Esther 3:11

Est 3:11 And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee.

Ver. 11. And the king said unto Haman] Whom he looked upon as an honest, prudent, public spirited man, and therefore so easily empowered him to do what he would.

O vanas hominum mentes! O pectora caeca!

The silver is given unto thee] i.e. The ten thousand talents that thou hast proffered, and which Haman likely purposed to raise out of the spoil of the Jews; all this is remitted, and returned to Haman as a gift again. Sic ex alieno corie gigantes isti latissimas corrigias secant, saith an interpreter here, Such large thongs cut these giants out of other men’s hides. But what meant they thus to sell the hide before they had taken the beast? He that sat in heaven (and had otherwise determined it) laughed at them, the Lord had them in derision, Psa 2:4. "With him" (alone) "is strength and wisdom: the deceived and the deceiver are his. He leadeth counsellors away spoiled, and maketh the judges fools. He leadeth princes away spoiled, and overthroweth the mighty," Job 12:16-17; Job 12:19.

The people also, to do with them] Here Haman was made, here he had more than heart could wish, as Psa 73:7, and holdeth himself, therefore, no doubt, the happiest man under heaven. But nihil sane infelicius est felicitate peccantium, saith Jerome, There cannot befall a man a greater misery than to prosper in sin: for such a one is ripening for ruin, as fatting cattle are fitting for the butcher. They prosper and live at ease, saith God, yet I am extremely displeased with them, Zec 1:15. As they say of the metal they make glass of, it is nearest melting when it shineth brightest; so are the wicked nearest destruction when at greatest lustre. Meanwhile see here what, many times, is the condition of God’s dearest children, viz. to fall into the power and paws of lions, leopards, boars, bears, tigers; of men more savage than any of these, whose tender mercies are mere cruelties. Poor blind men they are that offer violence to the saints, as Samson laid bands upon the pillars, to pluck the house upon their own heads.

To do with them as it seemeth good to thee] Oh bloody sentence! Such words as these Leniter volant, sed non leniter violant. So Dioclesian gave leave to people to kill up Christians, without more ado, wherever they met them; the like was done by authority in the French Massacre; but though tyrants restrain not their agents, yet God will, Psa 76:10. And though they bandy together and bend all their forces to root out true religion; yet are they bounded by him, and shall not do what themselves please, but what he hath appointed. My times are in thine hand, saith David; and Pilate had no more power to crucify Christ than what was given him from above, Joh 19:11.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Est_3:11

To do with them as it seemeth good to thee.

The danger of an easy temper

Ahasuerus appears to have been a man of an easy temper, and ready to confer the greatest obligations, without deliberation, on those whom he loved. But there is no true wisdom without judgment and steadiness. A thoughtless man, of an easy temper, is more likely to turn out a vicious than a virtuous character, because in a world where so many more bad than good men are to be met with, he is likely to give up himself to the guidance of those who will lead him out of the way of understanding; or if he should be led in the right path by some of his friends, there are others that will lead him out of it. Ahasuerus would have heaped favours upon the Jews, if Mordecai had been to him at this time what Haman was.

I. Many have not duly distinguished between an easy and a good temper. An easy temper is a very dangerous one, when it is not under the powerful restraints of wisdom. It is vain to boast of a ready compliance with every good motion suggested to us if we are equally ready to comply with bad motions. If we surrender our selves to the direction of our friends, we may soon find that we have given up ourselves to our enemies. He is not our friend who desires to be oar lord.

II. Please men for their good to edification. Be always ready to grant reasonable requests, and to follow good counsels. But you must judge for your selves, by the light which God has given you, what requests are lawful to be granted, and what counsels are worthy to be followed. (G. Lawson.)

The terrors of despotism

I. This history is an illustration of the danger of a one-man power--of an absolute despotism. The liberty that rests on the selfishness, or the inclination of one man, or of a hundred men, is suspended despotism, and if we must choose between the rule of one man, or of thirty, without a written constitution and laws, we should greatly prefer the one. In either case, our property and personal liberty are at the will of human caprice or passion.

II. We see how greatly we are blest, in having a government, not of men, but of just, mild, enlightened and equitable written and published laws, guaranteeing to us liberty in the worship of God, and in the pursuits of life and the enjoyment of our institutions. The King of Persia, in some instances, seems to have been surrounded by the restraints of precedents, yet, in other cases, he could do what he pleased with the lives and property of his subjects. There was no written constitution.

III. We are never to despair of the ark, even when it fall into the hands of the philistines. God will never forsake His people. It is no new thing for the godly to have to suffer persecution. The Jews were misrepresented. Even what Haman said of them that was true was so said as to give a fresh colouring to the whole picture. There is no proof that the Jews were factious under the Persian rule. On the contrary, from the lives of Daniel, Ezra, and Nehemiah we should infer just the opposite. It is an old aspersion of Gods people, to charge them with singularity. Would to God there was more cause for the imputation than there is t The very thing, therefore, that constituted their glory was made their offence. But it is better always to fall into the hands of God than of men. This was Davids choice, and observation approves of it. The very reasons Haman gave for destroying the Hebrews are among the very reasons why God will not let them perish out of the earth. That which whets the sword of men moves the pity of the Almighty. God sometimes leaves His people to come into the greatest peril, that His power may be the more easily seen in their deliverance. Pharaoh was raised up to show His power, and so was Haman. God taketh the wise in their own craftiness, and ensnares the wicked in the works of their own hands. In the darkest hour it is our duty and our highest happiness still to trust in God. (W. A. Scott, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Est 3:11. The silver is given to thee — Keep it for thy own use, I do not desire it. I accept thy offer for the deed. So that he gave him power to draw up what decree he pleased, and seal it with the king’s ring; but as for the money, he assured him he would have none of it. What inhumanity was this! to give so many people unheard to death to please a favourite!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(11) And the king said . . .—With indifference which seems incredible, but which is quite in accordance with what we otherwise know of Xerxes, the king simply hands over to his minister the whole nation and their possessions to do with as he will. The king perhaps was glad to throw the cares of government on his minister, and, too indolent to form an opinion for himself, was content to believe that the Jews were a worthless, disloyal people.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. In the East, confiscation of goods is the invariable accompaniment of capital punishment, and they are forfeited to the crown. At first sight the words seem to mean that the king declines Haman’s offer, and gives him free leave to massacre the Jews, and plunder them for his own benefit. But probably it is implied that the promised payment to the king was to be made out of the spoils. It is clear that the information which Mordecai obtained assured him that the king’s treasuries were to receive the booty (Est_4:7).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king said unto Haman, the silver is given unto thee,.... The 10,000 talents of silver Haman proposed to pay into the treasury were returned to him, or the king out of his great munificence refused to take them:

the people also, to do with them as seemeth good unto thee; that is, the people of the Jews; he gave him full power to do with them as he thought fit, and who breathing revenge upon them, would not spare them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The silver is given to thee - Some understand this to mean that Xerxes refused the silver which Haman had offered to him; but the passage is better explained as a grant to him of all the property of such Jews as should be executed Est 3:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The silver is given to thee; keep it to thy own use, I do not desire it, I accept thy offer for the deed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. The silver is given to thee — Instead of bringing the spoil of silver into the royal treasury, Haman is permitted to keep it for himself. Xerxes was the only Persian despot whose favouritism, vanity, and prodigality would readily allow such a loss from his own treasury.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The silver is given thee, the people also. Not "the silver which thou hast given me is given back to thee," for the 10, 000 talents had not been given, but only offered. Rather, "the silver of the people is given thee, together with the people themselves, to do with both as it pleases thee." Confiscation always accompanies execution in the East, and the goods of those who are put to death naturally escheat to the crown, which either seizes them or makes a grant of them. Compare ch. 8:11, where the property of those of the Jews" enemies who should suffer death is granted to those who should slay them.

A greedy grand vizier.

silver is given to thee, the people also, to do with them as it seemeth good to thee." One man alone was instrumental in placing the Jews in danger of complete extermination. This happened during the period of their subjection. To supply the record of their wondrous deliverance the Book of Esther, primarily, was written. The man who wrought this danger was Haman, the grand vizier to the king of Persia. He was second only to the king. Through flattering he had attained the coveted position. He was an astute politician, and apparently as unscrupulous as he was cunning. The king heaped riches upon his favourite. He would have Haman"s means adequate to his position. Many houses and much land confiscated, often on the slightest excuse, would be handed over to him. The post of grand vizier would afford ample opportunities of self-enrichment. We read of the conspiracy of Bigthan and Teresh against the king, and of its discovery. To whom would fall the large possessions of these hitherto influential men? What more probable than that the next favourite should receive a great share of their forfeited property?

I IT IS TO THE MATERIAL REWARDS OF OFFICE THAT SUCH MEN AS HAMAN TURN AN EAGER EYE. He well understood the ways of court, so as to secure the tangible results of favouritism. Conceptions of higher honour expand in proportion to elevation. A thought enters his mind to which if he gave utterance his immediate deposition and death would ensue. This thought will leak out by and by. It only needs a fitting opportunity. Nay, it will seize and make an opportunity out of the flimsiest pretext. Meanwhile he is as contented as an ambitious man ever can be. Under an outward calm he is hiding a flame of impatient expectancy. See him going forth from Shushan the palace. The gates are scarcely high enough for the proud-hearted man. Mark that smile on his countenance. Haman is "exceedingly glad of heart." Some further honour has been put upon him, and he goes to his home to reveal it to his friends. Why, may not a man of his calibre be proud? Can his honour ever be eclipsed? Can his glory ever be overshadowed? Can his name, handed down by his many children, ever die? Who can supplant him in the king"s favour, seeing that he knows so well the arts of courtiers, and exercises his office apparently only with respect to the pleasure of the king? Do not all the rest of the courtiers and place-seekers look to him for advancement? Is not his favour, in turn, the sun that "gilds the noble troops waiting upon his smile"? "If ever man may flatter himself in the greatness and security of his glory," thinks Haman, "surely I may do so." Ah, Haman! thy pride is dangerous; it is like a high-heeled shoe, fitting thee only for a fall. Take care, the least stone may cause thee to stumble. Be not over-sure of thy position. Pitfalls are around. Ambition and pride are like heavy, widely-spread canvas on a ship, and need much ballast. Great is thy risk. Thou art like one standing on the narrow apex of a mountain. One false step will set thee rolling to the very abyss.

II WORLDLY POSSESSIONS OR POSITIONS CAN NEVER GIVE FULL SATISFACTION. If they could, the result would have been injurious to man"s moral nature. No thought of higher things entering man"s mind, he would soon be degraded to the level of the brute creation. True pleasure arises from the attainment of some possession or object, but not full satisfaction. It is pleasant to have wealth wherewith to gratify desire, to be able to confer benefits on others; but if we make these things the one aim in life we are sure to reap but little joy. The drawbacks and counter-balancings are great. Much wealth, much furniture, many servants, a large house, and great popularity are only extra anxieties. The pleasure soon passes, the possession soon palls. Still, a man without any passion or aim is simply like "a speaking stone." Yet as a horse, too restive and fiery, puts his rider in danger, so do our passions. Ambition in moderation is an advantage, and few men become very useful who have none; but if give we the reins to our ambition we may be sure that such a fiery charger will dash-away over rocks or into floods to our great hazard. A man when at sea, cares neither for calm nor for a hurricane, but he enjoys a stiff breeze which helps the vessel along and braces his nerves. We suggest, therefore, not the banishment of all ambition, but its moderation; not the despising of all possessions, but that we should not be disappointed if we do not receive so much joy therefrom as we expected. Nay, we may thank God that we cannot live on stones, nor satisfy our hunger with husks; that in us has been cultivated the longing for those things which really afford satisfaction, viz., righteousness, peace, faith, and love. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The silver - Keep it to thy own use; I accept the offer for the deed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.