Esther 3:5
When Haman saw that Mordecai would not bow down or pay him homage, he was filled with rage.
When Haman saw
The phrase "When Haman saw" introduces us to a pivotal moment of personal observation that leads to a significant turning point in the narrative. Haman, a high-ranking official in the Persian Empire, is portrayed as a man whose actions are driven by what he perceives. The Hebrew root for "saw" is "רָאָה" (ra'ah), which implies not just physical sight but also perception and understanding. This moment of seeing is not just about visual recognition but about the internalization of an affront to his ego and authority. In the historical context, Haman's position would have afforded him great respect and deference, making Mordecai's actions particularly galling.

that Mordecai would not bow down
The refusal of Mordecai to bow down is central to the conflict. The act of bowing was a common sign of respect and submission in ancient Near Eastern cultures, often associated with acknowledging someone's authority or divinity. Mordecai's refusal is rooted in his Jewish faith, which prohibits idolatry and the worship of anyone other than God. This act of defiance is not merely a personal affront to Haman but a profound statement of faith and identity. The Hebrew word for "bow down" is "כָּרַע" (kara), which can also mean to kneel or prostrate oneself, indicating a deep level of submission that Mordecai reserves for God alone.

or pay him homage
The phrase "or pay him homage" further emphasizes the expected reverence Haman demanded. The Hebrew word "שָׁחָה" (shachah) is often used in the context of worship or deep respect. Mordecai's refusal to pay homage is a deliberate act of resistance against elevating a man to a status that belongs to God. This highlights the tension between earthly power and divine allegiance, a recurring theme in the Bible. Historically, the Persian Empire was known for its hierarchical structure and the deification of its leaders, making Mordecai's stance both dangerous and courageous.

he was filled with rage
Haman's reaction, "he was filled with rage," reveals the depth of his pride and the extent of his intolerance for perceived disrespect. The Hebrew word for "rage" is "חֵמָה" (chemah), which conveys a burning anger or fury. This intense emotional response sets the stage for the subsequent plot against the Jewish people. Haman's rage is not just personal but becomes a catalyst for a broader conflict, illustrating how unchecked anger and pride can lead to destructive actions. In a scriptural context, this serves as a warning against allowing personal grievances to escalate into widespread harm.

Persons / Places / Events
1. Haman
A high-ranking official in the Persian Empire, appointed by King Xerxes. He is an Agagite, which may indicate a historical enmity with the Jewish people.

2. Mordecai
A Jew living in Susa, the capital of the Persian Empire. He is Esther's cousin and guardian, and he refuses to bow to Haman, which is a pivotal act of defiance.

3. Susa
The capital city of the Persian Empire, where the events of the Book of Esther take place. It is a center of political power and intrigue.

4. King Xerxes (Ahasuerus)
The Persian king during this time, who has elevated Haman to a position of authority.

5. The Persian Empire
The ruling empire during the time of Esther, known for its vastness and diversity of peoples and cultures.
Teaching Points
Faithfulness to God Over Man
Mordecai's refusal to bow to Haman is a powerful example of prioritizing obedience to God over compliance with human authority when the two are in conflict.

Courage in the Face of Persecution
Mordecai's actions remind believers of the importance of standing firm in their convictions, even when facing potential persecution or backlash.

The Consequences of Pride and Anger
Haman's rage at Mordecai's refusal to bow highlights the destructive nature of pride and anger, which can lead to irrational and harmful decisions.

Historical Enmity and Spiritual Warfare
The tension between Haman and Mordecai can be seen as a reflection of the ongoing spiritual battle between God's people and their adversaries.

God's Sovereignty in Adversity
The unfolding events in Esther demonstrate God's providence and sovereignty, even when His presence is not overtly mentioned.
Bible Study Questions
1. What motivated Mordecai to refuse to bow to Haman, and how can this inform our own decisions when faced with similar dilemmas?

2. How does Mordecai's defiance compare to other biblical figures who stood firm in their faith, and what can we learn from their examples?

3. In what ways can pride and anger, as demonstrated by Haman, affect our relationships and decision-making processes?

4. How does understanding the historical context between the Israelites and the Amalekites enhance our comprehension of the conflict in Esther 3:5?

5. How can we see God's hand at work in situations where His presence is not immediately apparent, as in the Book of Esther?
Connections to Other Scriptures
Daniel 3
Similar to Mordecai's refusal to bow to Haman, Shadrach, Meshach, and Abednego refuse to bow to King Nebuchadnezzar's golden image, demonstrating faithfulness to God over man.

Exodus 20:3-5
The commandment against idolatry and worshiping other gods, which underpins Mordecai's refusal to bow to Haman.

1 Samuel 15
The historical enmity between the Israelites and the Amalekites, from whom Haman is descended, providing context for the animosity.
Haman and MordecaiA. Raleigh, D. D.Esther 3:1-6
Mordecai and HamanG. T. Coster.Esther 3:1-6
The Prosperous Wicked ManW. Burrows, B. A.Esther 3:1-6
ContrastsW. Dinwiddle Esther 3:2-5
A Loyal DisobedienceW. Dinwiddle Esther 3:4, 5
A Favourite LustA. B. Davidson, D. D.Esther 3:5-6
Evil Passion its Own PenaltyA. B. Davidson, D. D.Esther 3:5-6
Injured VanityEsther 3:5-6
The Misery of PrideW. M. Taylor, D. D.Esther 3:5-6
The Penalty of an Evil PassionG. Lawson.Esther 3:5-6
Vanity and CrueltyW. F. Adeney, M. A.Esther 3:5-6
Wounded PrideT. McCrie, D. D.Esther 3:5-6
People
Ahasuerus, Haman, Hammedatha, Mordecai
Places
Susa
Topics
Bow, Bowed, Bowing, Didn't, Enraged, Filled, Full, Fury, Haman, Homage, Honor, Honour, Kneel, Mordecai, Mor'decai, Obeisance, Paid, Pay, Prostrated, Rage, Reverence, Wrath
Dictionary of Bible Themes
Esther 3:1-6

     5828   danger
     7505   Jews, the

Esther 3:1-9

     5910   motives, examples

Esther 3:1-14

     7515   anti-semitism

Esther 3:5-6

     5964   temper
     8728   enemies, of Israel and Judah
     8744   faithlessness, as disobedience
     8800   prejudice
     8805   pride, results

Esther 3:5-9

     5817   conspiracies

Library
The Net Spread
'After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. 2. And all the king's servants, that were in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence. 3. Then the king's servants which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment? 4. Now it came to pass, when
Alexander Maclaren—Expositions of Holy Scripture

Of the Felicity and Sweetness of God's Love: and of the Nightingale's Song: and Prayer for Perseverance of True Ghostly Song that Worldly Lovers have Not
Sweeter delight I know not than in my heart to sing Thee Jesu, whom I love, a song of Thy praise. A better and more plenteous felicity I know not then to feel in mind the sweet heat of love. Of all things I hold it best to set Jesu in my heart and desire no other thing. He truly has a good beginning of love that has loving tears, with sweet longing and desire for things everlasting. Truly Christ as it were languishes in our love, whiles He to get us hied to the Cross with so great heat; but it is
Richard Rolle—The Fire of Love

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Esther
The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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