Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. He sent letters to all the Jews, to the hundred twenty-seven provinces of the kingdom of Ahasuerus, with words of peace and truth, to confirm these days of Purim in their appointed times, as Mordecai the Jew and Esther the queen had decreed, and as they had imposed upon themselves and their descendants, in the matter of the fastings and their cry. The commandment of Esther confirmed these matters of Purim; and it was written in the book.
Parallel Translations
-
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim.
He sent letters to all the Jews, to the hundred twenty-seven provinces of the kingdom of Ahasuerus, with words of peace and truth,
to confirm these days of Purim in their appointed times, as Mordecai the Jew and Esther the queen had decreed, and as they had imposed upon themselves and their descendants, in the matter of the fastings and their cry.
The commandment of Esther confirmed these matters of Purim; and it was written in the book.
-
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.
And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,
To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry.
And the decree of Esther confirmed these matters of Purim; and it was written in the book.
Show all 3 translations
-
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim.
And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,
to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry.
And the commandment of Esther confirmed these matters of Purim; and it was written in the book.
Cross-references (12)
- Esther 4:3 (v31) In every province, wherever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping,…
- Esther 9:20 (v29) Mordecai wrote these things, and sent letters to all the Jews who were in all the provinces of the king Ahasuerus, both near and far,
- Esther 1:1 (v30) Now in the days of Ahasuerus (this is Ahasuerus who reigned from India even to Ethiopia, over one hundred twenty-seven provinces),
- Esther 2:15 (v29) Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, came to go in to the king,…
- Esther 4:16 (v31) “Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my…
Show all 12 cross-references
- Esther 8:10 (v29) He wrote in the name of King Ahasuerus, and sealed it with the king’s ring, and sent letters by courier on horseback, riding on royal…
- Esther 3:15 (v29) The couriers went out in haste by the king’s commandment, and the decree was given out in the citadel of Susa. The king and Haman sat down…
- Esther 8:9 (v30) Then the king’s scribes were called at that time, in the third month, which is the month Sivan, on the twenty-third day of the month; and…
- Esther 9:26 (v32) Therefore they called these days “Purim”, from the word “Pur.” Therefore because of all the words of this letter, and of that which they…
- Isaiah 39:8 (v30) Then Hezekiah said to Isaiah, “Yahweh’s word which you have spoken is good.” He said moreover, “For there will be peace and truth in my…
- Jonah 3:2-9 (v31) “Arise, go to Nineveh, that great city, and preach to it the message that I give you.” So Jonah arose, and went to Nineveh, according to…
- Zechariah 8:19 (v30) Yahweh of Armies says: “The fasts of the fourth, fifth, seventh, and tenth months shall be for the house of Judah joy and gladness, and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv29–31 Or, strength, or efficacy.
Or, strength, or efficacy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–32 Est 9:29 Then Esther the queen, the daughter of…
Est 9:29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.
Ver. 29. Then Esther the queen, &c.] See Est 2:15. Mordecai had written thus before; now, for more authority’ sake, and to show her forwardness to further so good a work, Esther joineth with him, not for a name, or out of a humour of foolish forth-putting, but out of a holy zeal for God and a godly jealousy over her people, lest they should hereafter slight or slack this service. And, indeed, the Jews’ chronicle (called by them Sedar olam Rabbah) telleth us, that this letter of Esther was not written till a year after Mordecai’s first letter; when those days of Purim haply began to be neglected and intermitted, Anno sequenti contigit quod scriptum est, The next year it happened as it was written, Est 9:29. She might, therefore, well say, as St Peter did afterwards, "This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance," 2 Epist. iii. 1. True grace in the best heart is like unto a dull sea coal fire; which, if it be not sometimes righted up, will of itself go out, though there be fnel enough about it. This good queen was no less active in her generation than before had been Miriam, Deborah, Bathsheba, &c., and after her were Serena, the empress, Sophia, queen of Bohemia, a Hussite, Queen Catherine Parr, the doctress, as her husband merrily called her sometimes, and that matchless Queen Elizabeth, whose sunny days are not to be passed over slightly, saith one, without one touch upon that string, which so many years sounded so sweetly in our ears, without one sigh breathed forth in her sacred memory. Oh what a happy time of life had that famous light of our Church, Mr William Perkins, who was born in the first year of her reign, and died in her last year.
Read full note →
And Mordecai the Jew] These two joined together to add the more force to the ordinance.
Wrote with all authority Heb. With all strength, viz. of spirit and of speech, of affection and expression.
To confirm the second letter] Lest, for fear of the friends of such as they had slain, the Jews should be slack in observing this feast of lots.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv29–32 Wrote with all authority: the former letter, Est 9:20,…
Wrote with all authority: the former letter, Est 9:20, did only recommend, but this enjoins the observation of this solemnity; because this was not only Mordecai’s act, who yet had by the king’s grant a great power and authority over the subjects of that kingdom, and consequently over the Jews, but it was the act of all the Jews, binding themselves and posterity to it, Est 9:27. Or, with all might, or efficacy, as that word usually signifies; he pressed it with all earnestness and vehemency.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–30 To confirm these days of Purim in their times…
To confirm these days of Purim in their times appointed,.... The fourteenth and fifteenth of Adar:
according as Mordecai the Jew and Esther the queen had enjoined them; in the letters written and signed by them both:
Read full note →
and as they had decreed for themselves, and for their seed; see Est 9:27,
the matters of their fastings and their cry; in commemoration of their deliverance from those distresses and calamities which occasioned fastings and prayers during the time of them; and to this sense is the former Targum; though it is certain the Jews observe the thirteenth day, the day before the two days, as a fast, and which they call the fast of Esther (y), and have prayers on the festival days peculiar to them; but the sense Aben Ezra gives seems best, that as the Jews had decreed to keep the fasts, mentioned in Zac 7:5, so they now decreed to rejoice in the days of Purim.
(y) Lebush & Schulchan, ut supra, (par. 1.) c. 686. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29–32 Wrote - The former letter, ver. 20, did only…
Wrote - The former letter, ver. 20, did only recommend but this enjoins the observation of this solemnity: because this was not only Mordecai's act, but the act of all the Jews, binding themselves and posterity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv29, 31, 32 Verse 29. Esther - wrote with all authority] Esther…
Verse 29. Esther - wrote with all authority] Esther and Mordecai had the king's license so to do: and their own authority was great and extensive.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29–32 Est 9:29. Then Esther and Mordecai wrote with all…
Est 9:29. Then Esther and Mordecai wrote with all authority — As well they might, Esther being queen, and Mordecai prime minister of state. The former letter (Est 9:20) did only recommend, but this enjoins the observance of this solemnity. And it was not only the act of the queen and Mordecai, but also the act of all the Jews, binding themselves and their posterity to it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv29, 31, 32 This second letter of Purim - Mordecai’s first letter…
This second letter of Purim - Mordecai’s first letter Est 9:20 was to some extent tentative, a recommendation. The Jews generally having accepted the recommendation Est 9:23, Est 9:27, he and Esther now wrote a second letter which was mandatory.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv29–31 Second. The first might be the edict, (chap. viii.…
Second. The first might be the edict, (chap. viii. 9.) or else the provisional establishment of the festival, as it could not have general authority till it was ratified by the high priest; after which, this second letter was dispatched. (Calmet) --- Septuagint, "and queen Esther, daughter of Aminadab, &c.,...wrote all that they had done, and also the confirmation of the epistle of Phrourai." They should say Phurim, as the former word means "guards." Hebrew, "wrote with all authority, to confirm this second letter of Purim;" (Protestants; Haydock) or rather, "this letter, Phurim, of which this is a copy." The Roman Septuagint only add for this and their advice; (Calmet; Ed. Alex.[Alexandrian Edition?], "for their health and counsel.") and Esther established for ever, and wrote as a memorial: My nation," &c. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv29, 31, 32 29. Wrote with all authority — With all the…
29. Wrote with all authority — With all the royal prestige and official dignity that would attach to a document proceeding from the queen and the grand vizier, and with all the binding force that it would also carry from being the written statement of what all the Jews had voluntarily decreed and enjoined upon themselves. Est_9:27; Est_9:31.
To confirm this second letter — That is, to give it the authority and force of law. It is called the second letter in reference to the previous epistle of Mordecai, (Est_9:20,) and letter of Purim, because it established the feast of this name.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29, 31, 32 29. the daughter of Abihail] She was probably thus…
29. the daughter of Abihail] She was probably thus designated in the letter itself.
letter] See on Est_9:26.
Read full note →
29–32. Further injunctions on the part of Esther and Mordecai
The Jews having readily agreed to the directions which Mordecai had given in the first letter, and expressed their readiness (Est_9:28) to accept the obligation of keeping the annual festival as a perpetual one, a second communication is sent out to them, viz. a joint letter of Esther and Mordecai. An increased weight is given to it, as compared with the former, by the addition of the name of the queen who is also the heroine of the story. Moreover, in it the Jews are bidden to remember as well the duty of the preceding fast, even as Mordecai and Esther themselves fasted in the time of peril. But see note on Est_9:31.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29–32 (29) This second letter.—It seems to us that the…
(29) This second letter.—It seems to us that the first letter must be that extracted from the king by Esther (Est_8:8), and consequently this “second letter “is Mordecai’s (Est_9:20), which is now confirmed in a more authoritative way.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29–32 Then Esther the queen, the daughter of Abihail, wrote.…
Then Esther the queen, the daughter of Abihail, wrote. The unusual designation of Esther as "daughter of Abihail" can only be accounted for by her having so designated herself in the letter. With all authority. Rather, "with all earnestness," or "impressiveness." Literally, the word used means "strength." To confirm this second letter of Purina. The first letter is the one which is mentioned in vers. 20 and 26. That letter having elicited the favourable reply contained in vers. 26-28, a "second letter of Purina" was now issued, "confirming" and establishing the observance. It went forth not as an edict, or in the king"s name, but as a letter, and in the names of Esther and Mordecai.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v29 Est_9:29-32.] A second letter from queen Esther and Mordecai…
CRITICAL NOTES.]
Est_9:29-32.] A second letter from queen Esther and Mordecai to appoint fasting and lamentation on the days of Purim.
Read full note →
Est_9:32.] The feast of Purim instituted by letters from Mordecai and Esther.
Est_9:29.] And Esther the queen and Mordecai the Jew wrote with all strength, that is, very forcibly, to appoint this second letter concerning Purim, i.e. to give to the contents of this second letter the force of laws.—Keil.
Est_9:31. The matters of the fastings and their cry] Here it incidentally comes out that fasting and lamentation were also to be connected with the observance of Purim. The modern Jews observe the thirteenth of Adar, the anniversary of the day of slaughter, as a day of fasting, and call it the fast of Esther. This day of fasting and supplication is preliminary to the two days’ feast that follows. It is not improbable that Esther herself may have proposed this fast, as a memorial of the grief that preceded their joy, and that the people approved and sanctioned it, and called it Esther’s fast
Est_9:32. The decree of Esther] This is to be understood as the same with the letter of authority respecting Purim which is mentioned in Est_9:29, and was issued by both Esther and Mordecai. It was written in the book] The decree of Esther was recorded, and doubtless with it, also, an account of the institution of the feast of Purim. The book referred to here is somewhat uncertain. Some have thought the Book of Esther is intended; but the author of that book would hardly have designated his own work in this way. Bertheau and Keil think it was a book or treatise on the feast of Purim, which our author used in preparing his work, but which has not come down to us. This, however, is purely conjectural. It seems most natural, since we have in several other passages of this history a mention of the book of the chronicles of Media and Persia (chap. Est_2:23; Est_6:1; Est_10:2), to understand the book of this verse as that same book of State annals. The documents issued by Esther and Mordecai, establishing the feast of Purim, and perhaps, also, describing its origin and mode of observance, may well have been registered among the national chronicles. The following account of the manner in which the feast of Purim is observed by the Jews of the present day is substantially from Smith’s ‘Dictionary of the Bible’:—The observance commences with the fast of Esther (see note above on Est_9:31) on the thirteenth of Adar. If the thirteenth falls upon a sabbath, the fast is placed upon the Thursday preceding. As soon as the evening preceding the fourteenth of the month arrives, candles are lighted in token of rejoicing, and the people assemble at the synagogue. The Book of Esther, written on a roll called the Megillah, is produced, and, after a short prayer, the reader proceeds to read it in a histrionic manner, aiming to suit his tones and gestures to the sense. When he pronounces the name of Haman the congregation exclaim, “May his name be blotted out,” or, “Let the name of the ungodly perish,” and at the same time the children present make a great noise with their hands, or with pieces of wood and stone. The names of Haman’s ten sons are read with one breath, to signify that they were all hung at once. (Comp. note on chap. Est_9:7-9.) When the roll is read through the whole congregation exclaim, “Cursed be Haman; blessed be Mordecai; cursed be Zeresh, the wife of Haman; blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah, who hanged Haman.” When this evening service is over all go home and partake of a simple repast. On the morning of the fourteenth all resort to the synagogue again; prayer is offered, and the passage of the law (Exo_17:8-16) relating the destruction of the Amalekites is read, for the Jews regard Haman as a descendant of Agag the Amalekite. (See note on chap. Est_3:1.) The roll of Esther is again read, as on the preceding evening. When the synagogue service is ended, all give themselves over to feasting and joy. Presents are sent to and fro among friends and relations, and liberal gifts are bestowed upon the poor. Games, dramatical entertainments, dancing, and music are resorted to, and every effort is made to promote general merriment and joy. Such festivities and joy are continued through the fifteenth also, but any Jews who desire may carry on their usual business during the days of this festival. Josephus attests the observance of Purim in his day: “Even now all the Jews in the world celebrate these days with feasting (ἐορτάζουσι), sending portions to one another.… They celebrate the fore-mentioned days, calling them Phrouraim (Φρουραὶους).”—Ant. xi. 6, 13. A number of Jewish proverbs also attest the high esteem in which this feast was held: “The temple may fail, but Purim never.” “The Prophets may fail, but not the Megillah.” It was even said that no books would survive in the Messiah’s kingdom but the Law and the Megillah.—Whedon’s Com.
MAIN HOMILETICS OF THE PARAGRAPH. Est_9:29-32
IMPORTANT LETTERS
This is the day of writing many letters, but it is not the day for writing those elaborate and important letters which were written in the days of our forefathers. Those letters live as masterpieces of composition. It would be difficult to collect letters now-a-days that would be worth printing. Here in these verses we have the record of important letters written by Esther the queen and Mordecai the Jew.
I. The importance of letters may be measured by the earnestness of the writers. Esther and Mordecai wrote with all authority, or with all strength, viz. of spirit and of speech, of affection and expression. We have so many letters to write now that we cannot put all our strength into every letter; but when letters are important, then we should seek to put forth all strength. Earnestness will show itself in writing as well as in speaking. If we desire people to read what we have written we must write with earnestness. This will give power to our compositions and distinctness to our utterances.
II. The importance of letters may be measured by the spirit of the writing. Esther and Mordecai wrote with words of peace and truth. Follow peace with all men. Speak the words of peace and of truth in letters. Good may be done by letter-writing. Sometimes we have neither power nor opportunity to speak to a brother about his spiritual state. A letter affords a good vehicle for the word of warning and of instruction. A letter may reach and bless him that could not be reached by word of mouth. A letter written with earnestness and with prayer will often carry conviction to the soul. Much good has been thus accomplished, and still is this method of usefulness available. Words of peace and truth. Let such be the nature of our communications. Sincere utterances, truthful words. Our age wants such words. In this gabbling age words are too cheap. We ought to be as careful not to circulate false words as we are not to circulate bad coin. When will the great importance of words be rightly understood and estimated?
III. The importance of letters may be measured by the subject-matter of the communication. These letters of Esther and of Mordecai confirmed the days and the matters of Purim. They were on subjects of highest importance to the Jewish nation. They decreed for their souls and for their seed the matters of the fastings and their cry. The conflicts of the soul are subjects of the highest importance; but they are too often overlooked. In all ages materialism gains too much the ascendancy. Soul concerns are put in the background; the matters of the fastings and their cry are not deemed matters worthy of supreme attention. Still those letters that touch the essence of things are the most influential. The letters of the apostles hold a supreme position on this very account. Their subject matter testifies to their divinity. They thus commend themselves as inspired to the unprejudiced mind. Let us read these New Testament epistles, for they are the most important of all letters.
IV. The essence of important letters will not be lost. These letters sent unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, have not been handed down, but we may be assured that all which is essential in those letters is preserved. The decree of Esther confirmed these matters of Purim; and it was written in the book. What book it is impossible to say. Certainly it does not seem satisfactory to declare in the Book of Esther, as forming part of the canonical books. If this be so, then this thirty-second verse and the tenth chapter do not properly belong to the inspired books. The verses are then a mere postscript, written by what hand and with what authority we cannot determine. To make the expression, “it was written in the book,” an argument for the canonicity of Esther, is far-fetched. We may concur with Keil when he says, “The book in which this decree was written cannot mean the writing of Esther, mentioned in Est_9:29, but some written document concerning Purim which has not come down to us, though used as an authority by the author of the present book;” or we may refer it to the book of the Chronicles of Media and Persia, since it is mentioned in other passages. Though the written document is lost, yet the essence of the document remains. We may then believe that all which is worth preserving will be preserved and handed down from generation to generation. Let us not weep over burnt libraries and destroyed manuscripts. God watches over the truth. His Word cannot be destroyed. If all that had been destroyed could be gathered up again, if there could be a resurrection of dead books, and diligent inquiry made, we are persuaded that there would be no substantial addition to the treasury of the truth. The fire burns, but the gold and the silver of everlasting truth must outlast every conflagration.
SUGGESTIVE COMMENTS ON Est_9:29-32
And the decree of Esther confirmed, &c. Dux fœmina facti. Money was coined in the year 1588 in honour of Queen Elizabeth, with that posy inscribed. The like may be here said of Queen Esther; yea, we may add that in the Gospel, spoken concerning another: Whenever this history should be read in all the world, this that she hath done should be spoken to her eternal commendation.
And it was written in the book. Tremellius rendereth it thus: “When, therefore, the edict of Esther had confirmed these things, it was written in this book.” Lyra and others thus: “She requested the wise men of that age, that they would reckon this history for Holy Writ.” If it be meant of any other public record which the Jews then had, it is lost, as are likewise some other pieces which never were any part of the Holy Scriptures; for God, by his providence, ever took care and course that no one hair of the sacred head should fall to the ground. The unsound conceit of Pelican here is by no means to be admitted, viz. that this latter part of the chapter, from Est_9:25 to the end, came from the pen of some other man, not guided by the Spirit of God, and that because here is no mention made of praising God at this feast, or stirring up one another to trust in him. For we know that all Scripture is of Divine inspiration, and it is to be presumed that those things were done at such solemnities, though it be not recorded in each particular.—Trapp.
And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth. When we are exalted above our brethren, we are too ready to forget them and ourselves, as if the change of our condition had raised us to a higher rank of creatures. Mordecai and his adoptive daughter were not negligent in the exercise of their authority for purposes that appeared to them good and salutary to the nation; but they still retained their humbleness of mind, and their kind affections to their kindred. They sent these letters to all the hundred and twenty-seven provinces “with words of truth and peace;” with expressions of the warmest benevolence. Nor were these expressions, like many of our mutual compliments, merely dictated by a politeness which too often conceals a perfect indifference to our neighbour’s welfare under good words and fair speeches. Their words were words of truth as well as of peace, when they expressed their desires and prayers, that the Lord might bless his people with peace.
Let men maintain that authority which God hath given them, that they may attain the ends for which it is given them, but let it be always tempered with charity and gentleness. Paul, in his epistles, asserts his authority as an apostle of Jesus Christ; but he writes with words of peace and truth when he prays for grace and peace to the churches from God the Father, and from the Lord Jesus Christ.
To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry. At the motion of Mordecai, the Jews were unanimously determined to observe the festival, and to enjoin the observance of it to their posterity. The Jews were confirmed in their resolution by the second letter of Mordecai, in conjunction with Esther. And one consideration which would dispose them to observe the commemoration of this deliverance with joy and exultation, was, that they had fasted and cried for it under the pressure of the danger. They could not eat their ordinary food. They cried out with exceeding loud and bitter cries. They fasted and cried unto the Lord, and he heard the voice of their supplications.
Spring is the pleasantest season of the year, because it follows the dreary desolations and the piercing cold of winter. These days of health are especially delightful which follow days of extreme sickness, when we had the sentence of death in ourselves. Remember the dismal thoughts that engrossed your minds, the terrifying apprehensions that embittered your troubles, and the exquisite felicity which you promised to yourselves, if it should please God, beyond your expectations, to send you relief. Thus will the troubles you have endured spread happiness in the retrospect, over the remaining part of your life. You still must meet with trials; but you will be thankful that they are so light and easy to be borne, when they are compared with those which you have formerly endured.
Have you fasted, and cried unto the Lord, and has he graciously inclined his ear to your complaints? With what joy and peace ought you to recollect the mercy which has preserved you from going down to the chambers of the grave, perhaps to the regions of destruction! David will teach you what improvement to make of your fasting and cries, when the Lord has been pleased to grant you the deliverance which you supplicated. “I love the Lord, because he heard my voice and supplications. Because he hath inclined his ear unto me, therefore will I call upon him so long as I live. The sorrows of death compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow. Then called I upon the name of the Lord: O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous; yea, our God is merciful. The Lord preserveth the simple: I was brought low, and he helped me: I will walk before the Lord in the land of the living.”
And the decree of Esther confirmed these matters of Purim; and it was written in the book. The high and beloved name of Esther was sufficient to establish the decree of Purim. She had been the saviour of the Jews. At the risk of her life she had preserved theirs. What do we not owe to him who, not only by endangering his life, but by giving up himself to an accursed death, hath delivered us from the wrath to come?
“And it was written in the book” of the Jewish institutions, or in the register of their transactions. Books are necessary for recording those things that are intended for the use of posterity. Were it not for books we would all be children in understanding. Let us carefully improve those things that were written aforetimes for our learning, especially those things which Divine wisdom hath directed the holy men of God to record for our benefit.
The feast of Purim is still observed, though not in a manner agreeable to Esther’s intention. The observance of this and other festivals of the Jews, from the most ancient times, is attended with this great advantage, that it affords a convincing argument of the truth of those facts which they were designed to commemorate, when we take this into the account, that these fasts were recorded in books at the time when they were instituted, which are still extant. The observance of the ancient Jewish feasts is a public declaration of their firm belief of the Old Testament Scriptures. This is one of the most powerfully rational arguments of the truth of our holy religion. If the Old Testament Scriptures are true, the Messiah expected by the Jews is come long ago into the world; and none but Jesus of Nazareth can be that Messiah. Thus the most determined enemies of Jesus give a decided, though indirect, testimony that he is the Son of God, by attesting the truth and Divine authority of those ancient Scriptures that testify of him.—Lawson.
ILLUSTRATIONS TO CHAPTERS 9, 10
The Alpine Travellers. Three tourists were ascending the Alps. After they had gone a considerable distance, and were getting nearer to the eternal snows, and thus the danger increased, it was considered necessary to attach the company by ropes to one another and to the guides. But one of the tourists, an old traveller, was self-confident and self-reliant. He carried the doctrine of self-help too far, and refused to help his neighbours. He fell down the precipice and lost his life. We often best help ourselves by helping others.
Mutual help, need of. As an apple in the hand of a child makes other children run after and consort with him and share his sports, so does he convert affliction, and the need we have of each other’s aid, into a girdle of love, with which to bind us all together; just as no one country produces all commodities, in order that the different nations, by mutual traffic and commerce, may cultivate concord and friendship. How foolish they are who imagine that all the world stands in need of them, but they of nobody; that they know and understand all things, but others nothing; and that the wit of all mankind should be apprenticed to their wisdom.—Gotthold.
Whitfield. An old woman relates, that when she was a little girl Whitfield stayed at her father’s house. He was too much absorbed in his work to take much notice of, and pay much attention to, the little girl. She did not remember any of his eloquent utterances. She was, however, observant, and noticed the great preacher when he did not think that any one was observing his conduct. And the impression made upon her mind by his holy and cheerful demeanour, by his patience under trials and difficulties, and his evident consecration to his work, was of a most lasting and salutary character. Well were it if all great preachers would preach at home! We must be great in the palace of home, and then let our influence work outwards in all directions. Home religion is powerful.
The young Switzer. There was a young man among the Switzers that went about to usurp the government and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) should now hang with him. If all fathers who had given an evil education to their sons were punished there would be a large increase of the criminal classes. At the present time the State is doing much in the way of educating; but the State cannot do that which is the proper duty of the parent. By precept, and even by the fear of penalty, should we enforce upon parents the duty of seeing faithfully to the true up-bringing of their children.
Faith of parents. An aged minister of Christ had several sons, all of whom became preachers of the Gospel but one. This one lived a life of dissipation for many years. But the good father’s faith failed not. He trusted God that his wicked son, trained up in the way he should go, in old age should not depart from it. In this sublime faith the aged father passed away. Five years after, this son of many prayers sat at the feet of Jesus.
Influence of parents. The last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mother’s lips, or uttered at a father’s knee; and where there seems to have been any pains bestowed, even by one parent, to train up a child aright, there is in general more than ordinary ground for hope.—The experience of a Prison Chaplain.
Says the venerable Dr. Spring: “The first afflicting thought to me on the death of my parents was, that I had lost their prayers.”
Great men Just as the traveller whom we see on yonder mountain height began his ascent from the plain, so the greatest man of whom the world can boast is but one of ourselves standing on higher ground, and in virtue of his wider intelligence, his nobler thoughts, his loftier character, his purer inspiration, or his more manly daring, claiming the empire as his right.—Hare.
True greatness. The truly great consider, first, how they may gain the approbation of God; and, secondly, that of their own consciences. Having done this they would willingly conciliate the good opinion of their fellow-men.—Cotton.
The greatest man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is the calmest in storms, and whose reliance on truth, on virtue, on God, is the most unfaltering.—Dr. Chening.
Distinguishing, great men. I think it is Warburton who draws a very just distinction between a man of true greatness and a mediocrist. “If,” says he, “you want to recommend yourself to the former, take care that he quits your society with a good opinion of you; if your object is to please the latter, take care that he leaves you with a good opinion of himself.”—Cotton.
Thus Mordecai was truly great, considering, first, how to gain the approbation of God; and, secondly, that of his own conscience. He rises above others by virtue of his wider intelligence, his nobler thoughts, his loftier character, and his more manly daring.
A good name. A name truly good is the aroma from character. It is a reputation of whatsoever things are honest, and lovely, and of good report. It is such a name as is not only remembered on earth, but written in heaven. Just as a box of spikenard is not only valuable to its possessor, but pre-eminently precious in its diffusion; so, when a name is really good, it is of unspeakable service to all who are capable of feeling its aspiration. Mordecai’s fame went out throughout all the provinces.—Dr. J. Hamilton.
Eastern hospitality. Nehemiah charges the people thus: “Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared.” Also in Esther: “Therefore the Jews made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.” An Oriental prince sometimes honours a friend or a favourite servant, who cannot conveniently attend at his table, by sending a mess to his own home. When the Grand Emir found that it incommoded D’Arvieux to eat with him, he politely desired him to take his own time for eating, and sent him what he liked from his kitchen at the time he chose. So that the above statements must not be restricted to the poor.—Paxton’s ‘Illustrations.’
The heaviest taxes. “The taxes are indeed heavy,” said Dr. Franklin on one occasion, and if those laid on by the Government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing any abatement.
Safeguard of nations. France tried to go on without a God in the time of her first revolution; but Napoleon, for reasons of State, restored the Catholic religion. M. Thiers gives this singular passage in his history: “Napoleon said, ‘For my part, I never hear the sound of the church bell in the neighbouring village without emotion.’ ” He knew that the hearts of the people were stirred by the same deep yearnings after God which filled his own, and so he proposed to restore the worship of God to infidel France. Later, and with deeper meaning, Perrier, successor to Lafayette as prime minister to Louis Philippe, said on his death-bed, “France must have religion” (C. D. Fors). So we may say, the nations, if they are to live, must have religion.
Punishment of nations. It was a sound reply of an English captain at the loss of Calais, when a proud Frenchman scornfully demanded, “When will you fetch Calais again?” “When your sins shall weigh down ours.”—Brooks.
Nations. In one sense the providence of God is shown more clearly in nations than in individuals. Retribution can follow individuals into another state, but not so with nations; they have all their rewards and punishments in time.—D. Custine.
England’s privileges.—It’s the observation of a great politician, that England is a great animal which can never die unless it kill itself; answerable whereunto was the speech of Lord Rich, to the justices in the reign of king Edward VI: “Never foreign power,” said he, “could yet hurt, or in any part prevail, in this realm but by disobedience and disorder among ourselves; that is the way wherewith the Lord will plague us if he mind to punish us.” Polydor Virgil calls Regnum Angliæ, Regnum Dei, the kingdom of England, the kingdom of God, because God seems to take special care of it, as having walled it about with the ocean, and watered it with the upper and nether springs, like that land which Caleb gave his daughter. Hence it was called Albion, quasi Olbion, the happy country; “whose valleys,” saith Speed, “are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defence is the Lord Jehovah.” Foreign writers have termed our country the Granary of the Western World, the Fortunate Island, the Paradise of Pleasure, and Garden of God.—Clarke’s ‘Examples.’
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29–30 Queen Esther daughter of Abihail and Mordecai the Jew…
Queen Esther daughter of Abihail and Mordecai the Jew wrote ... this second letter
Esther was the daughter of Abihail. Esther and Mordecai wrote the letter.
Read full note →
Abihail
Esther's father and Mordecai's uncle. See how you translated this in Esther 2:15. (See: How to Translate Names)
second letter
"additional letter" (See: Numbers)
translationWords
queen
Esther
Mordecai
authority
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v29 9:29-32 The letter that Queen Esther . . .…
9:29-32 The letter that Queen Esther . . . wrote provided further official endorsement to Mordecai’s proposal (9:20-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.