voice of the Lord nor execute His fierce wrath upon Amalek, therefore the Lord has done this thing to you this day.” 1 Samuel 28-16:18

Saul had become the Lord’s enemy because of his disobedience towards the command concerning Amelek. Now, a descendant of Amalek, the enemy of the Jews, was set to destroy Mordecai, Saul’s relation. But the Lord will rescue him and his people, who would again become His enemy because of their rejection of Him. The tree for Mordecai, which became the tree of Haman – whose death resulted in the salvation of the Jews – symbolically became the tree of Christ. His death resulted in the salvation of the Jews, if they would receive it, but they did not. Instead, they continued to fight against Him, even trying to turn away those who had come to Christ. In Galatians 4, we read the amazing parallel –

“Have I therefore become your enemy because I tell you the truth?” Galatians 4:16

Paul, the spokesman for the Lord, had become the enemy of the Lord’s people in Galatia because the Jews had come in and demanded that they turn from the salvation of Christ, and back to the bondage of the law. But the ironic thing is that Paul is from Benjamin, the same line and heritage as Mordecai. The ironies running through the Bible never seem to cease.

Saul became the Lord’s enemy in order to maintain favor with his people. Paul became the people’s enemy in order to maintain favor with the Lord. And in between them is Mordecai and Esther who are living out of favor with the Lord in Persia, and yet are being used by the Lord to save His people, the same people who would reject Him and do to Him what they asked to be done to Haman. If this isn’t confusing, what is!

The point of what we are seeing is that despite unfaithfulness, the Lord may judge and pursue the individual, but He will never break His covenant with the collective. His judgments are intended to bring them back to Him, not utterly destroy them. In His workings, we see the most beneficial attitude towards the masses, while displaying His absolute righteousness and justice in the process.

And the highest marker of that truth is found in the cross of Jesus Christ. In Haman’s coming death, there will be salvation for the Jews. In Christ’s death, there will be salvation for those who receive what He has done, and condemnation for those who reject it. In the death of Haman, we see a good thing in that the enemy of the Jews will be destroyed, but his death is only a mere drop compared to that great enemy of all – Jew and Gentile – which is sin. In the death of Jesus, the true enemy is destroyed. The Bible says that Christ Jesus who knew no sin was made sin for us, so that we might become the righteousness of God in Him.

Let us remember that the story of Esther, though being dramatic, ironic, numerically complex, hidden with secrets, and delightful in its climax, is only a picture and part of what God is doing for the world in Christ Jesus. He is the center and focal point of all that we must focus on, or the story has no true final purpose and meaning. And the same is true with our lives. We need Christ. We all need Christ. In the end, it is all about Jesus Christ our Lord.

Closing Verse:  “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:13,14

Next Week: Esther 6:1-14 Haman thinks it is him, but it is someone else, and Haman will be a goner… (The Man in Whom the King Delights to Honor) (8^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

The Golden Scepter

Now it happened on the third day
That Esther put on her royal robes, instead of some regular blouse
And stood in the inner court of the king’s palace
Across from the king’s house

While the king sat on his royal throne, not expecting his spouse
In the royal house, facing the entrance of the house
So it was, when the king saw Queen Esther

Standing in the court, that she found favor in his sight
And the king held out to Esther the golden scepter
———-that was in his hand
Then Esther went near and touched the top of the scepter
———-knowing that things would be alright

And the king said to her
“What do you wish, Queen Esther?

What is your request? A royal sum?
It shall be given to you—up to half the kingdom!”

So Esther answered, “If it pleases the king
Let the king and Haman come today
To the banquet that I have prepared for him
Please do this thing, I pray

Then the king said, “Bring Haman quickly
That he may do as Esther has said
So the king and Haman went to the banquet
That Esther hadprepar-ed.

At the banquet of wine the king said to Esther
“What is your petition? It shall be granted you
What is your request, up to half the kingdom?
It shall be done!” My word is true

Then Esther answered and said, not wishing her chance to miss
“My petition and request is this:

If I have found favor in the sight of the king
And if it pleases the king to grant my petition
———-and fulfill my request in the hours ahead
Then let the king and Haman come to the banquet
Which I will prepare for them, and tomorrow I will do
———-as the king has said

So Haman went out that day joyful and with a glad heart
But when Haman saw Mordecai in the king’s gate
And that he did not stand or tremble before him
He was filled with indignation against Mordecai
———-indignation and hate 

Nevertheless Haman restrained himself and went home
———-for a little family life
And he sent and called for his friends and Zeresh his wife 

Then Haman told them of his great riches
The multitude of his children, which made his heart sing
Everything in which the king had promoted him
And how he had advanced him above the officials
———-and servants of the king

Moreover Haman said
“Besides, Queen Esther invited no one but me, a nifty thing!
To come in with the king to the banquet that she prepared
And tomorrow I am again invited by her along with the king

Yet all this avails me nothing; I am filled with hate
So long as I see Mordecai the Jew sitting at the king’s gate

Then his wife Zeresh and all his friends said to him
“Let a gallows be made, fifty cubits high
And in the morning suggest to the king
That be hanged on it Mordecai

Then go merrily with the king to the banquet, be not dismayed
And the thing pleased Haman; so he had the gallows made

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…

 

 

 

 

 

 

 

Now it happened on the third day that Esther put on her royal robes and stood in the inner court of the king’s palace, across from the king’s house, while the king sat on his royal throne in the royal house, facing the entrance of the house. ² So it was, when the king saw Queen Esther standing in the court, that she found favor in his sight, and the king held out to Esther the golden scepter that was in his hand. Then Esther went near and touched the top of the scepter.

³ And the king said to her, “What do you wish, Queen Esther? What is your request? It shall be given to you—up to half the kingdom!”

⁴ So Esther answered, “If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him.”

⁵ Then the king said, “Bring Haman quickly, that he may do as Esther has said.” So the king and Haman went to the banquet that Esther had prepared.

⁶ At the banquet of wine the king said to Esther, “What is your petition? It shall be granted you. What is your request, up to half the kingdom? It shall be done!”

⁷ Then Esther answered and said, “My petition and request is this: ⁸ If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, then let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said.”

⁹ So Haman went out that day joyful and with a glad heart; but when Haman saw Mordecai in the king’s gate, and that he did not stand or tremble before him, he was filled with indignation against Mordecai. ¹⁰ Nevertheless Haman restrained himself and went home, and he sent and called for his friends and his wife Zeresh. ¹¹ Then Haman told them of his great riches, the multitude of his children, everything in which the king had promoted him, and how he had advanced him above the officials and servants of the king.

¹² Moreover Haman said, “Besides, Queen Esther invited no one but me to come in with the king to the banquet that she prepared; and tomorrow I am again invited by her, along with the king. ¹³ Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”

¹⁴ Then his wife Zeresh and all his friends said to him, “Let a gallows be made, fifty cubits high, and in the morning suggest to the king that Mordecai be hanged on it; then go merrily with the king to the banquet.”

And the thing pleased Haman; so he had the gallows made.

Esther 3:1-15
There Is a Certain People

The Jewish people are facing real trouble in today’s verses. It seems like a truly calamitous affair as to where they are with the verses we just read. And indeed, for anyone who was to stop at this point in the story, it would seem like a sad end for them.

But they were selected by God, and he made great and sure promises to them. What they need now is not a drop into the pit of despair, but a reminder of the covenant promises made to them, and faith that those promises are true.

And this is true with every person now who is one of the redeemed of the Lord. For the person who has called on Christ, there is no situation too hopeless, no disaster too great, and no loss so complete that good will not come out of it. When one thing is lost, another thing is provided. When one door is shut, another one will open up. When a child dies, someone affected by that death calls on Christ and is born again.

What we think of as impossible, God uses as the perfect opportunity. When we can’t see how things will ever be right again, God has already straightened out that which was broken. I’m not saying this to be cliché; it is simply true. Because of Jesus Christ in the believer’s life, the worst possible thing we could imagine is just a step to something better. Got cancer and are dying? Heaven is waiting. Bad cannot outdo good, and joy lies ahead for those who wait on the Lord.

Text Verse: “I will go before you
And make the crooked places straight;
I will break in pieces the gates of bronze
And cut the bars of iron.
³ I will give you the treasures of darkness
And hidden riches of secret places,
That you may know that I, the Lord,
Who call you by your name,
Am the God of Israel.” Isaiah 45:2, 3

Long before Israel was in exile, the Lord had already called Cyrus by name to release Israel from captivity. Everything is already known in the Lord’s mind. There is no thing that can thwart His will, and the disasters of exile for disobedience were overcome by favor and restoration for those who wished to return home.

But some Jews stayed in the land of their exile. One might call this disobedience, but God used it as opportunity. That will be seen in the chapters ahead. Many Jews died in the Holocaust, but that set the stage for their reestablishment as a nation. There are still Jews in the dispersion today, but they are being used to both bless and protect Israel that has returned.

God is using all of these things for a good end for them. Though they are not right with Him at this time, He is looking forward… ahead to when they will be. If you look at the world from a biblical perspective, it doesn’t matter how bad things seem, there is always, always something positive ahead. And so as we look into the verses today, and as we end on an otherwise sad note, let us remember that the book is written, the story is complete, good things are ahead, and we are just in the process of getting there.

It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Agagite (verses 1-7)

After these things

The words are speaking of the events at the end of Chapter 2 where Mordecai uncovered a plot to harm the king. This was subsequently passed on to the king who had the conspirators hung. It is after these things that the story brings in the next relevant events to be detailed. The timing of them is between the seventh and the twelfth year of the reign of Ahasuerus. The seventh year is mentioned in verse 2:16, and the twelfth will be seen in verse 3:7.

^1 (con’t) King Ahasuerus promoted Haman,

gidal ha’melekh akhashverosh eth haman – “made large Ahasuerus, Haman.” The words are actually explained in the final clause of the verse, but the promotion is stated here in this abrupt way to form a contrasting parallel in the narrative between the exaltation of Esther in the previous chapter, and that of Haman here. One has found the favor of the king’s heart, and the other has found the favor of his throne.

The actual meaning of the name Haman is debated. Some tie it to various Persian words, but the true meaning appears lost to history. From a Hebrew perspective, it is closely associated with the verb aman, which means to confirm or be truthful. If so, then his name might mean “Certainty,” but we can’t say this with certainty. The name of one of the seven eunuchs in verse 1:10, Mehuman, is derived from the Aramaic version of that same verb. And so some have tied Haman in as the same person who is now promoted above the others.

As noted in the first sermon, Esther is a book which is read annually at the Jewish feast of Purim. As the book is read, every time the name Haman is read, all of the people shout and rattle noise-making toys to drown out his name. He is identified then as the epitome of the enemy of the Jews, a title he is actually given four times in Esther, beginning in verse 3:10.

One can almost taste what lies ahead because of the sudden introduction of this vile person. Understanding biblical history, one could then find a reason for what will come about in the story. That begins to be revealed in the next words…

^1 (con’t) the son of Hammedatha the Agagite,

The name Hammedatha is almost ignored by scholars as to any known meaning. The closest attempt at explaining it is that it is tied to the word Mahadata, meaning “given by the moon.” And thus it might be inferred that he would be “The son of the one who works in darkness.” The designation Agagite is also of singular note and importance. The name Agag is connected to the word gag, or roof. It thus signifies that which is the highest. This name is directly connected to the names Gog and Magog. Magog goes back to Genesis 10:2 as a son of Japheth. Gog and Magog are found as the great enemies who will come against Israel as noted in Ezekiel 38 and Revelation 20. Agag is first seen in Numbers 24:7 in an oracle given by Balaam the prophet. In his oracle, he blesses Israel with these words –

“How lovely are your tents, O Jacob!
Your dwellings, O Israel!
⁶ Like valleys that stretch out,
Like gardens by the riverside,
Like aloes planted by the Lord,
Like cedars beside the waters.
⁷ He shall pour water from his buckets,
And his seed shall be in many waters.

“His king shall be higher than Agag,
And his kingdom shall be exalted.” Numbers 24:5-7

After this, Agag is mentioned again in 1 Samuel 15. There he is known as Agag, king of the Amalekites. The Amalekites were most notably mentioned in Exodus 17. It is a passage which must be repeated to gain a fuller understanding of the narrative –

Now Amalek came and fought with Israel in Rephidim. ⁹ And Moses said to Joshua, “Choose us some men and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the rod of God in my hand.” ¹⁰ So Joshua did as Moses said to him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill. ¹¹ And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. ¹² But Moses’ hands became heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun. ¹³ So Joshua defeated Amalek and his people with the edge of the sword.

¹⁴ Then the Lord said to Moses, “Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.” ¹⁵ And Moses built an altar and called its name, The-Lord-Is-My-Banner; ¹⁶ for he said, “Because the Lord has sworn: the Lord will have war with Amalek from generation to generation.” Exodus 17:8-16

The name Amalek is derived from the word am, or people, and from the word malaq which “means to nip or wring off the head of a bird with or without severing it from the body.” (Abarim) Thus, they are the “The People Who Wring Off.” They are those who are disconnected from the body and strive to disconnect the body. It is a fitting description of Haman and his coming actions.

The Amalekites attempted to wring off the Israelites in Exodus 17 and they were defeated, but the promise was that the Lord would have war with Amalek from generation to generation. There would be an end to this on-going war though. Again, in Balaam’s prophecy in Numbers 24, he pronounced these words –

“Amalek was first among the nations,
But shall be last until he perishes.” Numbers 24:20

This same group came against Israel during the times of the Judges and into the times of the kings. It is in 1 Samuel 15 where the names Amalek and Agag are united, and which become a key to understanding what is going on here in Esther. The entire chapter needs to be read to get this. (Stop and read 1 Samuel 15).

After this story, the Amalekites continued to trouble Israel, including battles with King David. When Saul was injured in battle, he killed himself by falling on his own sword. However, an Amalekite came to David with Saul’s crown and claimed to have been the one to kill him. In this, David had him executed. But the stain of the conflict between Saul and Amalek was deep. It is what is explicitly stated as having cost him his continuing right to the kingship of Israel.

With this understanding, we can now go back and see why the genealogy of Mordecai was so carefully noted in verse 2:5. His ancestors went back to Kish, a Benjamite. King Saul was a son of Kish, meaning that Mordecai and Esther were of the same family within Benjamin as Saul. But they were related to Kish through Saul’s nephew Shimei, who is also listed in Esther 2:5.

As I said then, Shimei is recorded as having cursed King David in 2 Samuel 16:5. Eventually, this same person was executed by Solomon in 1 Kings 2:46.

It is Kish who is the tie between the two genealogies. It is from his house that both King Saul and Mordecai, through Shimei, come. They are both sons of Kish according to ancestry. This Kish is mentioned by Saul, or Paul, in Acts 13:21. The name of Kish is connected to the word qush, a verb meaning to ensnare. Thus it may mean “To Snare.”

And so we can see now that Haman, the Agagite of Amalek is being set in opposition to Mordecai, who descends from Kish, the Benjamite. A double disgrace fell upon this line. First, Saul was ensnared in his failure to destroy Amalek as ordered, and he lost the kingship. Secondly, Shimei was ensnared in his hatred of David who was chosen to replace Saul, cursing this new royal line. Both of these stains rested upon the line of Kish. The story in Esther shows a correction of these failures of the past. As a note, it is assumed that the name Agag is not necessarily the proper name of the person in 1 Samuel 15, but rather a royal title, just as Pharaoh is not a name, but a title. Either way, Haman is described as an Agagite, one who is of Amalek, and who is said to be at war with Israel from generation to generation, and whose name and clan will eventually perish.

^1 (con’t) and advanced him and set his seat above all the princes who were with him.

These words explain the first clause which said the king had promoted Haman. However, more is left out of what is said about the promotion than what is stated. We aren’t told why he was promoted, from what position he was promoted, etc. The record simply and succinctly records his promotion above the others.

² And all the king’s servants who were within the king’s gate bowed and paid homage to Haman,

The term “servants” here gives the sense of those lower than the princes of the court. As they are said to be within the king’s gate, then it would be the same level of servant as Mordecai who was said to sit within the king’s gate in the previous chapter. This lower class of servants bowed and paid homage to Haman. The same word, ebed, servant, is used when speaking of Messiah in Isaiah 52:13.

The word translated as “bowed” comes from a root signifying, “to bend the knee.” It is some sign of obeisance from a curtsy to a bow to even kneeling. The act then explains the second word translated as “paid homage.” The sign of bowing is what then pays the homage. Once can bow without paying homage, and one can pay homage without bowing. But here one is tied to the other.

^2 (con’t) for so the king had commanded concerning him.

This was the command of the king, just as it would be the command of the president, who commissions officers within the military, that the enlisted ranks are to salute officers. The salute is the act, and the homage is tied to the act. It is the same thought in a salute then, as is the thought in the bowing. As it is the king’s command, then it is expected to be followed…

^2 (con’t) But Mordecai would not bow or pay homage.

It is generally assumed that this is tied in with the fact that he is a Jew, as is explicitly stated in verse 4. From this, it is held by most scholars that because he is a Jew, it would be inappropriate for him to bow in homage to a man, being a type of idolatry. This however, seems unlikely at best. The same word, shakhah, is used many times for a man bowing or prostrating before other men. Abraham did it before the sons of Heth. It is a regular occurrence before kings and others in the books of Samuel and Kings, and elsewhere.

To this day, Jews serve in governments around the world, and they give proper respect to their designated authorities. In the US military, they salute their superiors, and they salute the president and the flag. Further, if this type of salute was required for Haman, then it would certainly be required before the king. If Mordecai refused to honor the king, it would mean execution rather than being someone who sat in the king’s gate.

It appears that as a Jew, Mordecai refused to bow to Haman because he was an Agagite, and thus an Amalekite. This is certainly what is the case. The ancient enmity between these rivals made Mordecai refuse to pay homage to the enemy of the Jews.

³ Then the king’s servants who were within the king’s gate said to Mordecai, “Why do you transgress the king’s command?”

It is the same word for servants as in verse 2. In other words, those of the same rank as Mordecai were willing to pay homage to Haman, but they noticed that he was not. And so their question to him is obvious, “Why do you transgress the king’s command?”

The very nature of the question shows that this has nothing to do with him being a Jew who cannot pay homage based on religious grounds. If so, then they would have asked the same thing when he failed to honor the king in this way. Even more, he never would have become a servant of the king if he failed to pay him homage. They can tell that there is more involved between Mordecai and Haman, and that it caused Mordecai to refuse to bow to him.

⁴ Now it happened, when they spoke to him daily and he would not listen to them,

There is the sense of frustration among the servants, as would be right under any normal circumstances. If a person were in the military, and someone refused to salute an officer because he was black, he would probably say to him over a period of days, “You’re not being disobedient to that guy, you’re being disobedient to the rank he possesses. Despite your hatred of him, you need to respect the position.” Eventually, through continued refusal, the matter would have to be elevated. There is nothing wrong in what is happening here. There appears to be a violation of the king’s command, and they are rightly questioning Mordecai’s refusal to obey it. And so…

^4 (con’t) that they told it to Haman, to see whether Mordecai’s words would stand;

It is Mordecai’s words, not his actions, which are mentioned. Were his words sufficient to support his actions? They check with Haman. It is the logical and appropriate action to take. Mordecai has stated his reasons for not paying homage to Haman. With no other option, the servants then passed this on to Haman to see whether he would force Mordecai to obey, or whether Mordecai would prevail.

Again, the tenor of this matter isn’t that of a Jew refusing to pay homage because of religion, but because of enmity. If it was religion, it would have been seen in any other person who was so designated to receive the same type of honor, including the king. Rather, it is Haman who Mordecai will not bow to because of his genealogy. This continues to be seen with the words…

^4 (con’t) for Mordecai had told them that he was a Jew.

Of this, John Gill, who is in agreement with almost all scholars, says, “He had told them that he was a Jew; and therefore did not deny this reverence to Haman out of pride, or any personal grudge against him, much less out of a rebellious mind and contempt of the king’s authority and command; but merely out of conscience, because he was a Jew, who was obliged to give this honour to none but to God only.” This is exactly the opposite of what is happening.

If this thought was correct, Haman’s response would have been much different. Rather, because Mordecai was a Jew, he refused Haman any sort of obeisance at all. The matter is personal, and its roots go back to the very Exodus of Israel from Egypt. The Amalekites were Israel’s sworn enemies, and it would be loathsome to give homage to one of the enemies of the people of the Lord. This is clearly seen in Haman’s response…

⁵ When Haman saw that Mordecai did not bow or pay him homage, Haman was filled with wrath.

The words and actions are taken personally. It is not the king’s command which Haman is concerned about. Otherwise, it would have said that he was angry that he didn’t obey the king’s command. Instead, it is because Mordecai refused him homage.

The ancient enmity is herein brought to remembrance. “Those Jews who almost exterminated my people refuse to give me homage now that I am ruler over them.” The entire thought is that of ancient rivalry, rising to the surface, and then foaming from the heat boiling within. This is exactly what the word khemah, or wrath, signifies – heat boiling over in fury.

⁶ But he disdained to lay hands on Mordecai alone,

For Haman, it would not suffice to simply eradicate the offender. It would be too easy, too quickly forgotten, and it would not solve the root of the problem at all. There was a far larger issue that he was determined to deal with, and he was in the position which would allow him to do so with ease and finality. Therefore, instead of laying hands on his immediate enemy alone, he would have them grab and destroy all those associated with him…

^6 (con’t) for they had told him of the people of Mordecai.

With Mordecai’s nationality revealed as to the source of the enmity, there would have to be a cleansing of that very source in order for the enmity to cease. It is exactly the same thing which has been seen countless times throughout history, among many races, and even many times among the Jews in particular.

Even in the Persian Empire, it was only fifty years earlier that the historian Herodotus says that when Darius Hystaspes ascended to the throne, he massacred all of the Magi in the land. It was an event which was celebrated annually during Haman’s time. With such a precedent still in commemoration, his desires would simply be another event for the empire to commemorate. Yes, rather than just killing just Mordecai…

^6 (con’t) Instead, Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus—the people of Mordecai.

It is common for commentaries to say that the events of Esther occurred during the dispersion of the Jews from their homeland, because the events occur outside of Israel. And it is true, Mordecai and many other Jews were in dispersion throughout the known world at this time. However, it is not true that this was during the period of the exile. The exile had officially ended about 60 years before by the decree of Cyrus in 539BC.

As this is so, and as the land of Israel was now a province of the kingdom, it would mean that Israel would be completely eradicated. The ancient hatred would finally be ended through the annihilation of the Jewish people. Wherever they were, it was within the power of Haman to have them completely exterminated. Any outside of the kingdom itself would be so dispersed, and so few in number that they would never recover from the events he was to plan and execute.

⁷ In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur (that is, the lot), before Haman to determine the day and the month, until it fell on the twelfth month, which is the month of Adar.

Nisan is the first month of the redemptive calendar for the Jews. In Exodus, it is known as Aviv. However, the name Nisan was adopted after the Babylonian exile. The month corresponds to March/April on our calendar. As it is the twelfth year of Ahasuerus, this is the year 474BC. It is on the 14^th of Nisan that the Passover is commemorated. The Hebrew reads, “from day to day, and from month to month, twelfth.” In other words, lots were cast for each successive month, and then each successive day within the month. In doing this, they would determine the most propitious time of the year to bring about the plan. The twelfth month, Adar, is selected.

When the wicked are in power
The people mourn and are afraid
Distress comes hour after hour
Sadness in heart and soul is constantly displayed

But God’s people should never bow to them
We are to stand resolutely before our foes
Though they may threaten, haw, and hem
Let us stand unconcerned that this is how it goes

Because the Lord has a plan, good and upright
For those who are His; it shall in time be revealed
The wicked will perish forever from His people’s sight
Great is the plan that is at this time concealed

II. If it Pleases the King (verses 8-15)

⁸ Then Haman said to King Ahasuerus, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom;

The numbers of those who chose to return to the land with Zerubbabel are recorded in the book of Ezra. They numbered 42,360. Therefore, the majority of the Jews remained scattered throughout the empire. But he uses two words here to describe their scattering. First is a new word in Scripture, pazar, or scattered. It then says parad, or separated. Not only were they scattered throughout the empire, but they kept separated and aloof from the other peoples. Surely other groups were disobedient to the king, but with such a wide scattering, and with such an arrogance of attitude, great trouble was sure to arise in every place because…

^8 (con’t) their laws are different from all other people’s, and they do not keep the king’s laws.

It is true that the customs of the Jews were different, and that they had not assimilated into the surrounding peoples. Further, the laws stemming from Moses were also different for many aspects of life, but those laws dealt with religion rather than a conflict with the set laws of other lands. Further, the Jews are always known for obedience to the laws of the lands they live in to the highest degree possible. This was explicitly one of the words from the Lord through Jeremiah. They were to seek the peace of the city where they dwelt. In doing so, they too would have peace. Haman, however, has found one act of disobedience to the king’s laws to be reason to accuse all Jews of total disobedience. And so…

^8 (con’t) Therefore it is not fitting for the king to let them remain.

It is a statement of supposed piety. “I’m not doing this for my sake, but for your sake… in order to protect your kingdom.”

⁹ If it pleases the king, let a decree be written that they be destroyed,

In having a royal edict, the matter would become official kingdom policy. Through this, any stink of the offense would be lifted off of himself, and it would be placed on the king and on his court. Regardless of who suggested the law, the king was demonstrating agreement with it, and full sanction for its execution. Haman would be completely off the hook when the matter was decreed.

^9 (con’t) and I will pay ten thousand talents of silver into the hands of those who do the work, to bring it into the king’s treasuries.”

This is an immense amount of money being offered by Haman to accomplish the task. In essence, he has already said that keeping the Jews alive would be costly to the empire, but in destroying them, it would also be costly to the empire. And so to rectify the situation, he would pay for it himself. Some scholars question the accuracy of the amount because of its enormous size. But historical records show that other individuals had offered even greater amounts to kings for such purposes. One new word in Scripture here is genez or “treasuries.” It is from a root meaning “to store” and thus it is a chest or coffer. It will be seen twice in Esther, and once in Ezekiel.

¹⁰ So the king took his signet ring from his hand and gave it to Haman, the son of Hammedatha the Agagite, the enemy of the Jews.

This is the first of another set of two’s. Here the king takes off his signet ring and gives it to Haman so that he will possess the king’s authority, including the issuance and authentication of an edict in the king’s name. This will be done again for Mordecai in verse 8:2. This first time, it is given to a Gentile, Haman the Amalekite. The next time it will be given to a Jew, Mordecai. This time it will be for the destruction of the Jews; next it will be for their salvation. They contrast, but they confirm that God sets up rulers and he deposes rulers in order to accomplish His purposes.

The tabaath, or signet ring, comes from taba, meaning “down,” or “to sink.” Thus, it is a ring which is used to press down into wax or clay in order to impress a seal. It is that which speaks of authority. Haman is given the full authority to act on behalf of the king. The ring would act as a signet. When pressed into a wax seal, it would be equivalent to an issuance directly from the king. Thus, the king has agreed to the deed, and now the full authority of the Persian empire is to be directed against the Jews by the hereditary enemy of the Jews. The full name and lineage are given here to show the momentous nature of the event.

¹¹ And the king said to Haman, “The money and the people are given to you, to do with them as seems good to you.”

There are two varied explanations for these words. The first is a refusal of the money offered by Haman. The decree is allowed, and no expectation of payment is needed. The second is that the money being given to him is that of the plunder received from the killing of the Jews. Confiscation of property was always the result of capital punishment, and thus that would be received by the royal coffers. Either way, the king would benefit, and it would either cost Haman nothing, or he would also benefit monetarily.

¹² Then the king’s scribes were called on the thirteenth day of the first month,

This seems purposeful and calculated by Haman. This is the day prior to the Passover. Even if all the Jews of the empire would not hear of the edict at this time, those in Shushan would. Mordecai’s Passover remembrance of the Jew’s deliverance would be a mournful taste of future Jewish destruction.

It should be noted that an almost exact recurrence of this event happened just under 500 years later, when at this same time, the gospels record that the Jews themselves conspired together with the Gentiles and the powers of darkness to destroy the true Passover Lamb, Christ Jesus. But just as the Jews of this time were to be delivered by God who is working behind the scenes on their behalf, so Christ would be delivered from death by God who destroyed Satan’s power through the resurrection. In this, the Jews cut themselves off from His favor. Those who were friends became His enemies, and those who were far off, were brought near.

^{12 (con’t)} and a decree was written according to all that Haman commanded—to the king’s satraps, to the governors who were over each province, to the officials of all people, to every province according to its script, and to every people in their language. In the name of King Ahasuerus it was written, and sealed with the king’s signet ring.

The decree went out to all officials throughout the empire 11 months prior to its execution. It would take some time for the messages to be received, but even it it was a couple weeks, there would still be many months of terror for the Jews. Those who could get up and flee very well might do so. For those who stayed, they only did so in anticipation of certain death. One new and rare word is used here, akharshdarpan, or satrap. It is a Persian loan word which will only be seen four times in Esther.

This now also introduces another set of two’s. It is the actual issuance of a royal edict for the destruction of the Jews. This will be overwritten in chapter 8. One is for the Jew’s destruction; one is for their salvation. They contrast, but they confirm God’s overarching protection of the Jews despite the wicked plots against them. Man enacts, but God rules over man as absolute Sovereign.

¹³ And the letters were sent by couriers into all the king’s provinces, to destroy, to kill, and to annihilate all the Jews, both young and old, little children and women, in one day, on the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their possessions.

The courier system of the empire is described by Xenophon. It was highly efficient, modeling our Pony Express. The verse here, citing the content of the letter, uses as many surplus words as a Dicken’s novel – destroy, kill, annihilate; and young and old, little children, and women. The cruel passion of the overuse is to ensure that complete destruction of all Jews, without exception, is the ultimate goal. The timing of the mandate is for exactly 11 months from the date of issuance, or the 13^th of the 12^th month. Plundering of the possessions is mandated, and it would be assumed that the royal coffers would receive at least a portion of what was taken.

EW Bullinger defines the number thirteen as the number connected to rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea. Very fitting indeed.

¹⁴ A copy of the document was to be issued as law in every province, being published for all people, that they should be ready for that day.

It was not sufficient for a letter to be sent to the governors with the instructions of what they were to do. Instead, a pathshegen, or an exact copy of the edict was to be made in the language of the people. The word is also Persian, showing the careful nature of the author to ensure that the details are exacting concerning the transcript to be made. It was to be posted so that all could see it, and to understand what the king had ordered. Thus, all people would be aware of, and ready for, the events of the chosen day.

¹⁵ The couriers went out, hastened by the king’s command; and the decree was proclaimed in Shushan the citadel.

As it is a royal edict, the message would impel the couriers to ensure it was transmitted as quickly as possible. The post would travel by day and by night until it reached its intended destination. Further, an immediately available copy was posted in Shushan itself. The joyous day of Passover would be turned to mourning and lamentation for the Jews of Shushan.

*^{15 (fin)}So the king and Haman sat down to drink, but the city of Shushan was perplexed.

Here is the first of another set of two’s. In this verse, the city of Shusan is said to be perplexed. In verse 8:15, it will rejoice and be glad. They contrast certainly, but they confirm the wise proverb of Solomon –

“When the righteous are in authority, the people rejoice;
But when a wicked man rules, the people groan.” Proverbs 29:2

The contrasts are evident. The king and Haman sat down with purpose – to eat and drink, but the people of the city were buk, or perplexed. The word is used but three times in Scripture, and its meaning is “confusion,” but it gives the sense of wandering aimlessly. One could think of the guy who is fired, and who walks without purpose out of the building with the pink slip hanging in his limp hand and muttering, “What will I do? What will I do?”

So while they sat; the people wandered. While they ate and drank, the people’s stomachs were turning. While they laughed; the people moaned in horror. While they were being filled; the people had been drained. While the destruction of the Jews was Haman’s delight; sadness for them was the people’s plight. The chapter ends on this troubling note. The enemies of God’s people always rejoice when such things occur. Jesus Himself said this before His crucifixion –

“Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.” John 16:20

Mordecai here, representative of the Jewish people, is being used as a type of Christ to come. They were, for all intents and purposes, as good as dead. And yet, they would be restored to life, plus. And so it is with Christ. He truly was crucified and died, but He rose with all authority and power in heaven and earth granted to Him. The Bible says in Proverbs that the lot is cast into the lap, but it’s every decision is from the Lord (16:33). In His control of even the purim, or lots, used by Haman, the Lord orchestrated it so that there would be almost 11 months for the decision to be overturned, and for the events to take a new and wonderful path.

This is true with every moment of our life. We are stuck in time, and we can’t see a moment ahead, but God is already at the very end of it all. He is working out our good, even during times which seem horribly bad. The Jews of Mordecai’s day found this out, and we find it out each time the future unfolds in a positive way for us.

“I need a place to stay. I’m losing where I am.” Guess what, the Lord will provide. “I lost my job.” Don’t worry, something better will come up. He may not provide for every want, but the Lord provides for every need. We keep getting proofs of this, and we keep forgetting it as soon as a new day begins.

Don’t fret, don’t be anxious, don’t be disheartened. Destruction has been determined by man, but glorification has been decreed by God. For those in Christ Jesus, even death itself cannot destroy our hope. While Haman smugly thinks he’s had the final say, the Lord is laughing louder, saying “No way.”

But all of the words of comfort about a good and final end are only true for those who are in Christ. You can only be assured of the Lord’s blessings by being a child of the Lord. And there is only one way that can happen, and that is through receiving Jesus Christ and being one of His redeemed.

Closing Verse: “Remember the former things of old,
For I am God, and there is no other;
I am God, and there is none like Me,
¹⁰ Declaring the end from the beginning,
And from ancient times things that are not yet done,
Saying, ‘My counsel shall stand,
And I will do all My pleasure,’” Isaiah 46:9, 10

Next Week: Esther 4:1-17 In the omnipresence of the Lord we need to be schooled and colleged… (Unseen and Unacknowledged) (6^th Esther Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. At times, you might feel as if he has no great design for you in life, but he has brought you to this moment to reveal His glory in and through you. So follow Him and trust Him and He will do marvelous things for you and through you.

There Is a Certain People

After these things King Ahasuerus promoted Haman
The son of Hammedatha the Agagite
And advanced him and set his seat
Above all the princes who were with him, as he deemed right 

And all the king’s servants
Who were within the king’s gate
Bowed and paid homage to Haman
For so the king had commanded concerning him
———-so that they would get this straight

But Mordecai would not bow or pay homage
Then the king’s servants who were within the king’s gate
Said to Mordecai, “Why do you transgress the king’s command?”
Why can’t you get this thing straight?

Now it happened, when they spoke to him daily
And he would not listen to them as planned
That they told it to Haman
To see whether Mordecai’s words would stand

For Mordecai had told them that he was a Jew
This is why this thing he wouldn’t do

When Haman saw that Mordecai
Did not bow or pay him homage; this thing he wouldn’t do
Haman was filled with wrath
And he was determined to do in this Jew 

But he disdained to lay hands on Mordecai alone
For they had told him of the people of Mordecai
———-to him this thing was shown

Instead, Haman sought to destroy all the Jews
Who throughout the whole kingdom of Ahasuerus were
The people of Mordecai
He wanted them all done in for sure

In the first month, which is the month of Nisan
In the twelfth year of Ahasuerus the king
They cast Pur (that is, the lot)
Before Haman to determine the day and the month of this thing 

Until it fell on the twelfth month of the calendar
Which is the month of Adar

Then Haman said to King Ahasuerus
|“There is a certain people scattered and dispersed
Among the people in all the provinces of your kingdom
Their laws are different from all other people’s
———-I think they are accursed

And they do not keep the king’s laws; it’s crazy and insane
Therefore it is not fitting for the king to let them remain

If it pleases the king, let a decree be written that they be destroyed
And I will pay ten thousand talents of silver, so I shall do
Into the hands of those who do the work
To bring it into the king’s treasuries, if approved by you

So the king took his signet ring from his hand
And gave it to Haman, the son of Hammedatha the Agagite
The enemy of the Jews
Believing that what he was doing was good and right 

And the king said to Haman
“The money and the people are given to you
To do with them as seems good to you
So this thing you are instructed to do

Then the king’s scribes were called on the thirteenth day
Of the first month, when the year was new
And a decree was written
According to all that Haman commanded to do

To the king’s satraps
To the governors who were over each province
———-so they were equipped
To the officials of all people
To every province according to its script

And to every people in their language
In the name of King Ahasuerus it was written out
And sealed with the king’s signet ring
So that there would be no doubt

And the letters were sent by couriers
Into all the king’s provinces
———-to destroy, to kill, and to annihilate all the Jews
Both young and old, little children and women
In one day was to be accomplished this terrible news

On the thirteenth day of the twelfth month, if you did wonder
Which is the month of Adar, and to their possessions plunder 

A copy of the document was to be issued
As law in every province, as the law did say
Being published for all people
That they should be ready for that day 

The couriers went out, hastened by the king’s command
And the decree was proclaimed in Shushan the citadel
So the king and Haman sat down to drink
But the city of Shushan was perplexed at this bombshell

Lord God, thank You for Your presence that is with us
Even when we don’t realize that You are there
Because You sent Your own Son Jesus
We can know that You truly do care

And so Lord, be real to us in a wonderful new way
Open our minds and our hearts to seeing You always
Through every step we take, and throughout every day
Be real to us, O God, and to You will shall give all of our praise

Hallelujah and Amen…