Morning Message: Haman's Fall

Bobservations' Column

Titled - "Haman's Fall"
Written by: Pastor Bob Lawrenz

Today, we shall read of Haman’s demise. Descended from Agag, King of the Amalekites, we also learn more about the hatred harbored against the Jews by the race of Amalekites. We first read of Amalek in Genesis 36:16. He is a grandson of Esau, in the bloodline of Isaac. This was that Esau of twins Jacob and Esau, of which Jacob “stole” the blessing of the first-born from his brother Esau. You will remember that Esau came back empty from hunting, and “sold” his birthright to Jacob for a bowel of “pottage,” essentially, bean soup!

Haman’s Agagite heritage takes us back to Esau, the twin brother to Jacob. The Amalekites were a vicious, nomadic tribe of Edom, in the land of Mt. Seir. Because of Esau’s red hair, he was called Edom, or “Red.” There was much “bad blood” between the Edomites and the Jews, one could draw a comparison to the Hatfields and the McCoys of American folklore. Perhaps you will also recall that Herod the Tetrarch of Jesus’ time was an Idumean, a descendant of Edom.

Our reading today in Ezekiel 18 identifies what is known as “generational sin,” as future generations might be treated poorly because of the sins of their fathers.

God says quite plainly that He does not judge that way, but that the person who sins shall bear the judgment for his own sins. But generational sin was common in Jesus’ day. The Apostles asked Him once, “Who did sin, this man or his parents, that he was born blind (John 9:2). Jesus’ response in the very next verse was, “Neither hath this man sinned, nor his parents: but that the works of God should be manifest in him.”

God desires us to not adopt the sin issues of our ancestors, or friends. Personal responsibility for our own sins, with repentance is key. In John 8, Jesus spoke to the woman who had been taken in adultery. Her accusers had left. There were none left to condemn her.

Jesus said, “Neither do I condemn thee: go, and sin no more.” - John 8:11

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 7:1-10 - "Haman's Fall"

Summary/Additional Commentary & Definitions:

At the second banquet of Esther, the queen finally makes her request to the king – to save herself and her people from death. She also reveals Haman as the enemy and Haman is hanged on the gallows that he had made for Mordecai.
The tension has been building over the last few chapters. When Esther first appears before the king unbidden, he asks her what she desires and promises to grant her request, even up to half of his kingdom (5:3). He says the same thing at her first banquet (5:6). Now, at the second banquet, he asks for her request for the third time (7:2) and Esther finally complies. Having hidden her identity as a Jew, in obedience to Mordecai’s instruction (2:10), Esther now reveals both her own identity and that of her adversary: “A foe and enemy, this wicked Haman!” (7:6).

Esther’s courage and wisdom are on full display in this chapter. She speaks the truth about herself while wisely refraining from accusing the king of participating in Haman’s murderous plot. “For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated” (7:4). It was Ahasuerus himself who gave Haman permission to issue the edict of destruction (3:11), but Esther wisely places all the blame on Haman and calls on the king to act as a gracious benefactor.

The chapter ends with a scene of poetic justice, as Haman is hung on the ridiculously tall gallows (75 feet high!) that he had constructed to hang Mordecai. Haman, in other words, is “hoist by his own petard.”

Sunday Morning Message: Coming Soon!

Key Words and Definitions with Reference:

Haman to the Banquet (6:14) - 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. Like a lamb led to slaughter, Haman was escorted off to his just due.

Second Day (7:2) - This refers to the second banquet on the second day (cf. 5:8).  The words here seem superfluous, but they are to remind us that there has already been one banquet, and that the extraordinary events which occurred after it came about. For whatever reason, the queen withheld her request at that time and had asked for the king’s attendance of a second banquet when she would make her request known.

What is Your Petition (7:2) - The words here are very similar to those of verse 5:6 – There he also called her Queen Esther, obviously indicating that she was accepted to come into his presence because she was queen. Her request seemed almost trivial for such a chance. She simply asked him and Haman to come to the banquet she had prepared. At that feast, he asked her again what she wanted, but didn’t call her Queen Esther in front of Haman. However, she delayed her request for a second day. It was a request which would deprive him of sleep as the thoughts of what she desired spun through his head on a continuous loop. He knew that whatever she wished must be so important that she was willing to go through these events in order to come to stating her petition. She has proven herself not just a beauty, but a woman of perseverance and patience. Thus, he acknowledges her now, in Haman’s presence, as Queen Esther; a title she has earned in her dealings of these two days.

My Life . . .My People (7:3) - Esther employs a rather amazing use of linguistics. First, there is an abruptness in her words which reflect the emotions she is relaying. Secondly, the king had asked, 1) What is your petition?, and 2) What is your request? She accepts both separately. And so, she divides her words into answering both separately. When she answers, first her petition is made for herself – “my life.” And then her request is made for another – “my people.”  This plea paralleled God's message through Moses to Pharaoh, "let my people go," almost 1,000 years earlier (Exodus 7:16).  

For We Are Sold (7:4) - She has identified with her people and their plight. They are united, and she has admitted that she cannot be exempted from what will come upon them. From this, she then follows up not with words which she would do, but what she would have done...This refers back to Haman's bribe (cf. 3:9; 4:7) of the right to destroy the Jews by a large sum of money to be paid the king.  She also notes that the king's loss of the industrious and prosperous Jewish population would result in more "damage financially to the king than the "enemy" (Haman) would be paying him. 

Destroyed . . . Killed . . . Annihilated (7:4) - Esther recounts the exact language of Haman's decree (cf. 3:13). The people, her people and herself, have been sold to destruction. Any person, be it a criminal or a foreigner, is normally allowed to petition for their life. She is exercising that right now, especially because she has been tied into an edict by default, being Jewish herself. They have had no chance to petition for their lives, but now she stands as their representative to do just that.

This Wicked Haman (7:6) - Esther's words are direct, purposeful, and pointed. In them, she leaves off any definite article concerning Haman in order to align him with what he is. Instead of “the adversary” and “the enemy,” she says, “adversary and enemy.” It is his nature; it is his filling. There could be no mistaking her meaning, or the nature of her intended target. He was a diabolical schemer, and he was the enemy of her people and of his king and kingdom. She could not highlight the nature of Satan himself any better than she had highlighted that of Haman. Similar to Nathan's famous accusation against King David, "You are the man" (2 Samuel 12:7).  Haman's honor had quickly turned to humiliation, and then to horror.  

Force (Assault) the Queen (7:8) - Haman got up from his seat or couch and went forward to Esther. This act was one of submission to the one and only person that could save him from certain doom. However, the king used it as a final excuse to both embarrass and condemn him for his wickedness, and now also his irreverence – not just to the queen – but to him. Blinded by anger, Ahasuerus interpreted Haman's plea to be an act of violence against Esther, rather than a plea for mercy.

Harbonah (7:9) - Harbonah is the only one of the seven eunuchs mentioned in Esther 1:10 who is mentioned again in a later verse. This is his second and final appearance in the book. He has an idea, a great one in fact, as can be seen in his expressive words.

Behold Also, the Gallows (7:9) - Look!  There is almost a resounding joy in Harbonah's words, "Behold . . . the gallows. . .!" He was aware of what Haman had purposed concerning the gallows for Mordecai, maybe even from Mordecai. He certainly didn’t hear it from Haman. 

Mordecai, Who Spoke Good (7:9) - He knew what Mordecai had done for the king and compliments him on it now in the presence of the king.

They Hanged Haman (7:10) - This was the ultimate expression of justice (cf. Psalm 9:15, 16).  The evil that he intended for Mordecai was turned back upon himself, and he died in his own sin and wickedness.