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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 3:7–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Haman values himself upon that bold and daring thought, which he fancied well became his great spirit, of destroying all the Jews - an undertaking worthy of its author, and which he promised himself would perpetuate his memory. He doubts not but to find desperate and bloody hands enough to cut all their throats if the king will but give him leave. How he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him.
I.He makes a false and malicious representation of Jews, and their character, to the king, Est 3:8.
The enemies of God's people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit to harbour them:"A certain people there is," without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live." 2. That they were a dangerous people, and that it was not safe to harbour them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these given of them; if it be no sin to kill them, it is no sin to belie them.
II.He bids high for leave to destroy them all, Est 3:9.
He knew there were many that hated the Jews, and would willingly fall upon them if they might but have a commission: Let it be written therefore that they may be destroyed. Give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done. If the king will gratify him in this matter, he will make him a present of ten thousand talents, which shall be paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was that the government must needs sustain loss in its revenues by the destruction of so many of its subjects; so great a sum, he hoped, would be equivalent for that. Proud and malicious men will not stick at the expenses of their revenge, nor spare any cost to gratify it. Yet no doubt Haman knew how to re-imburse himself out of the spoil of the Jews, which his janizaries were to seize for him (Est 3:13), and so to make them bear the charges of their own ruin; while he himself hoped to be not only a saver but a gainer by the bargain.
III.He obtains what he desired, a full commission to do what he would with the Jews, Est 3:10, Est 3:11.
The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations, but was as willing as Haman could wish to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion: The people are thine, do with them as it seemeth good unto thee. He does not say, "Kill them, slay them" (hoping Haman's own cooler thoughts would abate the rigour of that sentence and induce him to sell them for slaves); but "Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and how much Haman would gain in the spoil, that he gave him withal the ten thousand talents: The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to confirm whatever edict he pleased to draw up for this purpose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own.
IV.He then consults with his soothsayers to find out a lucky day for the designed massacre, Est 3:7.
The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years. Some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design and further it, he refers it to the lot, that is, to the divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him, for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn themselves in for the defeating of the design, or, if they could not defeat it, space would be left for the Jews to make their escape and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate day, no, not to gratify his impatient revenge. Probably he was in some fear lest the Jews should prove too hard for their enemies, and therefore durst not venture on such a hazardous enterprise but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him and breaks the neck of the plot.
V.The bloody edict is hereupon drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and, on that day, to murder all the Jews, men, women, and children, and seize their effects, Est 3:12-14. Had the decree been to banish all the Jews and expel them out of the king's dominions, it would have been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to perish, all the Jews, appointing them as sheep for the slaughter without showing any cause for so doing. No crime is laid to their charge; it is not pretended that they were obnoxious to the public justice, nor is any condition offered, upon performance of which they might have their lives spared; but die they must, without mercy. Thus have the church's enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated (Rev 17:6); yet still, like the horse-leech, they cry, Give, give. This cruel offer is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provinces, Est 3:15. See how restless the malice of the church's enemies is: it will spare no pains; it will lose no time.
VI.The different temper of the court and city hereupon.
1.The court was very merry upon it: The king and Haman sat down to drink, perhaps to drink "Confusion to all the Jews." Haman was afraid lest the king's conscience should smite him for what he had done and he should begin to wish it undone again, to prevent which he engrossed him to himself, and kept him drinking. This cursed method many take to drown their convictions, and harden their own hearts and the hearts of others in sin.
2.The city was very sad upon it (and the other cities of the kingdom, no doubt, when they had notice of it): The city Shushan was perplexed, not only the Jews themselves, but all their neighbours that had any principles of justice and compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment (Ecc 3:16), to see men that lived peaceably treated so barbarously; and what would be the consequences of it to themselves they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the church is in distress and the public are perplexed.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The fact that the twelfth month, which is called Adar, was chosen for the destruction of Israel after casting lots is not with its own spiritual meaning. It is referring, in fact, to the grace of Christ which has been prepared for the faithful in the fullness of time when the faithful will undergo a fierce persecution in the world in the last days. And writing about this to Timothy, the teacher of the Gentiles says, “You must understand this, that in the last days distressing times will come. For people will be lovers of themselves, lovers of money, boasters, arrogant, abusive, disobedient to their parents, ungrateful, unholy, inhuman, implacable, slanderers, profligates, brutes, haters of good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, holding the outward form of godliness but denying its power.” And the Lord himself says in the Gospel, “And this gospel of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come.” And a bit further: “For at that time there will be great suffering, such as has not been from the beginning of the world until now, and never will be.”
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Summary
Esther 3:7 meticulously details the initiation of Haman's nefarious plot against the Jewish people. In the first month, Nisan, of King Ahasuerus's twelfth regnal year, Haman, consumed by pride and malice, resorted to the pagan practice of casting "Pur" (the lot) to determine an "auspicious" date for their annihilation. This elaborate, day-by-day and month-by-month divination process ultimately selected the twelfth month, Adar, for the planned genocide, unknowingly setting in motion a divine delay that would prove pivotal for the Jews' eventual deliverance and the unfolding of God's providential plan.
Context
Literary Context
Esther 3:7 is strategically positioned as the procedural pivot point following Haman's elevation and Mordecai's defiant refusal to bow to him. The preceding verses Esther 3:1-6 establish Haman's immense power and his personal vendetta against Mordecai, which quickly escalates into a genocidal decree against all Jews throughout the vast Persian Empire. This verse, therefore, explains how Haman sought to legitimize and time his horrific plan, moving from his personal rage to a seemingly divinely sanctioned act. The seemingly random outcome of the lot, delaying the execution by nearly a year, creates the crucial time window that allows Esther and Mordecai to act, thereby driving the narrative forward and underscoring the overarching theme of divine providence and timing that permeates the book.
Historical & Cultural Context
The events of the Book of Esther are set during the reign of King Ahasuerus, widely identified with Xerxes I (486-465 BC), ruler of the expansive Achaemenid Persian Empire, which stretched across 127 provinces from India to Ethiopia Esther 1:1. Casting lots was a widespread practice in the ancient Near East, employed for divination, decision-making, and determining fate, often imbued with religious or superstitious significance. Haman's reliance on "Pur" reflects the prevalent pagan beliefs of the era, where outcomes were attributed to the influence of gods or an impersonal fate. The specific mention of "Nisan" (the first month) and "Adar" (the twelfth month) highlights the adoption of Babylonian month names by the Jewish exiles, indicating their cultural integration within the Persian Empire and providing a precise chronological framework for these critical events.
Key Themes
This verse powerfully introduces and reinforces several key themes woven throughout the Book of Esther. Firstly, it vividly portrays Haman's profound malice and deep-seated superstition, demonstrating his reliance on pagan divination to validate his genocidal intent rather than any moral or just cause. His meticulous search for an "auspicious" day underscores his commitment to this evil. Secondly, and most significantly, the verse subtly but powerfully emphasizes the theme of divine providence and timing. Although God's name is conspicuously absent from the book's direct narration, His invisible hand is unmistakably at work. The "Pur" falling on the twelfth month (Adar) rather than an earlier date provides a critical delay of nearly a year. This delay is not a mere coincidence but a divinely orchestrated window of opportunity, allowing Esther to be informed, to prepare, and to intervene, ultimately leading to the miraculous deliverance of her people. This illustrates the profound biblical principle articulated in Proverbs 16:33: "The lot is cast into the lap, but its every decision is from the Lord," even when human actors are unaware of His guiding hand.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"In the first month, that [is], the month Nisan, in the twelfth year of king Ahasuerus"
This clause precisely dates the commencement of Haman's genocidal scheme. The "first month, Nisan," places the beginning of his actions in the early spring, a time of new beginnings, ironically for a plot of mass destruction. "The twelfth year of King Ahasuerus" firmly anchors the event within the historical timeline of the Persian Empire, emphasizing the methodical and deliberate nature of Haman's plotting and the long duration of the impending threat.
"they cast Pur, that [is], the lot, before Haman from day to day, and from month to month"
This describes the method Haman employed to determine the "best" day for his genocidal decree. The phrase "from day to day, and from month to month" indicates a prolonged and meticulous process of divination. This suggests Haman's desperate desire to ensure the success of his evil plan by consulting what he believed to be fate or divine will, leaving nothing to chance from his perspective. The casting of the "Pur" (lot) was a common pagan practice, highlighting Haman's superstitious nature and his reliance on non-Yahwistic methods of discernment.
"[to] the twelfth [month], that [is], the month Adar."
This final clause reveals the outcome of the lot-casting: the chosen month for the annihilation was Adar, the last month of the year. This seemingly random result, which gave the Jewish people nearly a full year to prepare for the impending decree, is presented as a crucial element of the narrative. From a theological perspective, this delay is consistently interpreted as a subtle, yet powerful, demonstration of God's providential hand at work, turning Haman's meticulous evil planning into an unforeseen opportunity for His people's deliverance.
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Irony is profoundly present, as Haman's meticulous use of lots to secure an "auspicious" day for his evil ultimately backfires, leading to his own downfall and the salvation of the Jews. What he intended for precision in destruction becomes the very instrument of delay and deliverance. There is also strong foreshadowing in the long interval between Nisan and Adar; this significant delay subtly hints that events will unfold that will thwart Haman's plan, providing the necessary time for Esther's intervention and the subsequent reversal of fortunes. Furthermore, the very act of casting the lot serves as a powerful symbolism. While Haman sees it as a means to consult fate, the narrative implicitly presents it as a demonstration of divine sovereignty, where even seemingly random events are under God's control, subtly guiding the outcome for His purposes, even in a book where His name is never explicitly mentioned.
Theological and Thematic Connections
Esther 3:7 profoundly illustrates the often-hidden yet always active hand of divine providence. While Haman meticulously employs pagan divination to determine the "right" time for his wicked plot, the outcome, a significant delay, is clearly orchestrated by God to provide a crucial window for His people's deliverance. This demonstrates that even in circumstances where God's name is not invoked, and human evil seems to be in full control, His sovereign will prevails over the schemes of wicked men. The verse reminds us that God is not bound by human plans or pagan rituals; rather, He can use them, or their outcomes, to accomplish His redemptive purposes, turning what was intended for evil into good.
Reflection and Application
Esther 3:7 offers a powerful lesson in trusting God's unseen hand amidst seemingly chaotic or malevolent circumstances. Haman's meticulous planning, rooted in deep hatred and superstition, appears formidable and unstoppable. Yet, the "random" outcome of the lot, delaying the execution of his decree for nearly a year, reveals a divine counter-strategy at play. This teaches us that even when evil schemes are meticulously crafted and appear to gain momentum, God's sovereign timing can intervene and turn the tables. We are called to trust that God is always working, often behind the scenes, to accomplish His purposes and protect His people, even when we cannot perceive His direct involvement. This verse encourages patient endurance and faithful action, knowing that the Lord can use delays, obstacles, and even the wicked intentions of others to bring about His ultimate good. It also serves as a stark warning against the insidious nature of prejudice and the dangers of seeking to destroy entire groups of people, urging vigilance against such malice in our own hearts and societies.
Questions for Reflection
FAQ
What is the significance of the "Pur" falling on the twelfth month (Adar)?
The significance of the "Pur" (lot) falling on Adar, the twelfth month, is profoundly theological and narrative. It created a crucial delay of nearly a full year between Haman's initial plot in Nisan (the first month) and the planned execution of his genocidal decree. This extended timeline provided the essential window for Mordecai to learn of the plot, for Esther to be informed, to fast and pray, and to strategically approach King Ahasuerus to intercede for her people Esther 4. Without this delay, the Jewish people would have had no time to prepare or for Esther to act, making their deliverance impossible. It is widely interpreted as a clear demonstration of God's providential hand, subtly orchestrating events to save His people, even though His name is not explicitly mentioned in the book.
Why is God not explicitly mentioned in the Book of Esther, yet His hand is so clearly seen in verses like Esther 3:7?
The absence of God's explicit mention in the Book of Esther is one of its most unique features, yet His providential activity is a central theme. In Esther 3:7, the "random" outcome of the lot, which provides a crucial delay, is a prime example of this "hidden hand" of God. Scholars suggest several reasons for this literary choice: it may reflect the experience of the Jewish exiles who felt God's presence less overtly in a foreign land, or it could be a deliberate literary device to emphasize that God works even through ordinary, seemingly coincidental events, without overt miracles or direct speech. It teaches us that God's sovereignty is not limited to dramatic interventions but extends to the subtle orchestration of human affairs, demonstrating that "The king's heart is a stream of water in the hand of the Lord; he turns it wherever he will" Proverbs 21:1.
How does Haman's casting of lots contrast with biblical practices of lot-casting?
Haman's casting of "Pur" in Esther 3:7 is a pagan act of divination, driven by malice and superstition, aimed at finding an "auspicious" day for genocide. This contrasts sharply with the biblical use of lots by God's people. In the Old Testament, lots were sometimes cast as a legitimate means of discerning God's will or making decisions, but always within the context of seeking divine guidance from the one true God and often for just purposes (e.g., dividing land in Numbers 26:55, identifying a culprit in Joshua 7:14, or selecting individuals for service in 1 Samuel 10:20-21). The key distinction lies in the intent, the object of consultation (pagan fate vs. the sovereign God of Israel), and the ultimate outcome (genocide vs. righteous discernment). Haman's "Pur" was an attempt to manipulate fate for evil, whereas biblical lot-casting, though eventually superseded by the Holy Spirit's guidance in the New Covenant, was done in submission to God's will.
Christ-Centered Fulfillment
Esther 3:7, with its depiction of Haman's meticulously planned but ultimately thwarted genocide, serves as a powerful foreshadowing of the ultimate cosmic battle between good and evil, and the triumph of God's redemptive plan through Christ. Haman, driven by pride and hatred, embodies the spirit of Satan, who schemes to destroy God's people and frustrate His purposes, seeking to devour them like a "roaring lion" 1 Peter 5:8. Just as the seemingly random casting of the "Pur" resulted in a crucial delay that allowed for the deliverance of the Jews, so too did God orchestrate history, including the timing of Christ's advent, to ensure the ultimate salvation of humanity. The long centuries of waiting, the prophecies, and the seemingly circuitous paths of history all led to the fullness of time when "God sent forth his Son, born of woman, born under the law, to redeem those who were under the law" Galatians 4:4-5. Haman's plot, intended for death, was turned by divine providence into the celebration of Purim, a feast of life and deliverance. Similarly, the cross, intended by evil forces for the ultimate defeat of God's Son, became the very means of victory over sin and death, a triumph celebrated by all who believe in the Lamb of God, who takes away the sin of the world!. The "hidden hand" of God in Esther finds its ultimate revelation in Christ, through whom God's sovereign plan for salvation is fully unveiled and perfectly executed, securing eternal deliverance for all who trust in Him Romans 8:28.