서론
無標題
英文原文
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)
以斯帖和末底改得富足（主前 510 年）
¹ 當日，亞哈隨魯王把猶太人的仇敵哈曼的家產賜給王后以斯帖。末底改也來到王面前；因為以斯帖已經告訴王，末底改是她的甚麼人。
² 王摘下自己的戒指，就是從哈曼追回的，給了末底改。以斯帖派末底改管理哈曼的家產。
不久前我們還看見以斯帖和末底改流淚恐懼，禁食禱告；如今讓我們看他們如何在黑暗中得見光明。此處有：1. 以斯帖得富足。哈曼以叛逆罪被絞死，因此他的產業被沒收歸王，王將全部賜給以斯帖，作為那惡人使她受驚和加給她煩惱的補償（Es 8:1）。他的房屋田地、動產，以及他作首相所囤積的一切錢財（我們可以推想那為數不少），都賜給了以斯帖；這一切都是她的，加在她原有的供應之上。這樣，罪人為義人積蓄資財，無辜的人要分派銀子（箴 13:22，伯 27:17）。哈曼要用來行惡的，以斯帖要用來行善；產業的價值在於如何使用。2. 末底改被高升。他今早穿越城中街道的排場，不過是突然閃過的一陣榮耀之光；但此處我們看到他被升到更持久、更有收益的職位上，而前者恰好為此鋪了路。（1）他如今被承認是王后的表兄——在此之前，雖然以斯帖已作了四年王后，據我們所知，王並不知道這一點。末底改是如此謙卑、如此謙遜的人，遠不謀求宮中的職位，以至於他隱瞞了自己與王后的關係以及她身為監護人所欠他的恩情，從不利用她的影響力為自己謀利。除了末底改，誰能對如此大的尊榮如此不以為意？但如今他被帶到王面前，如我們所說，被引見去親吻王的手；因為如今以斯帖已經告訴王末底改是她的甚麼人——不但是近親，而且是她在世上最好的朋友，在她孤苦無依時照顧她，她至今仍如父親般尊敬的人。如今王發現自己因妻子的緣故，比他先前所想的更有義務樂意地尊榮末底改。王和王后在實質上都欠了這人救命之恩，他的功勞何等大！被帶到王面前時，他無疑向王鞠躬致敬——雖然他不肯向亞瑪力人哈曼如此行。（2）王任命他代替哈曼作掌璽大臣。王先前交託給哈曼的一切信任和賜給他的一切權力，此處都轉給了末底改；因為王從哈曼那裏追回的戒指給了末底改，使這個忠信謙卑的人成為他的寵臣、親信和代理人，正如那驕傲背信的惡人從前一樣。他換了一個心腹，這實在是個好轉變，無疑他和他的百姓很快就感受到了。（3）王后派他作管家，管理哈曼的家產，為之取得並保有產權：以斯帖派末底改管理哈曼的家產。請看在地上積蓄財寶是何等虛空；那積蓄財寶的，不知將來有誰收取（詩 39:6），不僅不知收取的是智慧人還是愚昧人（傳 2:19），更不知那人是朋友還是仇敵。哈曼若能預見末底改——他世上最恨惡的人——將要管轄他勞碌得來的一切，而他還自以為聰明，他以何等少有的快樂、不，以何等持續的痛苦，來觀看自己的產業！因此，我們的利益在於確保那些不會留下、卻要與我們同往另一世界的財富。
英文原文
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)
猶太人受鼓勵自衛（主前 510 年）
³ 以斯帖又在王面前進言，俯伏在他腳前，流淚哀求他阻止亞甲族哈曼加害猶太人的惡謀。
⁴ 王向以斯帖伸出金杖；以斯帖就起來，站在王前，
⁵ 說：王若以為美，我若在王眼前蒙恩，這事在王看為正，我若在王眼中看為美，請王降旨，廢棄亞甲族哈米大他的兒子哈曼所設謀、所寫要滅絕王各省猶太人的旨意：
⁶ 因我何忍見我本族的人受害？何忍見我親族被滅呢？
⁷ 亞哈隨魯王對王后以斯帖和猶太人末底改說：我已將哈曼的家產賜給以斯帖，並將他掛在木架上，因為他伸手要害猶太人。
⁸ 你們可以隨你們的意思，奉王的名寫諭旨給猶太人，用王的戒指蓋印；因為奉王的名所寫、用王的戒指蓋印的諭旨，無人能廢棄。
⁹ 那時，就是三月，就是西彎月，二十三日，王的書記被召見，按着末底改所吩咐的，用各省的文字、各族的方言，並猶太人的文字方言，寫給猶太人、總督、省長和首領，就是從印度直到古實一百二十七省各省的首領；
¹⁰ 末底改奉亞哈隨魯王的名寫，用王的戒指蓋印，差騎馬的驛卒傳遞詔書，騎的乃是騾子、駱駝和快驢的駒子。
¹¹ 諭旨中，王准各城的猶太人聚集自衛，保護性命，毁滅、殺戮、滅絕那要攻擊猶太人的各省各族的軍隊，連婦女孩子，並奪他們的財物為掠物。
¹² 在亞哈隨魯王各省，於一日之間，就是十二月，就是亞達月十三日。
¹³ 諭旨的抄本作為命令頒行各省，宣告各族，使猶太人預備等候那日，好在仇敵身上報仇。
¹⁴ 於是騎驛卒的驢和駱駝的，奉王的命令急忙起行。諭旨也傳遍書珊城。
猶太人的頭號仇敵哈曼已被掛死，他們主要的友人末底改和以斯帖已得了足夠的保護；但王的疆域中還有許多別的人恨惡猶太人，巴不得他們傾覆，而百姓中其餘的人仍暴露在他們的狂怒和惡意之下；因為對他們不利的諭旨仍然有效，並且照着這諭旨，他們的仇敵要在所定的日子攻擊他們，他們若膽敢抵抗、為自衛而拿起武器，就會被視為叛王和叛國。為防止此事發生：
I. 王后在此以極大的懇切和迫切來代求。她第二次未蒙召進入王面前（Es 8:3），如前一次一樣，因王向她伸出金杖而受鼓勵呈上她的請求（Es 8:4）。她的請求是，王既已除掉哈曼，就當除掉哈曼的禍害和他對猶太人所設的計謀——哈曼既已被除，那計謀就不當再實行。許多人的禍害在他死後仍然存留，他所設計的惡事在他離去之後仍繼續發生作用。人所計劃和寫下的，在他們死後可能極有益，也可能極有害。因此在這情況下，為挫敗哈曼的詭計，必須向王求進一步的恩典行動，求王另降諭旨，廢棄哈曼所設謀、所寫的信——她沒有說那是王同意並用自己印章批准的；她把這話留給王自己的良心去說——哈曼藉此信採取了有效的步驟，在王各省中滅絕猶太人（Es 8:5）。王若果然如表面所示，因有這樣的諭旨而煩惱，就至少當撤銷它；因為悔改是甚麼呢？豈不就是盡己所能地撤銷自己所行的錯事嗎？
1. 以斯帖以極大的感情呈上這請求：她伏在王腳前，流淚懇求他（Es 8:3），每一滴眼淚如她所戴的任何珍珠一樣珍貴。神的教會面臨存亡之際，正是當懇切的時候。當藉着為神的教會和百姓效力時，沒有人因地位太高而不肯屈尊，也沒有人因太快樂而不肯流淚。以斯帖自己雖然安全，卻俯伏在地，流淚懇求拯救她的百姓。
2. 她以極大的順服表達這請求，對王和他的智慧與旨意深表尊敬（Es 8:5）：王若以為美，我若在王眼前蒙恩——又說，「這事本身若在王面前看為正、為合理，我這求情的人若在王眼中看為美，就請降旨廢棄那諭旨。」即使我們有最充分的理由和正義，有最清楚的事由可陳，也當以謙卑和端莊，以及一切可能的敬意，向我們的長上說話；我們既為懇求者，就不當像索討者那樣說話。得體和禮貌從不叫人吃虧。正如柔和的回答能止息怒氣，柔和的請求也能得着恩寵。
3. 她以一個動人的理由來支持她的請求：我何忍見我本族的人受害呢？我若不能為他們求得拯救，自己的性命又有何安慰？我與其看見禍患臨到他們，不如自己一同承受；因為我何忍見我親族被滅呢？——他們是我所親愛的人。以斯帖身為王后，仍承認自己貧寒的親族，並以極大的關懷論到他們。如今她將眼淚摻雜在話語之中，她哭泣懇求；我們未曾讀到她為自己的性命求情時流過眼淚，但如今她既確知自己安全了，就為她的百姓流淚。憐憫和柔腸的眼淚是最像基督的。那些真正關心公眾的人，寧可死在最後的防線上，也不願活着看見神的教會荒涼、國家傾覆。柔軟的心靈不能忍受想到自己的百姓和親族被毁滅，因此不敢放過任何給予他們解救的機會。
II. 王在此採取措施，防止哈曼所設計的禍害。
1. 王知道，並告訴王后，按照波斯政府的體制，前一道諭旨不能被廢除（Es 8:8）：凡奉王的名所寫、用王的戒指蓋印的，無論以任何藉口都不可廢棄。這是他們大憲章的一條基本條款：任何法律或諭旨一旦經過王批准，就不能被廢除或收回，任何判決不能被撤銷，任何褫奪公權的判決不能被翻案（但 6:15）。這遠不能說明瑪代和波斯人的智慧和榮耀，反而說明他們的驕傲和愚昧，因而也是他們的羞辱。任何個人或一群人若自稱有如此絕對正確的智慧，能預見自己所頒法令的一切後果，這本身就是荒謬的；因此，若聲稱擁有至高的權力，使自己的法令無論後果好壞都不可撤銷，就是不義、是對人類的損害。這正帶着那毁了我們所有人的古老狂妄的味道：*我們要如神一般。*我們的憲法更為審慎：無論用甚麼措辭或制裁，都不能使一條法律成為不可廢止的，正如不能使任何產業成為不可轉讓的。*有權制定，就有權廢除。*不後悔、說出永不改變或收回的話，這是神獨有的特權。
2. 然而他找到了一個變通的辦法，可以挫敗哈曼的計謀，挫敗他的設計——就是簽署並頒布另一道諭旨，授權猶太人自衛，以暴制暴，殺滅侵略者。這將是他們有效的保障。王向他們表明，他已經作了足夠的事來證明他關心猶太民族，因為他已下令將他的寵臣掛死，因為他伸手要害猶太人（Es 8:7）；因此他必盡力保護他們；他又將自己的名號和權柄交給以斯帖和末底改，讓他們用來拯救百姓，正如從前將自己的名號和權柄交給哈曼用來毁滅百姓一樣：你們可以隨你們的意思為猶太人寫（Es 8:8），只要不損我們憲法的體面就行。要盡可能有效地除掉那禍害，只是不要明文廢棄那些信件。下令國務秘書在三月二十三日草擬這道諭旨（Es 8:9）——約在前一道諭旨頒布後兩個月，但距執行日期還有九個月：要用各省的語言草擬和頒布。屬地君王的百姓豈可在所明白的語言中得着他的諭旨嗎？那麼神的聖言和律法豈可被鎖在人所不懂的語言中，不向祂的僕人開放？這道諭旨要發給各省的相應官員，既是治安法官，也是副郡守。要小心地分發到王各處的疆域，並以快差將真實副本送到各省。這諭旨的內容是授權猶太人，在所定的、要毁滅他們的那一日，聚集為一體自衛。而且，（1）要為保護性命而站穩，無論誰攻擊他們，都要自擔危險。（2）他們不但可以自衛，還可以毁滅、殺戮、滅絕那要攻擊他們的各省各族的全軍，連婦女孩子也在內（Es 8:11），如此在仇敵身上報仇（Es 8:13），並且若他們願意，還可因仇敵而致富，因為他們有權奪取仇敵的財物為掠物。如今，[1] 這顯示了他對猶太人的恩慈，充分保障了他們的安全；因為後一道諭旨雖然在字面上沒有說明，卻會被看作是對前一道諭旨的默示撤銷。但[2] 這也顯示了他們憲法中那一條——王的諭旨一律不得廢止——的荒謬；因為這使王不得不在自己的疆域中頒布一場內戰，在猶太人和他們的仇敵之間，以致雙方都奉王的權威拿起武器，卻又違背王的權威。人若自稱智慧過人，結果不過如此。在分發這道諭旨上用了極大的速度，因王自己也在焦慮，恐怕這道諭旨來得太遲，恐怕在前一道諭旨的通知到達之前，猶太人已因前一道諭旨而受害。因此驛卒不但因末底改的命令，更是因王的命令被催促急行（Es 8:14），並有快牲口供應（Es 8:10）。如此多的性命處在危險之中，不是嬉戲的時候。
英文原文
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)
猶太人的歡喜（主前 510 年）
¹⁵ 末底改穿着藍白色的朝服，頭戴大金冠冕，又穿紫色細麻布的外袍，從王面前出來。書珊城的人民都歡呼快樂。
¹⁶ 猶太人就有光榮、歡喜、快樂和尊貴。
¹⁷ 王的命令和諭旨所到的各省各城，猶太人都歡喜快樂，設擺筵席，以那日為吉日。那國的人民有許多因懼怕猶太人，就入了猶太籍。
不過幾天前，我們還看見末底改穿着麻衣，所有猶太人都沉浸在憂愁之中；如今卻是一個蒙福的轉變——末底改穿上紫袍，所有猶太人都充滿喜樂。見詩 30:5,11,12。
1. 末底改穿上紫袍（Es 8:15）。他既得了拯救全體猶太人的命令，心中就安穩了；他脫去喪服，穿上朝服——這或是屬於他的職位，或是王因寵愛他而賜給他的。他的朝服十分華美，藍白色，細麻布和紫色；他的冠冕也是如此：是金的。這些事本不值一提，只是作為王恩寵的標記——而那是神對祂教會施恩的果子。當尊榮的象徵成為敬虔之人的裝飾時，那地便是有福的。書珊城覺察到末底改高升所帶來的好處，因此歡呼快樂——不但因美德被高升而普遍高興，更因為如此善良的人被託以大權，而期望更好的時日來臨。哈曼被掛死了；惡人一死亡，人就歡呼（箴 11:10）。末底改被高升了；義人在位，百姓就歡喜。
2. 猶太人充滿喜樂（Es 8:16,17）。不久前還在陰雲之下、沮喪受辱的猶太人，如今有了光榮和歡喜，快樂和尊貴，筵席和吉日。他們若沒有受威脅、未經患難，就不會有這分外喜樂的機會。如此神有時使祂的百姓流淚撒種，好叫他們歡呼收割更多的喜樂。事情的轉機如此突然、如此奇異地對他們有利，大大增添了他們的喜樂。他們如作夢的人；那時他們滿口喜笑（詩 126:1,2）。
這次拯救的一個好果效是，那國的人民中有許多人——就是那些有思想、清醒、存好心的人——入了猶太籍，歸順了猶太教，廢棄了偶像，只敬拜真神。哈曼想要剷除猶太人，結果卻是他們的人數大增，許多人加入了教會。注意，當猶太人歡喜快樂的時候，那國的人民就有許多入了猶太籍。那些信仰宗教之人聖潔的喜樂，是他們信仰的大裝飾，必吸引和鼓勵別人歸信。此處說明為何此時有如此多人入了猶太籍，是因為他們懼怕猶太人。當他們看見神聖的護理在這關鍵時刻如何奇妙地眷顧他們、為他們行事，（1）他們便以為他們偉大，認為與他們同在的人有福；因此他們來歸附他們，正如撒迦利亞書 8:23 所預言的。我們要與你們同去，因為我們聽見——我們看見了——神與你們同在，是幫助你的盾牌，是你威嚴的刀劍（申 33:29）。當教會興旺、蒙恩眷之時，必有許多人加入其中；而當教會在患難中時，這些人卻會敬而遠之。（2）他們以為他們可怕，認為反對他們的人有禍。他們從哈曼的結局中明明看見，若有人要傷害猶太人，就是冒自己的危險；因此為了自己的安全，他們歸附了他們。想要與以色列的神相爭，是愚昧的；因此當思想順服祂，這才是智慧。
英文原文
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.
上文我們看見那謀劃者已被懸掛在木架上，如今我們要看他的陰謀有何下場。I. 他的陰謀本是為自己謀取產業；而他的一切產業因叛逆罪被沒收，都賜給了以斯帖和末底改（Es 8:1,2）。II. 他的陰謀是要毁滅猶太人；至於這一點，1. 以斯帖懇切地代求，求王廢除那攻擊他們的諭旨（Es 8:3-6）。2. 這事實上藉着另一道諭旨完成了，此諭旨授權猶太人在仇敵面前站起來自衛（Es 8:7-14）。III. 這使猶太人和他們一切的朋友大得喜樂（Es 8:15-17）。