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Esther

Summary

Chapter summary

Haman the Agagite is promoted above all the princes, and all the king's servants bow to him: 'but Mordecai bowed not down, nor did him reverence.' Told that Mordecai is a Jew, Haman is filled with wrath and scorns to lay hands on him alone: he seeks to destroy every Jew in the kingdom. Pur, that is the lot, is cast month by month and falls on Adar. His pitch to the king is a masterpiece of insinuation ('There is a certain people scattered abroad and dispersed among the peoples… and their laws are diverse from those of every people'), with ten thousand talents offered for the treasuries. The posts ride out, and 'the king and Haman sat down to drink; but the city of Shushan was perplexed.'

Context

History · MordecaiEsther overview

  • A. 1–6 Mordecai will not bow, and Haman is full of wrath
  • B. 7–11 The lot is cast, and a people's life is priced at ten thousand talents
  • C. 12–15 The posts ride out while the king and Haman sit down to drink

The outline

  1. A.Mordecai will not bow, and Haman is full of wrathvv. 1 to 6

    Read vv. 1 to 6
  2. B.The lot is cast, and a people's life is priced at ten thousand talentsvv. 7 to 11

    Read vv. 7 to 11
  3. C.The posts ride out while the king and Haman sit down to drinkvv. 12 to 15

    Read vv. 12 to 15

Threads

Each of these runs on past this chapter. The passage you have just read is marked.

The war with Amalek

Pattern

The first war Israel fights as a nation ends with an oath: the Lord will have war with Amalek from generation to generation. Deuteronomy commands the blotting out, Saul is rejected for leaving it unfinished, and an Agagite rises against the Jews in the days of Esther.

The first command in Scripture to write anything is the command to record this war. What God swears in Exodus is still in force in Persia centuries later, and the books in between measure their kings by what they did with it. Saul loses the kingdom over this order, and the reason is stated to him at the end from the grave's edge.

  1. Exodus 17:8

    Amalek attacks at Rephidim

    Then came Amalek, and fought with Israel in Rephidim.

  2. Exodus 17:14-16

    Write it in a book

    The first command in Scripture to write anything, and the oath: the LORD will have war with Amalek from generation to generation.

  3. Deuteronomy 25:17-19

    Remember, and blot out

    The charge is renewed on the edge of the land: thou shalt blot out the remembrance of Amalek; thou shalt not forget it.

  4. 1 Samuel 15:8-9

    Saul spares Agag

    Ordered to end the war, Saul and the people spare the king and the best of the spoil.

  5. 1 Samuel 28:18

    The stated ground of rejection

    Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek.

  6. Esther 3:1 you are here

    Haman the Agagite

    The enemy of the Jews in Persia carries Agag's name.

The world behind this chapter

Esther 3
When
The Persian empire under Xerxes I · 474 BC — the twelfth year of the king; the lot is cast in the first month, the decree written on the thirteenth day of that month
Where
The king's gate at Susa, and the scribes' room where imperial decrees were drafted
Who first heard it
Jews who had heard all their lives that Amalek was Israel's oldest enemy

The history

Haman is called an Agagite, and Mordecai is a Benjamite descended from Kish. Every Jewish hearer caught that instantly. Agag was the Amalekite king Saul son of Kish was ordered to destroy and spared, and the Amalekites were the people who attacked Israel's stragglers in the wilderness. This is not two officials clashing over protocol; it is the last round of a feud that started centuries earlier.

Bowing to a superior was ordinary Persian courtesy, not worship, so refusing it was not a religious duty as such — which is why the text ties the refusal to Mordecai telling them he was a Jew. He was taking a stand on ancestry, and Haman answered in kind by going after the whole people rather than the one man.

The lot Haman casts is called by its Persian name, pur. It was a physical object — small cubes and pyramids of inscribed clay used to pick dates and duties. One from Assyria survives with the word for 'lot' written on it, and it names the year its owner's turn came round. Haman throws it in the first month and it falls on the twelfth, handing his enemies eleven months of warning; a superstitious man takes that as the gods' timing.

The offer of ten thousand talents of silver is staggering, and hearers who knew the empire would have felt it. Herodotus lists the yearly tribute of the whole Persian empire at under fifteen thousand talents — Haman is offering roughly two-thirds of imperial revenue, presumably to be recovered from the property of the dead. The decree then travels by the royal courier system to every province in its own script and language, which is exactly how Persian administration is known to have worked.

What it meant to them

For the first hearers this was not ancient history. Their people had lived under an execution order before, and would again. The chapter names the machinery precisely: a grudge, a bribe, a signet ring pressed into clay, and a whole nation scheduled for death by administrative routine while the king and his favourite sit down to drink.

The date is the sting. The killing is set for the thirteenth of Adar — and the lot that chose it gave the Jews almost a year. The book does not say who guided the die. It does not have to.

Sources cited

  • Herodotus, The Histories
  • John H. Walton, Victor H. Matthews & Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
  • Edwin M. Yamauchi, Persia and the Bible

Every work MannaFest builds on →

The text of this chapter

This page carries no textual note on Esther 3. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Gill, Exposition of the Old Testament; John Wesley, Notes on the Old Testament; Matthew Henry, Commentary on the Whole Bible and Matthew Henry, Complete Commentary.