ch. 5 - Arrogant smug Haman could boast about his wealth and position. However the situation with Mordecai so ate into him that he had no peace. Thus we see that wealth and honour are no guarantee of happiness.
Of course Haman's problems were brought upon himself. His hatred of Mordecai was irrational.

ch.6 - And so to ensure that His people were preserved - but in a seemingly natural way - the king could not sleep and learnt of Mordecai's kindness to the king. Haman just happened to be around at that time and so got the job of promoting Mordecai to honour. Thus his hatred was intensified. He is being prepared for a great fall.

5:3 The promise that the king made to Esther is echoed by Herod to Herodias' daughter (Mark 6:22). The contrast is fascinating. Esther is seeking the head of Haman, the Jew's enemy whereas the daughter of Herodias is seeking the head of a faithful Jew.

6:13 Isn't it interesting that his friends knew that Haman's opposition to a Jew would be fruitless. Were they just superstitious or did they know what God had told Abraham? (Genesis 12:3)

5:7-8 One wonders why Esther did not make her specific request about her people at that time. Maybe it was because she wanted to be sure that Haman was the only one present with her and the king when she made her request lest other issues and court etiquette got in the way of her request for her people being heeded.

6:6 So self centred was Haman that he could not think of anyone else who would be great in the eyes of the king! We might smile at the way that things turned out for Haman but we would do well to reflect on our own attitude when there is work to do. Do we ever feel that we are the only one suitable for the job? Or are we willing to put forward others and to take a back seat ourselves?

5:13 We might think that Haman's problem was that Mordecai would not bow down to him. However it goes a lot deeper than that. We see in his enraged comment here that the problem that Haman had was that he was a "Jew".

6:6,7,9,11 The fourfold repetition of the phrase "the king delighteth to honour" forces us to realise that the king is being placed in a position whereby he will be prepared to sanction Esther's request in the banquet which took place on the next day (Est 6:14)

5:1 - on the 3rd day of fasting Esther puts on her royal robes. 5:2 - she grabs the extended septer. Num 24:17,19 - Christ is the septer and star (the meaning of Esther) and similarly we have to grab on to Christ and hold fast to that which is good. Est 5:8 - she waits till after the 3rd day to petition the king for her life and that of Mordecai's people. Perhaps this was because only then could a symbolic divine approval be assured. 5:11 - we see an example of Haman's arrogance thinking he was the chosen one and in 5:14 he prepares to kill the true man of God Mordecai. Haman has a 50 cubit wooden assembly erected to hang Mordecai. We might note the number 50 is often associated with the Jubilee of mercy to a multitude during when people are delivered or freed from slavery and debts are considered paid in full.

6:11 - faithful Mordecai, the man the king delights to honor, is led through the capital streets on an animal, royally robed, with a small crest on his head like Esther's.

5:3,6  Now Esther, the faithful Jewess organises a ‘banquet’ – so we have another party. However this one was rather different from the one that the king had organised. Whereas his had been one of decadence and excess Esther’s banquet has one simple objective – the salvation of her people.

6:4 One wonders how often Haman was in the king’s court when everyone else was asleep. It is evident that the king could not sleep because of the interference of an angel. So what about Haman?

5:3 Whist the king’s offer to Esther may seem very rash as he had no idea what her request might be his response actually provides what we might call an undersigned support for an earlier comment by Esther. In Est 4:11we learnt that entry into the king’s presence uninvited could bring certain death. The king, knowing this, must have realised that whatever Esther was gong to request must be very important to her that she would risk death. The kings offer, therefore, was not a flippant remark but one designed to put Esther at ease before she made the request.

HUMBLE MYSELF

I might not be Haman, I might not even be as full of myself as Haman was, but I have still been caught in the same pride trap as Haman found himself tangled up in. When King Xerxes asked Haman, "What should be done for the man the king delights to honour?" (Est 6:6), Haman's mind thought only of himself. As far as Haman was concerned there was no one else in the whole kingdom that the king would like to honour.

Haman's reply to King Xerxes was a self centred one aimed at giving himself the honour that he wanted to have. But the next time the king opened his mouth, it was probably to see Haman's jaw drop to the ground and shock to be plastered all over his face. It was not Haman the king wanted to honour, but Haman's enemy, Mordecai.

Thinking of ourselves more highly than we ought will only get us into trouble. There are other people in the world besides us and if our lives become tainted with pride, God will often choose someone else instead of us. Like Haman, at various times I have found myself thinking I am more valuable than I really am, only to find that both God and other people have a different opinion.

Isn't it better to do what Jesus said to do and humble ourselves? Then, when God is ready, he can lift us up.

5:14  That Haman could, on the one hand, countenance murdering Mordecai, and on the other hand go ‘merrily’ to a banquet highlights the evil nature of the man. A man with no conscience.

5:9 Haman is completely oblivious to his impending fate. His reasoning is that the only reason why Esther would want only him and the king was that he saw himself as so important – it must never have crossed his mind that this had anything to do with Mordecai and the Jewish people

6:14 So the scene has been set – Haman has been humiliated, as he saw it, because of his attitude to Mordecai. Now he, even though doubtless encouraged by the request, is going to his doom!

The symbolism of striking the lintel (tops of the pillars) for destruction (v.1) contrasts with the striking of the lintel for salvation (Exo 12:22,23).

9:8 Amos is very specific. Remember he has been speaking against Israel, the Northern kingdom. He now says that the Northern kingdom will be destroyed but the kingdom of Judah would not be completely destroyed. This is exactly what happened. Assyria took the Northern kingdom away and it ceased to exist. The Babylonians took Judah away but Judah and Benjamin returned during the time of Ezra and new.

Verses 2-4 tell us in no uncertain terms that there's no way of running away and hiding from God, yet what is presented as a desperate situation in these verses is presented as a blessing in Psa 139:7-12. What we are being told is that the same situation can be bleak for one person and delightful for the next. In this case, the ability of God to find us out is presented as an absolute fact, yet depending on our relationship with God we either gain immense comfort from this or immense fear. This principle is given to us in many examples throughout scripture, the main two being Israel at Mount Sinai in Exodus, and Jesus in the gospel of John. In both cases it was the presence of the glory of God which separated between the just and the unjust. At Sinai it was the darkness and thunder which scared some, yet caused others to draw near. In John it was the light of Jesus' message which caused some to draw near and others to feel condemned.

These two examples are pulled together in Heb 12:18-25 where we are asked in v25 to hear Him who speaks (Jesus). In John we are told that it is our response to hearing the words of Jesus that will condemn or save us (John 5:24, 12:48). These words are words which lay bare our innermost thoughts, intentions, and motivation like nothing else can (John 4:12). Only if we have a clear concience through faith in Christ can we bear to draw near to God and hear this word. So we can see that it is our conscience which will put us in one group or another, either to fear or love the all seeing eyes of God, and it is by that concience that we will be saved or condemned (Heb 10:22). The practical lesson in this is that we should start listening to our concience. If we find ourself drawing back from the word of God rather than drawing near, it may be that we need to urgently re-evaluate our relationship with Him.

9:4 The promise that they would go into captivity ad the sword would kill them is a quotation of the curses in Lev 26:33. This is the last of a number of quotations from Leviticus 26 and Deuteronomy 28 in the prophecy of Amos showing them that the curses for disobedience were being fulfilled upon them.

9:14 Amidst all the words of doom and captivity a ray of hope is held out. There would be a return. But clearly from the words that the prophet has spoken already that return is conditional upon repentance.

9:13 The picture of abundant harvests is a glimpse of the fulfilment of Lev 26:5

The main argument of chapter 1 is that God has spoken now by his supreme prophet - Jesus so we should give careful heed to what he said.
This status is conferred on Jesus because he was a man but is now living for ever. No other prophet can make this claim.

Chapter 2 focuses on the reason why Jesus was made 'a little lower than the angels'. Through his life and death Jesus developed the rapport which enables him to be a faithful pries now. A theme which the writer returns to regularly through the letter.

1:6 Firstbegotten - quoting Psalm 89:27 ties the risen Christ into the promises to David. A link we understand but here is Scriptural evidence.

2:10 Is saying that Jesus was 'made perfect through sufferings' we are introduced to the relevance of the humanity of Jesus which in turn will be used to highlight the purpose of chastening in our lives.

1:13-14 The use of Psalm 110:1 and Psalm 104:4 to compare the status of Jesus and the status of angels after the resurrection of Jesus is interesting.

2:16 Whilst Jesus was of the same nature as those he came to save the Spirit, quoting Isaiah 41:8, has Jesus as 'the seed of Abraham' to show the Jews that Jesus came to fulfil the promises to Abraham.

1:3 In describing Jesus as 'the brightness of his glory' quoting Eze 1:28 we are being shown the exalted status of the risen lord Jesus Christ.

2:15 The 'bondage' referred to which was a consequence of the fear of death was humanity - alienated from fellowship with God.

1:2 worlds (KJV), universe (NIV) refers to the messianic age and not to the universe as Trinitarians would have us believe.   Christ is the leader of a new spiritual generation (1Cor 15:20; 2:10).   The gospel is the recognition of Christ as being at the center of his kingdom accompanied by this new spiritual generation (Acts 8:12).   Those destined to be with Christ share the same purpose with him (2:11).   If we were to take this passage in the same way as Trinitarians link Christ to God: Christ and His brethren are one; and Christ and God are one; then God, Christ, and His brethren are one.  Trinitarians, perhaps, would claim that this is syllogistic.  Indeed, the link, as it relates to person is untrue, but true as it relates to purpose.  Trinitarians confuse these two entities.

1:14  Having emphasised the exalted status of Jesus - more excellent than angels – we are now reminded that the angels do have a job – ministering to us.

2:3  Continuing the point made in November this year we see that it was not a matter of preference whether one trusted the law of Moses or the sacrifice of Jesus – it was a matter of life and death. The choice was as stark as that.

2:14 ‘he also himself’ highlights Jesus’ commitment to service which qualified him for priesthood – Heb 5:2

2:14 ‘power of death’ quotes Hos 13:14

1:11 That which is to ‘perish’ quoting Isa 51:6 is the system of worship according to the Law of Moses. The context of Isaiah 51 shows this. Notice they are to be ‘changed (Heb 1:12The writer will later – Heb 7:12 show what is to be changed is the priesthood which brings about a necessity for the law to be changed also.

Angels (lesson 20 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Old Testament - MALAK = messenger or agent. New Testament - AGGELOS = messenger or agent. "Angel of heaven (or God)" = always His IMMORTAL messengers. "Angel" can be mortal or immortal messengers, depending on context.

II. The immortal angels

     A. They do God's will - Psa 103:20-21; 104:4 (KJV)   B. They minister to us - Heb 1:13-14;Psa 34:6-7   C. They also bring God's destruction on evil - 2Sam 24:15-17;Psa 78:49   D. They will be with Christ at his second coming to gather the elect and participate in the judgment - Matt 24:30-31;25:31;13:47-50   E. In appearance they look human, and are fequently mistaken for men, e.g. in the experiences of Abraham (Gen 18;19:1-5), Joshua (Josh 5:13-15) and Manoah (Judg 13:9-23). See Heb 13:2 and compare Gen 18 & 19:1-29.   F. One of the promises to the faithful - to be like the angels and die no more - Luke 20:34-36   G. Although immortal and therefore incapable of sinning, there are things that they do not know (unlike God) - Mark 13:32;1Pet 1:10-12;Gen 22:9-12   H. Only two referred to by name:   1.) Gabriel ("strength of God") - mentioned on 3 occasions: Dan 8,9; and Luke 1   2.) Michael ("who is like God?") - mentioned on 4 occasions: Dan 10,12;Jude 1;Rev 12

III. The word is used of human messengers - Mal 2:7;3:1;Matt 11:7-10;Luke 7:18-24;9:51-53;James 2:25.

2:18 ‘succour them’ quotes Isaiah 49:8 where the context shows that God provided Jesus to confirm a ‘covenant’ which brought about freedom (from sin and death)