ch.3 - Mordecai's refusal to bow to Haman was because of his evil ancestry. Haman's rage is out of all proportion to the action of Mordecai. However the Lord was seeking an occasion against Haman that He might destroy the remembrance of Agag.

ch.4 - In telling Esther of the state of Mordecai and that Esther had to enquire of Mordecai as to why he was dressed in sackcloth we have to conclude that Esther did not know what Haman had been planning.

3:3-4 It would appear hat initially Haman did not notice Mordecai not bowing down to him. It was only because Mordecai would not listen to the 'servants' that Haman ever found out. It seems, also, that Mordecai did not even explain himself to the servants. So Mordecai had principles which were not negotiable. There would have been little point in explaining himself to the servants. Silence may well have been the best course of action. He would not have had to listen to plausible reasons why he could bow down to Haman which might have weakened his resolve.

In seeking with Esther we have to conclude that Mordecai knew that Esther would not lose her distinctive Jewishness now she was married to the king. He was right 4:15 shows that she wanted the people to pray and fast for her before she spoke to the king.

3:7, 13 Notice that even though the Jews are in captivity the calendar used is the traditional Hebrew calendar.

4:14 We do well to realise that God may well have work for us to do and that He puts us in positions where we can work for him - He does not need us as individuals. He can raise up others if we do not do the work. However wouldn't it be a shame if the Father did His work despite us rather than by using us.

3:4 The way that Mordecai had told them that he was a Jew contrasts with Esther (Est 2:10)

4:17 Whilst Esther had done what Mordecai had asked of her (Est 2:20) we now see a reversal. Mordecai does what Esther requests.

Est 4:14 has the two references which come nearest to mentioning God in this book.  Mordecai knew that deliverance would arise from another place, if Esther did nothing. Plus, God had obviously put her there “for such a time as this”.

3:1 - Haman was probably an Amalekite who were traditional enemies of Israel. King Saul (Mordecai was decended from Saul) defeated but failed to eliminate them. 3:2 - Mordecai never bows to Haman just as Christ never bowed to sin. And just as Christ destroyed the power of sin, so Mordecai in a stunning reversal of fortune would destroy Haman. 3:7 - "pur" (6332) comes from the root (6331) meaning "to crush, break, bring to naught" and the plural of "pur" which is "purim" (6332) refers to "a lot or destiny as by means of a broken piece" and a related word (6333) means "winepress which breaks or crushes grapes". "Royal" and "king's gate" are each mentioned 12 times which is perhaps the number of governmental perfection. "Wine" and the number "13" (thought by many to be associated with sin and rebellion) is mentioned 6 times with 6 being the "number of man" (the flesh was crucified). The numbers 10 (perhaps the number of divine order, or judgment) and 12 are mentioned 5 times each (5 being the number of mercy or grace). The numbers 3 and 7 are mentioned over 10 times in the book and refer to "divine and spiritual perfection" plus the 3 may suggest the 3 days in the pit followed by resurrection. We have major events in the 3rd, 7th, and 12th years of the king's rule. Certainly the temporal realm of a literal Persian king was not perfection as the numerology infers. A suggestion is it refers to one greater. The transcription to kill Mordecai and his fellow Jews was done the day before Passover. 3:9 - we read a bribe of silver was offered for this betrayal.

4:1-2 - we find Mordecai is not yet properly clothed to enter the king's gate. 4:4 - Mordecai doesn't accept Esther's offer of new clothes, it is not yet time to rejoice. This is not unlike Jesus who refused the full honors others wanted to bestow on him. Jesus had to defeat sin and death, Mordecai had to defeat Haman (and death). 4:11 - no one could approach the king w/o some intercession (the gold septer extended); 30 suggests fitness for service. 4:16 - Esther isn't limited from doing good works by the law as she follows Mordecai's instruction.

Haman was an Agagite (3:1). Agag was the king of the Amalekites and his name became synonymous with his nation (Num 24:7). The Amalekites were the first people to attack Israel after they started their wilderness journey (Num 24:20). Saul was told to destroy the Amalekites, including Agag, but he failed in this task (1Sam 15:8,9). Samuel was angry with Saul for not completing his assignment, and finished the job himself (1Sam 15:32,33). The Amalekites, as a nation, died out around the 8th. Century BC (1Chron 4:3), but like most nations, remnants remained.

Mordecai was a Jew who was related to Saul (2:5 cf. 1Sam 9:1,2).

3:15 Notice that whilst the city was ‘perplexed’ Haman ‘sat down to drink’. Drinking is a characteristic of Shusahn at his time. You will notice that the wine flowed readily at the feasts that the king organised.

4:1-3 The king’s decree clearly passed throughout the whole of the kingdom. Mordecai, in crying out and wearing sack cloth and ashes in the city clearly did not mind anyone knowing that he was a Jew. So when he encouraged Esther – Est 4:13-14 – to show her nationality to the king she had the good example of her uncle to rely on.

4:15 Whereas Haman sat down to ‘drink’ Esther, in seeking support from the Jews bid them that they did not drink. Whilst Haman’s life was careless the Jews were full of care and so abstained.

3:2 When Haman expected Mordecai – and others – to bow down he in reality was seeking their worship. He wanted Mordecai to bow down to him as if to a god.

3:4 In telling the people that he was a Jew Mordecai must have mentioned more than his nationality. He must also have told them that his nationality and allegiance to Yahweh prevented him doing obeisance to another man

3:5 Whilst Mordecai simply wanted to observe the laws of his God Haman, full of pride, wished to exalt himself in the eyes of others.

Est 3:12-13 - the 13th day perhaps suggests rebellion (Gen 14:4) and the 13th day of the first month (first month was "Abib", later called "Nisan") was the day before Passover preparation.

Est 4:1 - the sackcloth worn suggests mourning and humiliation and perhaps reminds of Christ's sacrifice and the dread leading up to it; "...loud and bitter cry" perhaps reminds of Christ's final cry on the cross (Mark 15:37). Est 4:7 - an exact amount of money was also agreed to be paid for Christ's betrayal. Est 4:11 - perhaps the number 30 suggests fitness for service. Est 4:14 - Mordecai had faith that deliverance would come from "another place" if not from Esther and ultimately deliverance will come when Christ returns to set up his Father's kingdom on earth. Est 4:15-17 - Mordecai fasted for three days and this commenced on the very day when Jesus was nailed to the cross and then Mordecai "went away" and Christ also went away carrying out his instructions.

Est 2:8;Est 3:15 - (KJV) "commandment" [Heb. "dabar" (1697) means "word, speech, speaking, thing"]. Est 3:3 - "commandment" [Heb. "mitsvah" (4687) means "commandment"]. Est 3:14 - "commandment" [Heb. "dath" (1881) means "royal edict, statute, commandment, decree, law"]. Est 3:15 - "decree" [Heb. "dath" (1881)]. Est 2:10 - "charged" [Heb. "tsavah" (6680) means "to command, give orders, charge"]. Est 3:2,12;Est 4:17 - "commanded" [Heb. "tsavah" (6680)]. Est 4:13 - "commanded" [Heb. "amar" (559) means "to say, speak, utter"].

8:10 After the death of Jesus prophesied in :9 Jerusalem was to be overthrown. This happened when the Romans sacked Jerusalem and burned the temple. It was at that time that their songs were turned ‘into lamentation’.

8:4   Israel never changed! In Amos’ day they ‘swallowed up the needy’ In Jesus’ day they ‘devoured widows houses’

8:5-6 The ‘new moon’ was a feast which meant that all trade was to stop. It was a sabbath. However the wicked wished for the end of the sabbath feast so they could continue trading. However their trading was not the normal day to day activities of a normal trader. They were involved in Godless exploitation, just as Amos has already reproved – Amos 2:6.

8:5 False balances were an abomination to God Prov 11:1 but men were putting personal gain above pleasing God. We can do that by putting our careers, house, family etc: before God.

8:6 In speaking of buying the poor’ the prophet is returning to the reason why Israel were to be punished. He mentioned this already in Amos 2:6

1:4 - 7 The commendation of Philemon should provide us with an example that we should wish to emulate.

1:14 'benefit should not be of necessity by willingly' If Paul had kept Onesimus to minister to him it would not have been a gift from Philemon as he would not have known about the service being rendered, let alone have given it. It was for Philemon to make the sacrifice - see 2 Samuel 24:24. David demonstrates that a sacrifice must cost the offerer else it is not a sacrifice.

1:2 Mention of 'the church in thy house' provides an indication as to where ecclesias met in the first century. We should not let our experience of modern day meetings cloud our appreciation of the way that brethren and sisters opened their houses in the first century. Consider

V.18 It would be very unlikely that Paul lacked information from Onesimus about his offence. The hypothetical manner "if"  in which Paul presents the case requires Philemon to press his case without Paul assuming Onesimus' innocence in these matters. Onesimus may have defected from Philemon while in Rome on his master's business, or he may have stolen money in order to travel all the way to Rome. In actual fact in a secular court, a slave could be neither a debtor nor a creditor. 

1:18-19 Are we willing to do things for our brethren as Paul was for Onesimus, that might cost us?

V.17 Paul intercedes for Onesimus in an irresistible manner, Onesimus is no longer a mere slave, but Paul's delegate, to be received as if Paul were coming to Philemon'a house. How can Philemon refuse to receive Onesimus as a brother when he regards Paul as a fellew-laborer, and when Paul intends after his release to visit Philemon personally (V.22). A rebuff to Onesimus would be an insult to Paul himself.

1:9 ‘For love’s sake’ echoes Paul’s earlier comment to the Romans. ‘Owe no man anything but to love one another’ Rom 13:8

1:21     Wouldn’t it be lovely if others could say of us that we are so Christ like that we will respond to reproof in the way that Paul anticipated that Philemon would?

1:9 ‘For love’s sake’ draws on what Paul has already said to the Romans – Rom 13:8

1:10 So having spoken highly of Onesimus, laying out the things that were an indication of the generosity of the brother Paul now raises the prime reason for writing the letter.

A REFRESHING FRIEND

Philemon must have been a fantastic person to know. He sounds like the sort of person that we could all do with as a friend - one of those who when you meet with them, leaves you feeling better than you were before. Even Paul was encouraged by Philemon. Paul said, "Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints." (Philem 7) Paul might not have been a current receiver of Philemon's refreshment, but he was filled with joy and encouragement from what he heard.

Wouldn't it be great to have more friends like Philemon? Rather than that special one or two, we could have lots of Philemon friends. If this is what we really want, then we should try to be a friend like Philemon. We need to practice love, a love of devotion as described in 1 Corinthians 13, a love that never gives up. As we show that love to one another we need to add the refreshment of encouragement, enthusiasm, a listening ear and practical support. No doubt there are other actions and words that we can also use to refresh each other with.

Let us be a loving and refreshing friend like Philemon.