Esther 3:6
And when he learned the identity of Mordecai's people, he scorned the notion of laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai's people, the Jews, throughout the kingdom of Xerxes.
And when he learned of Mordecai’s people
This phrase introduces the pivotal moment when Haman's personal vendetta against Mordecai escalates into a genocidal plot against the Jewish people. The Hebrew root for "learned" (יָדַע, yada) implies a deep understanding or realization. Haman's knowledge of Mordecai's Jewish identity transforms his anger into a broader ethnic hatred. Historically, this reflects the precarious position of Jews in the Persian Empire, where their distinct identity often made them targets of suspicion and hostility.

he scorned the idea of killing only Mordecai
The word "scorned" (בָּזָה, bazah) conveys a sense of contempt and disdain. Haman's pride and arrogance are evident as he dismisses the notion of targeting only Mordecai. This reflects a common theme in Scripture where pride leads to destructive decisions. Haman's scorn is not just personal but is emblematic of a deeper spiritual battle against God's chosen people.

Instead, Haman sought to destroy all the Jews
The phrase "sought to destroy" (בִּקֵּשׁ לְהַשְׁמִיד, bikesh lehashmid) indicates a deliberate and calculated plan. Haman's intent to annihilate the Jews is reminiscent of other biblical accounts where God's people face existential threats. This highlights the recurring theme of divine providence and protection, as God often intervenes to preserve His covenant people against overwhelming odds.

the people of Mordecai
This phrase emphasizes the collective identity of the Jews, linking Mordecai's personal faithfulness to the broader community. The Jews are not just Mordecai's people by ethnicity but by covenant relationship with God. This connection underscores the biblical principle of communal identity and responsibility, where the actions of one can impact the many.

throughout the whole kingdom of Xerxes
The scope of Haman's plot is vast, encompassing the entire Persian Empire, which was the largest empire of its time. This phrase highlights the magnitude of the threat and sets the stage for the dramatic unfolding of God's deliverance. Historically, the Persian Empire's vastness meant that any decree, such as the one Haman sought, would have far-reaching and devastating consequences. Yet, it also sets the stage for a miraculous deliverance that would be known throughout the empire, showcasing God's sovereignty and faithfulness.

Persons / Places / Events
1. Haman
A high-ranking official in the Persian Empire, known for his pride and hatred towards the Jews, particularly Mordecai.

2. Mordecai
A Jew living in Susa, the capital of the Persian Empire, who refused to bow to Haman, inciting Haman's wrath.

3. Jews
The people of Mordecai, living throughout the Persian Empire, who became the target of Haman's genocidal plot.

4. Xerxes (Ahasuerus)
The king of Persia during this time, under whose reign the events of the Book of Esther occur.

5. Susa
The capital city of the Persian Empire, where the royal palace was located and where much of the account of Esther unfolds.
Teaching Points
The Danger of Pride and Hatred
Haman's pride and hatred led him to plot the destruction of an entire people. Believers must guard against allowing pride and hatred to take root in their hearts.

God's Sovereignty and Protection
Despite Haman's evil intentions, God was in control and had a plan to protect His people. Trust in God's sovereignty, even when circumstances seem dire.

The Importance of Identity
Mordecai's identity as a Jew was central to the conflict. As Christians, our identity in Christ should be evident and may sometimes lead to opposition.

Standing Firm in Faith
Mordecai's refusal to bow to Haman is an example of standing firm in one's convictions. Believers are called to stand firm in their faith, even in the face of adversity.

The Power of Influence
Esther's eventual role in saving her people highlights the influence one person can have. Christians are called to use their influence for God's purposes.
Bible Study Questions
1. How does Haman's reaction to Mordecai's refusal to bow reflect the dangers of unchecked pride and anger in our own lives?

2. In what ways can we see God's hand at work in the events of Esther 3:6, and how does this encourage us to trust in His sovereignty today?

3. How does Mordecai's identity as a Jew influence his actions, and what can we learn about living out our identity in Christ from his example?

4. What are some practical ways we can stand firm in our faith when faced with opposition or pressure to conform?

5. How can we use our influence, like Esther, to make a positive impact for God's kingdom in our communities and beyond?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that He will bless those who bless him and curse those who curse him. Haman's plot against the Jews can be seen as an attempt to curse God's chosen people.

Exodus 17:14-16
The Amalekites, from whom Haman is descended, were long-standing enemies of Israel. This historical enmity is reflected in Haman's actions.

Proverbs 16:18
The principle that pride goes before destruction is exemplified in Haman's prideful plot against Mordecai and the Jews.

Romans 8:28
The assurance that God works all things for the good of those who love Him, which is evident in how God ultimately delivers the Jews through Esther and Mordecai.
Enmity to God's PeopleA. B. Davidson, D. D.Esther 3:6
Plotting in VainS. H. Tyng, D. D.Esther 3:6
RevengeA. M. Symington, B. A.Esther 3:6
RevengeW. Dinwiddle Esther 3:6
The Intemperateness of ContemptW. Dinwiddle Esther 3:6
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
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
Ahasuerus, Ahasu-e'rus, Alone, Attack, Clear, Contemptible, Declared, Destroy, Disdained, Forth, Haman, Hands, Idea, Instead, Jews, Killing, Kingdom, Lay, Laying, Learned, Mordecai, Mor'decai, Mordecai's, Purpose, Scorn, Scorned, Seeketh, Seemed, Shewed, Shown, Sought, Throughout, Wherefore, Xerxes
Dictionary of Bible Themes
Esther 3:6

     5496   revenge, examples
     7540   Judaism
     8787   opposition, to God
     8795   persecution, nature of
     8828   spite

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

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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