THE BOOK OF ESTHER

(“Haman’s Humiliation”)

Esther 6:1-14 (NASU)

¹¹“So Haman took the robe and the horse, and arrayed Mordecai, and led him on horseback through the city square, and proclaimed before him, ‘Thus it shall be done to the man whom the king desires to honor.’ ¹²Then Mordecai returned to the king’s gate. But Haman hurried home, mourning, with his head covered.” (Esther 6:11-12)

(A) RULES OF ENGAGEMENT

(1) One of the basic rules of biblical interpretation says that narrative passages should always be interpreted in light of “teaching” passages,¹ not the other way around – i.e. that the stories and historical accounts we come across in Scripture should always be interpreted by the doctrinal or theological passages found elsewhere in Scripture, not vice versa (compare Genesis 22:12 with John 21:17).

(2) The Book of Esther is a narrative – a story. It’s a TRUE story, to be sure, telling us about a particular series of historical events that took place in the ancient Persian Empire, during the reign of King Ahasuerus – but it’s still a story. And as such, it should NOT be used to construct a system (or even a single point) of doctrine. However, it can be used to illustrate doctrines taught elsewhere in Scripture – which is precisely what much of the Book of Esther does, including tonight’s Scripture lesson from chapter six (c.f. Esther 6:1-14).

(B) TIMING IS EVERYTHING

(1) For example, one of the doctrines Esther chapter six illustrates can be found in Proverbs chapter sixteen, where we’re told that: “The lot is cast into the lap, but its every decision is from the Lord” (c.f. Proverbs 16:33). No doubt you’re wondering how that verse relates to this evening’s Scripture lesson?

(a) First, we have to be sure we know what point this verse from Proverbs is making (c.f. Proverbs 16:33) – that it goes beyond simply saying the Lord controls every roll of the dice, or flip of the coin (as it were) (which is true, by the way!) – that it’s telling us God’s providential control extends to ALL those things in life that seem insignificant to us, or even accidental.² Hence, Scripture reminds us that “not a single sparrow falls to the ground except by the Father’s will” – and that “even the hairs on our heads are all numbered” (c.f. Matthew 10:29-30, NKJV).

(b) With that in mind, look at Esther chapter six verse one: “During the night the king could not sleep …” (c.f. Esther 6:1). Everyone has nights, now and then, when they can’t sleep – so there’s nothing especially “significant” about that – EXCEPT King Ahasuerus “just happened” to get a bad case of insomnia on THIS particular night – the night between Esther’s two banquets – the night before he learns the truth about Haman’s plan to exterminate the Jewish people, which would include Queen Esther and Mordecai, who was responsible for saving the king’s life several years earlier! Accidental? – or Providential?

(c) Look at verse one again: “… so (the king) gave an order to bring the book of records, the chronicles, and they were read before the king” (c.f. Esther 6:1). Of all the forms of entertainment Ahasuerus could have chosen to pass the night, he chooses this. He has food, and drink, and dancing girls at his disposal – he has a large harem to choose from³ – he probably had other forms of diversion we don’t even know about. But what does he choose? – on this particular night? He chooses to have the government records, chronicling his reign read to him!³ Accidental? – or Providential?

(d) Someone has observed that those who have actually read the annals of ancient Near Eastern kings tell us these records are not riveting reading – that they tend to be a rather bland list of victories won, lands conquered, and tribute imposed – that they are about as compelling as reading income tax regulations.³ AND YET, on this occasion, King Ahasuerus apparently listens to these tiresome accounts all night – without falling asleep – because according to verse four, he’s still awake when Haman arrives early in the morning to ask the king for permission to hang Mordecai “on the gallows which he had prepared for him” (c.f. Esther 6:4)! Accidental? – or Providential?

(e) Now look at verse two. During the night: “It was found written what Mordecai had reported concerning Bigthana and Teresh, two of the king’s eunuchs who were doorkeepers, that they had sought to lay hands on King Ahasuerus” (c.f. Esther 6:2). What’s the chance that out of all the accounts of the king’s twelve-year reign (c.f. Esther 3:7) – out of all the government records that could have been read – (what’s the chance) that the king’s servants would read about this particular incident – and do so just as the new day was dawning? Accidental? – or Providential?

(f) Look at verse three: “The king said, ‘What honor or dignity has been bestowed on Mordecai for this?’ Then the king’s servants who attended him said, ‘Nothing has been done for him’” (c.f. Esther 6:3). We noted in an earlier message that Persian kings were very careful about rewarding people for special acts of service.⁵ BUT, in this instance – as we saw back in chapter two (c.f. Esther 2:21-23) – Mordecai had never been rewarded for saving the king’s life. Was this just an oversight? – or an act of Divine Providence?

(g) And what about the fact Haman “just happens” to make an early appearance at the king’s palace – on this particular morning – just when the king wants to honor Mordecai as soon as possible, and asks (in verse four): “Who is in the court?” (c.f. Esther 6:4)? Are all these things just a series of coincidences? Are they just a series of random events? Or are they “from the Lord” (c.f. Proverbs 16:33), as Scripture sometimes says?

(h) Taken separately, all these events seem rather mundane and insignificant. Taken collectively, however, they have momentous consequences – both for Haman and his family – and for the Jewish people as a whole. In the case of the latter, the words of Job apply – where speaking of God, he says: “You … (have) showed me kindness, and in Your PROVIDENCE watched over my spirit” (c.f. Job 10:12, NIV).

(2) Another doctrine taught elsewhere, but illustrated here in Esther chapter six, is one we spoke of at length last time – namely, that: “Pride goes before destruction, and a haughty spirit before a fall” (c.f. Proverbs 16:18, NKJV).

(a) Both testaments teach this doctrine. For example, the Old Testament says: “When pride comes, then comes shame …” (c.f. Proverbs 11:2) – and again: “Before his downfall a man’s heart is proud …” (c.f. Proverbs 18:12, NIV). In another place, speaking of the people of Edom, it says: “‘… the arrogance of your heart has deceived you, O you who live in the clefts of the rock … Though you make your nest as high as an eagle’s, I will bring you down from there,’ declares the Lord” (c.f. Jeremiah 49:16).

In the New Testament, both the Book of James and the Book of First Peter tell us that: “God is opposed to the proud” (c.f. James 4:8; I Peter 5:5) – while the Book of Luke says: “(God) has scattered those who were proud in the thoughts of their heart” (c.f. Luke 1:51).

(b) With this doctrinal teaching in mind, look again at Esther chapter six. King Ahasuerus has just learned that Mordecai was never properly rewarded for saving his life – and, wanting to do something to rectify this oversight as quickly as possible, he asks (in verse four): “Who is in the court?” – and that same verse goes on to say: “Now Haman HAD JUST ENTERED the outer court of the king’s palace in order to speak to the king about hanging Mordecai on the gallows which he had prepared for him” (c.f. Esther 6:4).

So the king’s servants tell him (in verse five): “‘BEHOLD, Haman is standing in the court.’ And the king said, ‘(Bring) him … in’” (c.f. Esther 6:5). So Haman comes in – no doubt congratulating himself on being so important that the king is willing to grant him an audience this early in the morning. BUT, before he can make his request, the king asks him (in verse six): “What is to done for the man whom the king desires to honor?” (c.f. Esther 6:6) – and Haman, filled with pride and arrogance, and as full of himself as a man can possibly be, says in his heart: “Whom would the king desire to honor more than ME?” (c.f. Esther 6:6)!

It never occurred to Haman that the king might have someone else in mind – it never occurred to Haman that the king might want to honor someone other than him – and even if it had, Haman would NEVER have thought of Mordecai.

(c) At this point, then, Haman essentially gives the king his own personal “dream list”⁴ in verses seven through nine, saying: ⁷“For the man whom the king desires to honor (and remember, Haman’s thinking, “that would me!”), ⁸let them bring a royal robe which the king has worn, and the horse on which the king has ridden, and on whose head a royal crown has been placed (and yes, they did place a crown on the head of the king’s horse in those days⁶); ⁹and let the robe and the horse be handed over to one of the king’s most noble princes and let them array the man whom the king desires to honor and lead him on horseback through the city square, and proclaim before him, ‘Thus it shall be done to the man whom the king desires to honor’” (c.f. Esther 6:7-9).

What Haman suggested probably sounds strange to us – so, we have to understand that Haman wasn’t interested in wealth or power (both of which he already had in abundance). What he wanted was for the general public to treat him like the king.⁴ He wanted to “play king” – if only for a day. He wanted people to give him the same adulation and respect they gave the king – all of which sounds a lot like Haman’s spiritual father, the devil (c.f. Isaiah 14:13-14) (who wanted to be like God)!

(d) As it turns out, King Ahasuerus wasn’t thinking of Haman at all – at least not in terms of honoring him. So imagine this prideful man’s surprise and shock when the king says to him (in verse ten): “Take quickly the robes and the horse as you have said, and do so for Mordecai the Jew, who is sitting at the king’s gate; do not fall short in anything of all that you have said” (c.f. Esther 6:10).

We can well imagine that Haman couldn’t believe what he was hearing. Not only are the honors he craves (and believes he deserves) NOT going to be given to him – instead, they’re going to be given to the one man on earth he hates more than any other! AND, to make matters worse, Haman is the one who is going to have to put the king’s robe on Mordecai, seat him on the king’s horse, and parade him “through the city square”, shouting: “Thus it shall be done to the man who the king desires to honor” (c.f. Esther 6:11).

(e) Haman’s humiliation is completely unintentional on the part King Ahasuerus – BUT, it’s completely intentional on the part of the King of kings – for He is fulfilling His word that says: “They are exalted a little while, then they are gone … they are brought low … gathered up … (and) cut off” (c.f. Job 24:24).

Hence, after his distasteful and repulsive duty was done, verse twelve says: “Haman hurried home, mourning, with his head covered” (c.f. Esther 6:12) – which were all signs of DEEP embarrassment and humiliation. What’s more, after telling his wife and friends what happened, they offer him this bit of “comforting” news (verse thirteen): “If Mordecai, BEFORE WHOM YOU HAVE BEGUN TO FALL, is of Jewish origin, YOU will not overcome him, but WILL SURELY FALL BEFORE HIM” (c.f. Esther 6:13).

One wonders why they didn’t share this bit of wisdom with Haman the day before, when he could have really used it – instead of encouraging him to build a gallows on which to have Mordecai hung.⁵ In all likelihood his advisors were reacting superstitiously at this point, rather than from any sudden theological insight – odds are they saw this turn of events as a bad omen – which, in this case, is exactly what it turned out to be.

(f) In any event, Haman’s humiliation and fall are not over – because while he and his wife and friends are talking, there’s a knock at the door. It’s “the king’s eunuchs”, who have come to take Haman to the second “banquet … Esther has prepared” (c.f. Esther 6:14) – a banquet Haman no longer wants to attend. But, he has no choice – so off he goes, like a lamb being led to slaughter – although no one (but God) knows that at this point.

(g) Haman is an excellent biblical example of what the Bible has to say about pride – especially those parts that tell us: “The pride of man will be humbled and the loftiness of men will be abased …” (c.f. Isaiah 2:17) – and again: “… the King of heaven … is able to humble those who walk in pride” (c.f. Daniel 4:37).

(3) A third doctrine taught elsewhere in Scripture, but illustrated here in Esther chapter six (and seven), is that God’s judgment on the wicked is certain – and, when it does finally come, it often happens suddenly and speedily.

(a) Concerning the certainty of God’s judgment on those who persist in their wickedness, the Book of Psalms says: “when the wicked sprouted up like grass and all who did iniquity flourished, it was only that they might be destroyed forevermore” (c.f. Psalm 92:7). Likewise, the Book of Exodus reminds us that even though God is “compassionate and gracious, (and) slow to anger” – even though He “forgives iniquity, transgression and sin” – it’s also true that “He will by no means leave the guilty unpunished” (c.f. Exodus 34:6-7). Hence, the Book of Proverbs tells us that “the Lord detests all the proud of heart. Be sure of this: they will not go unpunished” (c.f. Proverbs 16:5, NIV).

(b) Concerning the suddenness of God’s judgment on those who persist in their wickedness, the Book of Psalms says: ¹“Do not fret because of evildoers, (and) be not envious toward wrongdoers. ²For they will WITHER QUICKLY LIKE THE GRASS and fade like the green herb” (c.f. Psalm 37:1-2).

The Book of Genesis tells us that in the days of Noah, God announced He was going to “blot mankind from off the face of the earth” (c.f. Genesis 6:7) – and although it didn’t happen immediately (c.f. I Peter 3:20), when it did happen, it was all over in a matter of days (c.f. Genesis 7:4; see also Luke 17:27).

The same thing’s true of the cities and citizens of Sodom and Gomorrah. One day they were flourishing – the Gospel of Luke says: “they were eating … (and) drinking … buying … (and) selling … planting … (and) building” (c.f. Luke 17:28) – the next day God destroyed them with terrifying speed, using “brimstone and fire” (c.f. Genesis 19:24) – so that when Abraham looked out over that valley the next day, all he could see was “smoke … ascend(ing) like the smoke of a furnace” (c.f. Genesis 19:28). Two cities and their citizens – gone! Whipped out in one day!

Consider too what happened to King Nebuchadnezzar twelve months after being warned to turn from his sinful pride and pursue righteousness (c.f. Daniel 4:27-28). One moment he was the most powerful man in the world, walking on the roof of his palace, congratulating himself on who he was and what he had accomplished – the next moment (Scripture says: “immediately”), he was struck with a disease that cost him his throne and made him act and think like an animal for the next seven years (c.f. Daniel 4:33).

It doesn’t always happen that way (c.f. Romans 2:4) – BUT, when God does strike the wicked with judgment, it is often surprisingly sudden and swift!

(c) With that doctrinal truth in mind, consider what happened to Haman here in Esther chapter six (and seven).

Haman had probably been a prideful man most of his life – but his head and heart swelled even more when the king “advanced him and established his authority over all the (other) princes” of the Persian Empire (c.f. Esther 3:1). Now, wherever he went people “bowed down and paid him homage” when he walked by (except for Mordecai) (c.f. Esther 3:2). Like Joseph in Egypt (c.f. Genesis 41:40), Haman was second only to the king of Persian in terms of power and prestige.

Haman’s pride reached its highest point, however, the day Queen Esther invited him to a banquet, where the only other invited attendee was King Ahasuerus – hence chapter five said Haman left the banquet that day “glad and pleased of heart” (c.f. Esther 5:9).

From that moment, however – starting the very same day – it was all downhill for Haman. Moreover, his fall was unbelievably swift – for within the space of about twenty-four hours (or less), Haman experienced the greatest personal humiliation he could have ever imagined (i.e. having to publicly honor Mordecai the Jew, the one man he hated and despised more than any other!) (c.f. Esther 6:10-12) – followed rapidly (in chapter seven) by having Queen Esther expose the true nature and implications of his plan to annihilate the Jews, thereby incurring the king’s intense anger – followed quickly by his being hanged on the gallows he had prepared for Mordecai (c.f. Esther 7:1-10).

Truly, God’s judgment on Haman – once it began – was breathtakingly swift, and merciless (c.f. James 2:13)! It didn’t take years, or months, or even days. Once the appointed time came, it was over in a matter of a few short hours – in keeping with those doctrinal passages that remind us the wicked are “bringing swift destruction upon themselves” (c.f. II Peter 2:1).

(4) Jesus was once invited to a meal where He noticed how some of the other invited guests where picking out the places of honor for themselves around the table – so He told them a parable about pride and humility (and with this we close). ⁸“When you are invited by someone to a wedding feast, do NOT take the place of honor, for someone more distinguished than you may have been invited by him, ⁹and he who invited you both will come and say to you, ‘Give your place to this man,’ and then in disgrace you proceed to occupy the LAST place. ¹⁰But when you are invited, go and recline at the LAST place, so that when the one who has invited you comes, he may say to you, ‘Friend, move up higher’; then you will have HONOR in the sight of all who are at the table with you. ¹¹(And then Jesus made this application) For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (c.f. Luke 14:7-11).

Haman exemplifies the kind of man, who, having exalted himself, is suddenly and swiftly humbled. May Christ’s enabling grace keep us from imitating his example. Instead, may our Savior bless us by enabling us to practice humility in all our dealings with other people, and leave whatever exalting is to be done to Him!

BIBLIOGRAPHY

¹Sproul: Essential Truths of the Christian Faith; p. 26.

²The New Geneva Study Bible: Article on “Providence”; p. 957.