7:3-6 This discussion between Esther and Ahasuerus would indicate that he was unaware of Esther's Jewishness - we might think that Haman did not know she was a Jewess either.

ch8 - Being ham strung by his own laws - the laws of the Medes and Persians could not be changed - Daniel 6:8 - Ahasuerus had to work out a plan which allowed for the law to be circumvented.
How often are we compromised by something we have said that we will not retract? We may make silly rules in our lives which we feel are inviolate only to find that we would be better without them.

7:10 The death of Haman who devised such an evil plot against the people of God highlights a fundamental point. Just because the evil seem to prosper it does not mean that they will always prevail. This concern is often seen in the servants of God. 'Why do the evil prosper?' we say (Psalm 37:35-36)

Whilst we might have thought that Haman was only interested in destroying Mordecai, or even just the Jews in Babylon 8:9, in advising that the letters were to be sent to all the 27 provinces, indicates that Haman's intention was to kill all the Jews wherever they were in the kingdom. So, like Pharaoh before him, he was seeking the total destruction of the Jewish race. He was doomed to failure. Maybe it is this that his 'friends' (6:13) understood.

7:7 The king's behaviour at hearing of Haman's plan would imply that he had not thought through the implications of what he had already agreed to. Was his anger because he had a feeling for the Jews or was it because he felt that Haman had misled him?

8:2 Do we conclude that Israel were serving God under Ahasuerus and that is why Mordecai was set over Haman's house? Deuteronomy 28:1 shows that Israel would be 'above' if they were faithful.

7:8 Haman's reaction - to plead for mercy from Esther - is most understandable. However his actions are completely misunderstood by the king! In a similar way when Haman had requested that all the Jews be killed (Est 3:8-9) the king had completely misunderstood the actions of Haman.

8:3,5 speaking of Haman as "the Agagite" confirms the link with Saul's dilatory behaviour (1Sam 15:9) given we have already seen (comments on Chapter 2) the genealogical parallels between Mordecai and Haman.

7:6 - Esther refers to the enemy Haman as the adversary. 7:10 - Haman is hung in place of Mordecai who like Christ does not see corruption.

8:1 - with the adversary defeated, Mordecai is now properly clothed and fit to be in the king's presence. 8:4 - Esther has the septer extended a second time.  The original law which offered no hope for the Jews remains on the books but in 8:9, with the king's approval, the hand of Mordecai writes a new law that offers all God's people an opportunity to be saved. With Mordecai's help, they prevail against their enemy (symbolic of sin and death?). The actual deliverance as we read in 8:12 would take place on a later day. In 8:15 Mordecai leaves the king's presence with full honor. Now he wears a large crown of gold, royal garments of blue and white, and a purple robe (symbolic of Christ after the resurrection?). Note there is no mention of Esther attaining a large crown, etc. Perhaps the royal drapes of the king's garden in chapter one forshadowed this event. It is at this time the capital city has a joyous celebration.

7 So now Esther’s banquet is taking place – no mention of wine or excess, just a simple appeal for the people of God.

8:17 It appears that Esther’s feast lasted only one day – it was a ‘good day’ – which contrasts markedly with Ahasuerus’ feast which lasted 120 days – Neh 1:4

8:3 Whilst the record here seems to simply speak of a conversation between the king and Esther it clearly was another occasion when Esther risked her life by going in to the king’s presence uninvited,. Looking at Est 4:1 and Est 5:2 we learnt that the golden sceptre was held out to the one that the king was willing to accept into the palace uninvited.

7:4   The RV for ‘enemy could not countervail …’ has ‘could not have compensated for …’. Esther is challenging Haman’s offer to pay 10,000 talents. She is suggesting to the king that Haman does not have the money that he is offering and, therefore, implies to the king that Haman is making a false claim that the king should test.

7:5 The king’s response seems to indicate that he had not connected Haman’s decree with Esther and her nationality. One wonders whether the thought of the extra income which would accrue from Haman’s decree clouded his judgement to such an extent that he had not thought about Esther’s nationality.

8:1 So, despite Mordecai’s influence on Esther, she had not mentioned her relationship with him. That is important for the deliverance of the Jews. Had Mordecai’s relationship with Esther been known to the king he may well have just spared Mordecai and the rest of the Jews would have perished. Better it is to appeal to principles rather than seek favours.

:12 Edom was told 'thou shouldest not …' indicating that Edom rejoiced over the calamities that God brought upon Judah. Just because the judgement is from God we cannot presume to rejoice at the suffering that flows. Nor should we rejoice over a brother who has fallen. We might say we do not rejoice - but sometimes we are inwardly satisfied because we feel that the brother deserved to fall. We should think careful how we think of our brethren especially when they have problems and fall short of the high calling in Christ.

Obadiah means Yahweh's servant. His prophecy is essentially against Edom.  Jeremiah also has a prophecy against Edom (Jer 49:7-22).  It is difficult, though, to place these two prophets as contemporaries with certainty.  Jeremiah prophesied about 627-585 BC.  Obadiah's time could place him earlier than Jeremiah at around 841 BC; or, alternately, contemporary with him at around 586 BC.  One of the LORD's complaints against Edom is that they stood by in glee as they watched Jews being deported to Babylon (vs.11,12).  Some commentators suggest that the Edomites actually aided the Babylonians.  It is not certain which deportation is being mentioned; the first in 598 BC, or the second in 587 BC.  If it were the second deportation, and Obadiah prophesied in 586 BC, then he could have been an eye-witness like Jeremiah.

1:3 Pride was not the sole domain of the Jews. Pride in her own ability was Edom’s downfall. Being a son of Abraham - Gen 25:25 - the Edomites must have been instructed in the things of God because this is how Abraham worked – Gen 18:19

People from the Negev will occupy the mountains of Esau (v.19).  The Nabataeans, who were Arabs from the south (Negev means south in Hebrew), attacked and moved the Edomites out of their territory in the fifth century BC.  The survivors took up refuge in Idumea, a region southeast of the Dead Sea.  The Herods, who played a significant role in Christ's time, were Edomites from Idumea.

1:21 God pours out judgement upon Edom for her sins and opposition to Israel. However the end point is clear ‘the kingdom shall be the Lord’s’. We do well to remember that our God will fulfil His purpose whatever men might think.

1:17     In saying that ‘Jacob shall possess their possessions’ the prophet is speaking of the supremacy of Israel over Edom.  An aspect of this can be seen as being fulfilled when Christ returns – Zech 12:6

The first fourteen verses relate to the deeds that Edom did against Jerusalem.  Edom is indicted for standing by without helping while Jerusalem was being attacked (v.11); rejoicing over Judah's captivity; participating in ransacking the city (v.13); and set up posts to prevent anyone from fleeing the city (v.14).

The last seven verses (vs. 14-21) seem to be prophecy yet to be fulfilled.  Edom has become a metaphor for any nation that is in opposition to Israel.  And so, these verses seem to point to the end-time invasion of Israel by those nations who will seek to destroy her (see discussion on Eze 38). These nations will be destroyed and Israel will flourish when Jesus sets up His kingdom.

:4The way in which Edom exalted herself is rather like what the men wanted to do when they built the tower of Babel – Gen 10:4

1:5 It would appear from what the prophet is saying that Edom is going to be totally destroyed, not even a little remnant remaining.

ch.3 - This chapter begins a discussion on the refusal of Israel to enter the land of Canaan - Numbers 13. Their problem was lack of faith.

ch.4 - This chapter demonstrates that whilst Numbers 13 is Israel's history it speaks to us today about our weaknesses.

ch.5 - The apostle now returns to the priesthood of Jesus and develops the implications of Jesus' humanity against the background of Hebrews 4:15

3:12 To not believe what God has said is actually 'evil'. Do we consider our lapses of faith as 'evil'?

4:2 So we see that Israel's reading of Scripture was unprofitable - simply because they did not have faith that God would keep His word. So again we ask. Do we simply do the readings or do we read Scripture seeing the account as the living Word and believing that God will fulfil the promises that His word contains?

3:19 So we see that Israel were barred from entry into the land - not because they made the golden calf, or complained about the lack of food or any of the other things they said in the first two years. It was simple because they did not believe that God would keep His word. We maybe should reflect n our position. Do we doubt that God will give us the kingdom?

4:1-2 Paul now makes the point we made yesterday. Those who are shut out of the kingdom will be shut out because of a lack of faith - that is an unwillingness to believe that God will give us the kingdom.

5:14 'Good and evil' quotes Genesis 3:5 - and Isaiah 7:15. The use of Genesis 3 highlights that those who are able to discern can avoid the sin of Adam and Eve - 1 John 2:1.

3:12 We have seen the conditional nature of the provision of God in the recurring use of 'if' in this and the next chapter. So we should 'take heed' lest we are just like Israel. Salvation is more than doctrine. It is living as those who actually believe the doctrine they espouse at a technical level.

4:12 The effect of the word of God in being able to divide 'joints and marrow' quotes Prov 3:8. Whilst we may feel that the work of the Word on our hearts is intrusive and painful Prov 3:8 shows that it is actually healthy.

5:12 Hebrews contains 'the first principles' we may think it a complicated letter. However it was written to priest who were thoroughly conversant in the Old Testament and who had been baptised into Christ (Acts 6:7, 21:20)

4:1-7 - 7th day and 7th thousand year period (millenium) are both days of rest 2Pet 3:8; Psa 90:4

3:14 ‘if’ marks the point that for those Jews holding fast to the things they believed at Baptism is essential. Remember they were wishing to revert to observing the law of Moses.

4:13 ‘naked’ and ‘opened’ is another appeal to the Genesis account of the fall of man – Gen 3:7 . Adam and Eve had been naked and unashamed but then after sin were naked and their eyes were opened.

5:7 We do well to notice the relationship between answered prayer and the attitude of the one who prays. Jesus ‘feared’ his father. This was not terror but respect borne out of love.

4:11Notice the recurring word ‘unbelief’ ties chapter 3 and 4 together – Heb 3:12,19, 4:6,11

These chapters are set in the context of what happened in the rebellion of Israel as they were poised to enter the promised land (Num 14). This refusal to enter the land cost the lives of all the people old enough to know better (Num 14:29). The reason given why God dealt so harshly with them is in Num 14:2,3,29. Their complaint.

But in Hebrews we are told it was because of "unbelief" (Heb 3:12, 17-19). So which of these passages is right?

They're both right. Look at the wording of the complaint: "Why has the LORD brought us to this land to fall by the sword, that our wives and children should become victims?". In other words:

1) God isn't able to save us

2) God is a vengeful malicious being

3) We reject all He has done for us so far

And in all these points they didn't believe God was able or willing to save them, despite all He had done to prove it during and after their miraculous escape from Egypt. They believed God was a liar, and Moses a trickster. And so the exhortation of the writer in v12 "beware lest there be in you an evil heart of unbelief". This ought not to be so with us, because we have a leader far greater than Moses, in whom we can have complete confidence (v14). The next chapters go on to compare Jesus to Moses in order to show us how much greater confidence we can have in him. God has addressed the problem of human nature by giving a leader who cannot fail us. So if we are feeling weak, at any time night or day, we can call upon Jesus to "obtain mercy and find grace to help in time of need." (v14-16)

4:6      Notice again ‘unbelief’ as in Heb 3:19

3:16 The writer has been talking about the refusal of Israel to enter into the land as being the reason for the forty years wandering in the wilderness, expounding Psalm 95. The use of the word ‘provoke’, quoting Num 14:11, takes us back to the historical record of the rebellion at the border of the land which brought about the wandering in the wilderness.

Temptation And Sin (lesson 11 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Are the two concepts the same or different? If different, how? Heb 4:15

II. Key passage - James 1:13-15

III. Sin defined - 1John 3:4;5:17;2:15-16

IV. Sin originated and the propensity to sin was passed on to all human beings through Adam - Rom 5:12,19

V. Need to:  

     A. Acknowledge: 1.) our sinful nature 1John 1:8  2.) our personal sins 1John 1:10  

     B. Confess our personal sins  1John 1:9

VI. The unforgivable sin - blasphemy against the Holy Spirit - can we do it today? Matt 12:31-32 compare with verses 22-24

VII. Remission of sins through Christ - Heb 9:22,27,28;1Pet 1:18-19;Rom 3:22-26, etc.

4:14 Chapter 3:1 encouraged the readers to ‘consider’ Jesus, the high priest. Here the readers were told that they had a great high priest in Jesus. Therefore the reasoning about not entering into the land forms part of the exposition of Jesus being high priest. It forms the basis for the priesthood of Jesus being developed later in the letter.