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简体中文
영문 원문
We left the plotter hanging, and are now to see what becomes of his plot. I. His plot was to raise an estate for himself; and all his estate, being confiscated for treason, is given to Esther and Mordecai, Es 8:1,2. II. His plot was to ruin the Jews; and as to that, 1. Esther earnestly intercedes for the reversing of the edict against them, Es 8:3-6. 2. It is in effect done by another edict, here published, empowering the Jews to stand up in their own defence against their enemies, Es 8:7-14. III. This occasions great joy to the Jews and all their friends, Es 8:15-17.
1-2
Esther and Mordecai Enriched (510 BC)
简体中文
以斯帖和末底改得丰盛（公元前510年）
¹ 当日，亚哈随鲁王把犹大人仇敌哈曼的家产赐给王后以斯帖。末底改也来到王面前，因为以斯帖已经告诉王末底改是她的什么人。 ² 王摘下自己的戒指，就是从前从哈曼追回的，给了末底改。以斯帖派末底改管理哈曼的家产。
不久前我们才看到以斯帖和末底改流泪惊惶，禁食祷告；现在让我们看他们如何在黑暗中得见亮光。此处有：1. 以斯帖得丰盛。哈曼既以叛逆罪被吊死，他的家产便归入王库，王将这一切都赐给以斯帖，作为对那恶人所加给她的惊吓与烦恼的补偿，斯 8:1。他的房屋田地、动产、以及他作首相时所积攒的一切钱财（想必不少），都赐给以斯帖；这一切都属她所有，加在她原有的俸禄之外。如此，罪人所积存的财富，归给义人；无辜人分得白银，箴 13:22；伯 27:17,18。哈曼原要用以行恶的，以斯帖要用以行善；产业的価值，全在乎如何使用。2. 末底改被升高举。他今晨在城中街市所行的浩大游行，不过是突如其来的尊荣之一瞬；此处我们要看那更为持久、更为有利益的高升——前者恰好为他开路。(1.) 如今他被承认为王后的表兄；直到此时，虽然以斯帖作王后已四年，王似乎仍不知此事。末底改就是如此谦逊、如此节制的人，他全不贪图朝廷的位分，竟把自己与王后的亲属关系，以及王后对他作监护人所欠的恩情都隐瞒起来，从未利用她的势力为自己谋取任何利益。除了末底改，有谁能对这么大的尊荣如此不在意？但如今他被带到王面前，就如俗语所说，被引见亲吻王手；因为如今以斯帖终于把他是自己的什么人告诉了王——不仅是与她近亲，更是她在世上最好的朋友，在她孤儿之时照顾她，至今她仍尊之如父。如今王发现，因妻子的缘故，自己对此事的义务比从前所想的更多，便乐意尊荣末底改。这位对王与王后二人实在都救过其性命的人，其功绩何等浩大！既被引到王前，他必向王鞠躬致敬，虽然他不肯向亚玛力人哈曼如此行。(2) 王立他代替哈曼作掌玺大臣。王从前所托付给哈曼的一切信任，所赐给他的一切权柄，如今都转给末底改；因为王把从前从哈曼追回的戒指给了末底改，使这位忠信谦逊的人，正如那骄傲背信的恶棍一样，成为他的宠臣、亲信、代理；他所更换的怀中之友何等美好，无疑他和他的百姓不久就必发现此点。(3.) 王后立他为管家，管理哈曼的家产，取得并保有其占有：以斯帖派末底改管理哈曼的家产。可见在地上积攒财宝是虚空；积蓄财富的人，不知谁来收取（诗 39:6），不仅不知他是智慧人还是愚妄人（传 2:19），更不知他是朋友还是仇敌。倘若哈曼能预见他所最恨恶的末底改，将管辖他劳碌所得的一切，并以为这是自己的智慧，那么他看着自己的产业，能有几多快乐？不如说将是何等无尽的烦恼！所以，为我们自己的利益计，当为那不致被撇下、却要随我们到另一世界的财富，作确实的预备。
영문 원문
Esther and Mordecai Enriched (510 BC)
¹ On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her.
² And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.
It was but lately that we had Esther and Mordecai in tears and in fears, but fasting and praying; now let us see how to them there arose light in darkness. Here is, 1. Esther enriched. Haman was hanged as a traitor, therefore his estate was forfeited to the crown, and the king gave it all to Esther, in recompence for the fright that wicked man had put her into and the vexation he had created her, Es 8:1. His houses and lands, good sand chattels, and all the money he had heaped up which he was prime-minister of state (which, we may suppose, was no little), are given to Esther; they are all her own, added to the allowance she already had. Thus is the wealth of the sinner laid up for the just, and the innocent divides the silver, Pr 13:22, Job 27:17,18. What Haman would have done mischief with Esther will do good with; and estates are to be valued as they are used. 2. Mordecai advanced. His pompous procession, this morning, through the streets of the city, was but a sudden flash or blaze of honour; but here we have the more durable and gainful preferments to which he was raised, which yet the other happily made way for. (1.) He is now owned as the queen's cousin, which till now, though Esther had been four years queen, for aught that appears, the king did not know. So humble, so modest, a man was Mordecai, and so far from being ambitious of a place at court, that he concealed his relation to the queen and her obligations to him as her guardian, and never made us of her interest for any advantage of his own. Who but Mordecai could have taken so little notice of so great an honour? But now he was brought before the king, introduced, as we say, to kiss his hand; for now, at length, Esther had told what he was to her, not only near a-kin to her, but the best friend she had in the world, who took care of her when she was an orphan, and one whom she still respected as a father. Now the king finds himself, for his wife's sake, more obliged than he thought he had been to delight in doing honour to Mordecai. How great were the merits of that man to whom both king and queen did in effect owe their lives! Being brought before the king, to him no doubt he bowed, and did reverence, though he would not to Haman an Amalekite. (2.) The king makes his lord privy-seal in the room of Haman. All the trust he had reposed in Haman, and all the power he had given him, are here transferred to Mordecai; for the ring which he had taken from Haman he gave to Mordecai, and made this trusty humble man as much his favourite, his confidant, and his agent, as ever that proud perfidious wretch was; a happy change he made of his bosom-friends, and so, no doubt, he and his people soon found it. (3.) The queen makes him here steward, for the management of Haman's estate, and for getting and keeping possession of it: She set Mordecai over the house of Haman. See the vanity of laying up treasure upon earth; he that heapeth up riches knoweth not who shall gather them (Ps 39:6), not only whether he shall be a wise man or a fool (Ec 2:19), but whether he shall be a friend or an enemy. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought that he showed himself wise! It is our interest, therefore, to make sure those riches which will not be left behind, but will go with us to another world.
3-14
The Jews Encouraged to Self-Defence (510 BC)
简体中文
犹大人受允自卫（公元前510年）
³ 以斯帖又对王说，俯伏在他脚前，眼泪汪汪地求他除掉亚甲族哈曼所谋要害犹大人的恶谋。 ⁴ 王向以斯帖伸出金杖；以斯帖就起来，站在王前。 ⁵ 说：王若以为美，我若在王眼前蒙恩，这事在王面前若看为美，我若在王眼中蒙悦纳，请下旨意，废除亚甲族哈米大他的儿子哈曼所写、要除灭王各省犹大人的信。 ⁶ 因我何忍见我本族遭祸？何忍见我亲族被灭呢？ ⁷ 亚哈随鲁王对王后以斯帖和犹大人末底改说：我已将哈曼的家产赐给以斯帖，人也已将他挂在木架上，因为他伸手要害犹大人。 ⁸ 你们可以照你们看为美的，奉王的名写旨意给犹大人，用王的戒指盖印；因为奉王的名所写、用王的戒指盖印的谕旨，无人能废除。 ⁹ 那时是三月，就是西弯月，二十三日，王的书记被召见，照着末底改所吩咐的，写给犹大人，又给从印度直到古实共一百二十七省的总督、省长和首领，各省按自己的文字、各族按自己的方言、犹大人按他们的文字语言而写。 ¹⁰ 末底改奉亚哈随鲁王的名写信，用王的戒指盖印，交由骑马、骑骡、骑骆驼、骑快骆驼的驿卒速速送去。 ¹¹ 谕旨中，王准各城的犹大人聚集，保护性命，毁灭、杀戮、灭绝那要攻击他们的各省各族的一切军兵和他们的妇女孩子，并夺取他们的财物为掠物。 ¹² 这一切当在亚哈随鲁王各省的一日之间，就是十二月，即亚达月十三日而行。 ¹³ 谕旨的抄本颁行各省，宣告各族，使犹大人到那日预备好，可以向仇敌报仇。 ¹⁴ 于是骑骡骑骆驼的驿卒，奉王的命令急忙起行。谕旨也在书珊城颁布。
犹大人的首要仇敌哈曼已被挂起来，他们的首要朋友末底改和以斯帖已得着足够的庇护；然而在王的版图内还有许多人痛恨犹大人，巴不得他们灭亡，全国其余的百姓仍暴露在这些人的暴怒和恶意之下；因为那害他们的谕旨仍在生效，他们的仇敌要按这谕旨在那所定的日子攻击他们；倘若他们敢抵抗、敢拿起武器自卫，便要被看作叛逆王和王政府的人。为防免此祸，
I. 王后在此满怀深情、苦苦代求。她第二次不蒙召便进到王面前（斯 8:3），王又如前一次向她伸出金杖，鼓励她呈上所求，斯 8:4。她所求的是：王既已除掉哈曼，便也除掉哈曼所谋要害犹大人的恶谋，使那恶谋因哈曼已被除掉而归于无效。许多人的恶谋比本人活得更久，他所设的恶谋在他死后仍发作。人所筹谋所笔录的，在他们死后可能极有益，也可能极有害。所以在此时，为要挫败哈曼的图谋，他们必须再求王开一次恩，求王另下一道谕旨，废除哈曼所筹谋所写的信——她不说王也曾同意并用己印盖印确认的那信；这话她留给王自己的良心去说——他正是借此有效地要除灭王各省的犹大人的，斯 8:5。王若果真如表面上那样为已下此令而烦恼，他便至少应当撤销此令；因为悔改无非就是尽己所能地撤销自己所行的错事。1. 这恳求以斯帖怀着深情呈上：她俯伏在王脚前，眼泪汪汪地求他（斯 8:3），她每一滴眼泪都如她身上所戴的珍珠一样宝贵。当 神的教会处于生死关头，正是当迫切之时。但愿无人因自己地位崇高便不肯屈尊，也无人因自己心情畅快便不肯流泪——只要借此能对 神的教会和百姓有任何服事。以斯帖自己虽然平安，却俯伏在地，含泪为本族求拯救。2. 她以极度的顺服、并对王及其智慧旨意的深切敬重来陈述所求（斯 8:5）：王若以为美，我若在王眼前蒙恩——又说："这事本身若在王眼前看为合理，而我这求情的人也在王眼中蒙悦纳，就请下旨废除那谕旨。"即使我们有最充分的理由和正义、有最清楚可陈的案情，对上位者说话时也当谦卑端庄，尽一切表示敬意的表达，不可在作乞求者时却说话像索讨者。礼数与教养从不吃亏。正如柔和的回答能消怒，柔和的请求也能得恩。3. 她以动情的申诉力陈所求：我何忍见我本族遭祸？若不能为他们求得救援，我自己活着也少有乐趣；与其看着灾祸临到他们，倒不如我自己也一同遭灾；因为我何忍见我亲族被灭——他们是我所亲爱的。以斯帖虽为王后，却承认自己那贫穷的亲族，并以极柔嫩的关切谈到他们。正是在此时，她的话里和着眼泪，她流泪恳求；我们不曾读到她为自己的性命求时有过眼泪，但如今既知自己性命无虞，便为本族流泪。怜悯与柔肠的眼泪，是最像基督的。那些真正关切公众的人，宁愿战至最后一兵一卒而死，也不愿活着看见 神教会的荒凉和自己国家的毁坏。柔嫩的心灵不能忍受想到自己百姓亲族的灭亡，因此不敢放过任何给他们解救的机会。
II. 王在此为防免哈曼所设的恶谋而采取了措施。1. 王知道，并告知王后：按波斯政府的宪制，前一道谕旨不能撤销（斯 8:8）：凡奉王的名所写、用王的戒指盖印的，无论如何不得废除。这是他们的大宪章中的一项根本条款：任何律法或谕旨一旦经王批准，便不可撤回，任何判决不可撤销，任何剥夺公权的判决不可翻案，但 6:15。这不但不能显出玛代波斯人的智慧与尊荣，反倒显出他们的骄傲与愚昧，因而也是他们的羞辱。任何人或团体自称具有预见自己所颁布一切之后果的绝无错误的智慧，本身就是荒谬的；因此，自称具有使自己的谕旨不可撤销的至高权力——不论后果好坏——既不公正，又对人有害。这种气味正是那毁了我们全人类的老僭妄：我们要如神一般。我们的宪制中的那条但书远比这聪明：任何律法无论用何种措辞或制裁，都不能定为不可废止，正如任何产业不能定为不可转让。有立之权者，亦有废之权。不悔改、说出的话永不更改——这是 神独有的特权。2. 然而他找到了一个变通之策，可以废除哈曼的诡计、挫败他的图谋，就是签署并颁布另一道谕旨，授权犹大人奋起自卫，以力抗力，杀退侵犯者。这必是他们有效的保障。王向他们表示，他已行了足够的事来证明自己关切犹大民族，因为他已下令将自己的宠臣挂起来——因为他伸手要害犹大人（斯 8:7）；所以他也必尽己所能保护他们；他又将以斯帖和末底改使用他的名和权来拯救犹大人的事，全然交托给他们，正如先前他把使用自己的名和权来毁灭犹大人的事全然交托给哈曼一样：你们可以照你们看为美的，奉王的名写给犹大人（斯 8:8），只要不损我们宪制的体面就好。"在不正面撤销那信的前提下，尽量有效地除掉那恶谋。"三月二十三日（斯 8:9），即前一道谕旨颁布之后约两个月、其执行之日前约九个月，国务书记奉命拟写此谕，须按各省一切的语言拟定颁布。属世的君王尚且肯将其谕旨用百姓所明白的语言传给他们，难道 神的圣言和律法要用百姓所不懂的语言封闭起来，不让祂的仆人晓得么？此谕旨须分送给各省的适当官员，不论治安法官或副郡守都包括在内。此谕旨须小心传遍王的全部版图，并将真本由专差送到各省。这道谕旨的内容，是授权犹大人在那预定要毁灭他们的日子，聚集一体以自卫。(1.) 要为性命而战，不论何人攻击他们，都要自负其危。(2.) 他们不仅可以防卫，还可以毁灭、杀戮、灭绝那要攻击他们的各省各族的一切军兵，连妇女孩子在内（斯 8:11），并如此向仇敌报仇（斯 8:13），若他们愿意，还可借仇敌而致富，因为他们获授权夺取仇敌的财物为掠物。如今，[1.] 这表明他对犹大人的善意，并足以保他们的安全；因为后一道谕旨要被看作对前一道的默许撤销，虽然在文字上没有明说。但[2.] 这也表明他们宪制中"王的一切谕旨都不可废止"那一条的荒谬：因为这使王不得不在自己的版图内颁布一道谕旨，在犹大人和他们的仇敌之间挑起一场内战，以致双方都奉他的权威拿起武器，却又违逆他的权威。人自称具有超过所赐给他的智慧，结果不过如此。颁布这道谕旨时使用了最快的速度，因王自己也挂虑这谕旨来得太晚，恐怕在前一道谕旨被通知撤销之前，便有什么祸害因前一道谕旨而临到犹大人身上。所以驿卒之被急忙催行（斯 8:14），既因末底改之意，也因王之命，又有快畜为他们预备，斯 8:10。当这么多性命在危殆之中，实在不是可以耽延之时。
영문 원문
The Jews Encouraged to Self-Defence (510 BC)
³ And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.
⁴ Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king,
⁵ And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:
⁶ For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?
⁷ Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.
⁸ Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
⁹ Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
¹⁰ And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries:
¹¹ Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,
¹² Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.
¹³ The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies.
¹⁴ So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.
Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this,
I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (Es 8:3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, Es 8:4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, Es 8:5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (Es 8:3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (Es 8:5): If it please the king and if I have found favour in his sight—and again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief.
II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (Es 8:8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Da 6:15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere—the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere—to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (Es 8:7), and he therefore would do the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (Es 8:8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (Es 8:9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (Es 8:11), and thus to avenge themselves on their enemies (Es 8:13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (Es 8:14), and had swift beasts provided them, Es 8:10. It was not a time to trifle when so many lives were in danger.
15-17
The Joy of the Jews (510 BC)
简体中文
犹大人的喜乐（公元前510年）
¹⁵ 末底改穿着蓝色白色的朝服，头戴大金冠冕，又穿紫色细麻布的外袍，从王面前出来；书珊城的人都欢呼快乐。 ¹⁶ 犹大人有光荣、欢喜快乐、得尊贵。 ¹⁷ 王的命令和谕旨所到的各省各城，犹大人都欢喜快乐，设摆筵席，守为吉日。那地的许多人就入了犹大籍，因为惧怕犹大人的心临到了他们。
不过几日之前，我们才看见末底改身穿麻衣，一切犹大人都在忧愁之中；但此处是一番蒙福的逆转——末底改穿着紫袍，一切犹大人都在喜乐之中。见诗 30:5,11,12。1. 末底改穿着紫袍，斯 8:15。他既已求得救助一切犹大人的命令，便心中安稳；他脱去悲哀的装束，穿上朝服——这或是属于他职位的服饰，或是王因他得宠而特赐给他的。他的朝服华美，蓝色白色、细麻布紫色；他的冠冕也如此：是金的。这些事本身原不值一提，惟因它们是王恩眷的标记，又因王恩眷是神赐福祂教会的果子，才值得一提。一国之尊荣的徽号成了敬虔之人的装饰，这国就有福了。书珊城知道末底改被擢升于自己有好处，所以欢呼快乐——这不仅是因为一般地乐于见到美德被高举，更是因为盼望一个好人既受托以权柄，便必有更好的时日。哈曼已被挂起来；恶人灭亡，人人都欢呼，箴 11:10。末底改被擢升；义人掌权，民就喜乐。2. 犹大人欢喜，斯 8:16,17。犹大人不久前还在黑云之下，沮丧受辱，如今却得着光荣、欢喜快乐、得尊贵，设摆筵席，守为吉日。倘若他们未曾受威胁、未曾陷于困境，便没有机会享有这非常的喜乐。 神的百姓有时流泪撒种，正是为要欢呼收割——而且收割的喜乐因此愈发加增。事情转向有利于他们的突然与奇特，更增添了他们的喜乐。他们如同作梦的人；那时满口喜笑，诗 126:1,2。这次拯救的一个好果效是：那地的许多人——就是那些深思、清醒、心性良善的人——入了犹大籍，归信了犹大教，弃绝了偶像，单拜真 神。哈曼本想根除犹大人，结果在结局上，他们的人数反倒大大加增，许多人加入了教会。请看，当犹大人有欢喜快乐之时，那地的许多人就入了犹大籍。那些承认信仰之人的圣洁欢畅，是他们信仰的一大装饰，又能邀请并鼓励别人也来归信。此处所给许多人此时归信犹大教的原因，是惧怕犹大人的心临到了他们。他们看见 神的护理在这紧要关头何等奇妙地眷顾了他们、为他们行事，便(1.) 觉得犹大人伟大，又思想那些与他们同列的人是有福的；所以他们来归附他们，正如预言所言，亚 8:23。我们要与你们同去，因为我们听见——我们看见了——* 神与你们同在，祂是帮助你利益的盾牌，是你威严的刀剑*，申 33:29。当教会兴盛、蒙恩眷之时，许多人要来归入其中；当教会在患难中之时，他们却远远躲避。(2.) 他们觉得犹大人可怕，又思想那些与他们为敌的人是可惨的。他们从哈曼的下场明明看见：凡向犹大人行恶的，都必自取灭亡；所以为自身的安全起见，便归附了他们。想要与以色列的 神争竞，实在是愚昧；所以当思想的，乃是降服于祂。
영문 원문
The Joy of the Jews (510 BC)
¹⁵ And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.
¹⁶ The Jews had light, and gladness, and joy, and honour.
¹⁷ And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.
It was but a few days ago that we had Mordecai in sackcloth and all the Jews in sorrow; but here is a blessed change, Mordecai in purple and all the Jews in joy. See Ps 30:5,11,12. 1. Mordecai in purple, Es 8:15. Having obtained an order for the relief of all the Jews, he was easy, he parted with his mourning weeds, and put on the royal apparel, which either belonged to his place or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet: it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and that the fruit of God's favour to his church. It is well with a land when the ensigns of dignity are made the ornaments of serious piety. The city Shushan was sensible of its advantage in the preferment of Mordecai, and therefore rejoiced and was glad, not only pleased in general with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was entrusted with power. Haman was hanged; and, when the wicked perish, there is shouting, Pr 11:10. Mordecai was preferred; and, when the righteous are in authority, the people rejoice. 2. The Jews in joy, Es 8:16,17. The Jews, who awhile ago were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good lay. If they had not been threatened and in distress they would not have had occasion for this extraordinary joy. Thus are God's people sometimes made to sow in tears that they may reap in so much the more joy. The suddenness and strangeness of the turn of affairs in their favour added much to their joy. They were like those that dream; then was their mouth filled with laughter, Ps 126:1,2. One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. Observe, When the Jews had joy and gladness then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture, (1.) They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zec 8:23. We will go with you, for we have heard, we have seen, that God is with you, the shield of your help, and the sword of your excellency, De 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble. (2.) They thought them formidable, and considered those miserable that were against them. They plainly saw in Haman's fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.
我们看到那谋算者已被吊死，现在要看看他的计谋结局如何。I. 他的计谋原是为抬高自己的产业；如今他的全部产业因叛逆罪被没收，赐给了以斯帖和末底改，斯 8:1,2。II. 他的计谋是要毁灭犹大人；关于这一点，1. 以斯帖恳切代求，请求废除针对他们的谕旨，斯 8:3-6。2. 此事实际上藉由另一道谕旨达成，此处所颁布的谕旨授权犹大人可以起来自卫、抵御仇敌，斯 8:7-14。III. 这事使犹大人和他们一切的朋友大大欢喜，斯 8:15-17。