Esther 3:5
When Haman saw that Mordecai would not bow down or pay him homage, he was filled with rage.
When Haman saw that Mordecai would not bow down or pay him homage
Haman, an Agagite, held a high position in the Persian Empire under King Xerxes. The Agagites were descendants of Agag, king of the Amalekites, traditional enemies of Israel (1 Samuel 15). Mordecai, a Jew, refused to bow to Haman, which can be seen as an act of defiance rooted in Jewish law and tradition that forbids idolatry and the worship of anyone other than God (Exodus 20:3-5). This refusal highlights the tension between the Jewish people and their oppressors, a recurring theme in the Old Testament. Mordecai's actions can be compared to those of Daniel, who also refused to bow to foreign powers (Daniel 3:12).

he was filled with rage
Haman's reaction is one of intense anger, which is significant in the context of the Persian court, where honor and respect were paramount. His rage can be seen as a reflection of his pride and desire for power, traits that are often condemned in Scripture (Proverbs 16:18). This anger sets the stage for Haman's plot against the Jews, echoing the enmity between the descendants of Esau (Amalekites) and Jacob (Israelites). Haman's wrath is reminiscent of other biblical figures who sought to destroy God's people, such as Pharaoh in Exodus. This narrative foreshadows the ultimate deliverance of the Jews, pointing to God's sovereignty and protection over His chosen people, a theme that culminates in the New Testament with the salvation offered through Jesus Christ.

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

Links
Esther 3:5 NIV
Esther 3:5 NLT
Esther 3:5 ESV
Esther 3:5 NASB
Esther 3:5 KJV

Esther 3:5 Commentaries

Bible Hub
Esther 3:4
Top of Page
Top of Page