Morning Message: Theophilus

Bobservations' Column

Titled - "Theophilus"
Written by: Pastor Bob Lawrenz

Luke has given us background for why and to whom he is writing, not only in his Gospel account, but again in the Book of Acts of the Apostles. He writes his Gospel as a letter to his friend named Theophilus. In the Greek, the name means “lover of God.” The introduction to Theophilus in Luke’s Gospel is noteworthy: “Most excellent Theophilus,” (Luke 1:3) It tells us that Theophilus is a man of high ranking of some kind.

We also know from scripture that Luke was a doctor, and well respected himself. There seems to be a bond between the two men, not only a social bond, but an intellectual and a Spiritual bond as well. Using the phrase “most excellent Theophilus,” should tell us how much Luke respects this man, and maybe more; it’s like using the phrase, “Your Excellency” in ancient times. We do not know how they knew one another. But Theophilus was open to faith and religion, and that’s what Luke thought was most important.

In Luke’s Gospel, Theophilus is being taught about the life of Christ, but in Acts he is part of the 120 people gathered in the name of Jesus. Theophilus may have been Luke’s first convert. This is significant because the events that took place in Acts 1, cover just ten days between Jesus’ Commission and Ascencion, and the first record of the Holy Spirit gifting believers en masse with Spiritual Gifts from on high.

Acts begins here with those ten days between Jesus’ return to His Father in heaven, and the empowerment of His Church; fulfilling Jesus’ directive to “tarry in Jerusalem, until ye be endued with power from on high."

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” Acts 1: 8

Bobservations' Column: Audio Version

Sunday Morning Message:

Luke 24:49-53 & Acts 1:1-15 - "Theophilus"

Summary/Additional Commentary & Definitions:

We are beginning a new bible study in the book of Acts. The Book of Acts (or The Acts of the Apostles) is the fifth book of the New Testament and serves as the bridge between the Gospels and the letters of the apostles. It recounts the founding of the Christian Church, the outpouring of the Holy Spirit, and the rapid spread of Christianity throughout the Roman Empire.

While traditionally titled the "Acts of the Apostles," the narrative is actually about the ongoing work of Jesus through the Holy Spirit and his followers. The book shows how ordinary believers, empowered by the Spirit, took their message to the world.

Acts is the only biblical book that chronicles the history of the church immediately after Jesus’s ascension. As such, it provides us with a valuable account of how the church was able to grow and spread out from Jerusalem into the rest of the Roman Empire. In only three decades, a small group of frightened believers in Jerusalem transformed into an empire-wide movement of people who had committed their lives to Jesus Christ, ending on a high note with Paul on the verge of taking the gospel to the highest government official in the land—the Emperor of Rome.

As we begin our study back in the Gospel of Luke, chapter 24, verses 49-53, Luke makes clear in the prologue to his Gospel, to give Theophilus (and the others who would read his work) a "narrative of those things" (Luke 1:1) which Jesus had accomplished during His earthly ministry. Accordingly, Luke wrote in his Gospel "an orderly account" (Luke 1:3) of those momentous events. The book of Acts continues that record, noting what Jesus accomplished through the early church. Beginning with Jesus' ascension, through the birth of the church on the day of Pentecost, to Paul's preaching at Rome, Acts chronicles the spread of the gospel and the growth of the church.

In Acts 1:1-15, Jesus commands the disciples to wait in Jerusalem for the Holy Spirit, ascends into heaven with a promise to return, and the believers devote themselves to prayer while replacing Judas with Matthias.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Former Treatise (1:1) - The Gospel of Luke (Luke 1:1-4).  That account chronicled the life and teaching of Jesus, through His death, resurrection, and ascension (Luke 24:51).

Theophilus (1:1) - Theophilus, whose name means "lover of God," is unknown to history apart from his mention in Luke and Acts.  Whether he was a believer whom Luke was instructing or a pagan whom Luke sought to convert is not known.  Luke's address of him as "most excellent Theophilus" (Luke 1:3) suggests he was a Roman official of some importance (cf. 24:3; 26:25).  Theophilus is the original recipient of this book.

All That Jesus Began Both to Do and Teach (1:1) - Jesus taught the disciples by word and deed the truth necessary to carry on His work.  On the Cross, He finished the work of redemption, but He had only started the proclamation of its glories.

Taken Up (1:2) - Christ's ascension to the Father (cf. Luke 24:51).  Luke uses this term three other times (vv. 9, 11, 22) to describe the end of the Lord's earthly ministry (cf. John 6:62; 13:1, 3; 16:28; 17:13; 20:17).

Through the Holy Spirit (1:2) - The Spirit was the source and power of Jesus' earthly ministry (cf. Matthew 4:1; 12:18; Mark 1:12; Luke 3:22; 4:1, 14, 18) and of the apostles' service (cf. Luke 24:49; John 14:16, 17; 16:7).  

Commandments (1:2) - "Commandments" are authoritative NT truths revealed to the apostles (cf. John 14:26; 16:13-15).

He Had Chosen (1:2) - The Lord sovereignly chose the apostles for salvation and service (cf. John 6:70; 15:16).

Showed Himself Alive . . . By Many Infallible Proofs (1:3) - (See John 20:30; 1 Corinthians 15:5-8) To give the apostles confidence to present His message, Jesus entered a locked room (John 20:19), showed His Crucifixion wounds (Luke 24:39), and ate and drank with the disciples (Luke 24:41-43).

Forty Days (1:3) - The time period between Jesus' Resurrection and ascension during which He appeared at intervals to the apostles and others (1 Corinthians 15:5-8) and provided convincing evidence of His Resurrection.

Kingdom of God (1:3) - Here this expression refers to the sphere of salvation, the gracious domain of divine rule over believers' hearts.  This was the dominant theme during Christ's earthly ministry (cf. Matthew 4:23; 9:35; Mark 1:15; Luke 4:43; 9:2; John 3:3-21).

Being Assembled Together with Them (1:4) - An alternative reading "eating with them," (10:41; Luke 24:42, 43).  The fact that Jesus ate provides additional proof of His bodily Resurrection.

Wait for the Promise of the Father (1:4) - Jesus repeatedly promised that God would send them His Spirit (Luke 11:13; 24:49; John 7:39; 14:16, 26; 15:26; 16:7).

Baptized with the Holy Spirit (1:5) - The apostles had to wait until the day of Pentecost, but since then all believers are baptized with the Holy Spirit at Salvation.

Not Many Days (1:5) - God's promise was fulfilled just ten days later.

Restore Again the Kingdom to Israel (1:6) - The apostles still believed the earthly form of the kingdom of Messiah would soon be reestablished.  They also knew that Ezekiel 36 and Joel 2 connected the coming of the kingdom with the outpouring of the Spirit whom Jesus had promised.  This verse shows that the apostles' expectation of a literal, earthly kingdom mirrored what Christ taught and what the OT predicted.  Otherwise, He would have corrected them about such a crucial aspect of His teaching.

Times or Seasons (1:7) - These two words refer to features, eras, and events that will be part of His earthly kingdom reign, which will begin at the Second Coming (Matthew 25:21-34).  The exact time of His return, however, remains unrevealed (Mark 13:32; cf. Deuteronomy 29:29).

Receive Power (1:8) - The apostles had already experienced the Holy Spirit's saving, guiding, teaching, and miracle - working power.  Soon, they would receive His indwelling presence and a new dimension of power for witness.

Witnesses (1:8) - People who tell the truth about Jesus Christ (cf. John 14:26; 1 Peter 3:15).  The Greek word means "one who dies for his faith" because that was commonly the price of witnessing.

Judea (1:8) - The region in which Jerusalem was located.

Samaria (1:8) - The region immediately to the north of Judea.

Taken Up (1:9) - God the Father took Jesus, in His Resurrection body, from this world to His rightful place at the Father's right hand (Luke 24:51; cf. 2:3; John 17:1-6). 

A Cloud (1:9) - A visible reminder that God's glory was present as the apostles watched the ascension.  For some of them this was not the first time they had witnessed divine glory (Mark 9:26); neither will it be the last time clouds accompany Jesus (Mark 13:26; 14:62).

Two Men . . . in white apparel (1:10) - Two angels in the form of men (cf. Genesis 18:2; Joshua 5:13-15; Mark 16:5).

Men of Galilee (1:11) - All the apostles were from Galilee except for Judas, who had killed himself by this time (cf. v. 18).

In Like Manner (1:11) - One day Christ will return to earth (to the Mount of Olives), in the same way He ascended (with clouds), to set up His kingdom (cf. Daniel 7:13; Zechariah 14:4; Matthew 24:30; 26:64; Revelation 1:7; 14:14).

Mount Called Olivet (1:12) - Located across the Kidron Valley, east of Jerusalem, this large hill rising about 200 ft. higher in elevation than the city was the site from which Jesus ascended into heaven (Luke 24:50, 51).

Upper Room (1:13) - Where the Last Supper may have been celebrated (Mark 14:15) and where Jesus had appeared to the apostles after His Resurrection.

Bartholomew (1:13) - This disciple is also called Nathanael (John 1:45-49; 21:2).

James the son of Alphaeus (1:13) - The same person as James the younger, also called "the Less" to distinguish him from James, the brother of John (Mark 15:40).

Judas the son of James (1:13) - The preferred rendering is "the brother of." He was also known as Thaddaeus (Mark 3:18).

Continued . . . in Prayer (1:14) - The patter of praying in the name of Jesus started at this time (cf. John 14:13, 14).

Women (1:14) - Doubtless they included Mary Magdalene, Mary the wife of Clopas, this sisters Mary and Martha, and Salome.  Some of the apostles' wives also may have been present (cf. 1 Corinthians 9:5).

Mary the mother of Jesus (1:14) - Mary's name does not appear again in the NT.

Brethren (1:14) - Jesus' half-brothers, named in Mark 6:3 as James, Joses, Judas, and Simon.  James was the leader of the Jerusalem church (12:7; 15:13-22) and the author of the epistle that bears his name.  Judas (Jude) wrote the epistle of Jude.  At this time, they were the new believers in Jesus as God, Savior, and Lord, whereas only eight months earlier John had mentioned their unbelief (John 7:5).

In Those Days (1:15) - Some unspecified time during the believers' ten days of prayer and fellowship between the Ascension and Pentecost.

Peter (1:15) - The acknowledged leader of the apostles took charge.

Morning Message: Epilogue To Esther

Bobservations' Column
Titled - "Epilogue to Esther"
Written by: Pastor Bob Lawrenz

The events in the Book of Esther cover about twelve years of the history of Persia. Esther’s husband King Xerxes was the son of Darius the Great, ruler of Babylon. Xerxes reign over Persia was only about 20 years, October 486 B.C. – August 465 B.C., according to Wikipedia.com.

One of his titles was “The Fourth King of Kings” of the Achaemenid Empire, a.k.a., the Old Persian Empire (Ethiopia and Egypt, eastward to India.). He controlled all 127 Provinces of the region. The State religion was Zoroastrianism, but other religions in the kingdom were well tolerated.

In Esther we read of Bigtha and Teresh in chapter 2, two of Xerxes Chamberlains who plotted to assassinate him. In 465 B.C., Xerxes' reign ended when Artabanus, the Commander of the Royal Guard murdered both Xerxes and his eldest son, Darius. Xerxes was succeeded on the Throne by his third son, who took the name Artaxerxes I.

As was the habit in many ancient kingdoms, nepotism was common, so also was pride. But to adopt the title of “Fourth King of Kings?”  the Lord would have taken exception to that. The true "King of kings," is also the "Lord of lords," and "God of gods." Jehovah does not share His Glory with anyone.

At best, Xerxes formed his own fiefdom, and none of those ever last. The nations of the ancient world were ruled by brute force; “Conquer or be conquered.”  Yes, Xerxes was powerful, but at what spiritual cost to himself?

The Book of Esther is a study in good vs. evil, and of the many Empires that have risen, and then fallen because of their Earthly wealth, opulence, pride and idolatry. It is also a study in the lengths to which God will go to protect His people. That Christians have been adopted into His inheritance is testimony of His great grace and mercy. A few other Bibles extend the Book of Esther to sixteen chapters, instead of the nine of the King James Version, but the story is essentially the same. Goodness will always win over evil as God’s plan for His Creation works through to completion.

"For the LORD is good; his mercy is everlasting; and His truth endureth to all generations.” - Psalm 100:5

Bobservations Column: Audio Version

Sunday Morning Message:

Esther 9:20 - 10:3 - "Epilogue to Esther"

Summary/Additional Commentary & Definitions:

In history, there are moments when the divine seems absent, yet His presence is profoundly felt. The book of Esther in the Old Testament stands as a testament to this truth – a narrative where God's name is never mentioned, yet His sovereignty shines through every twist and turn.

Esther's story unfolds in the Persian Empire, where King Xerxes rules over 127 provinces. After a display of his vast wealth lasting 180 days, a series of events leads to Esther, a Jewish woman, becoming queen. Unbeknownst to the king, Esther's uncle Mordecai uncovers a plot to assassinate him, saving the monarch's life.

Enter Haman, a high-ranking official with a deep-seated hatred for the Jews. When Mordecai refuses to bow to him, Haman's rage ignites a plan to exterminate all Jews throughout the empire. The stage is set for a clash between human ambition and divine purpose.

As the decree to annihilate the Jews is issued, Mordecai urges Esther to intercede with the king. Her response echoes through the ages: "If I perish, I perish." This pivotal moment exemplifies courage born of faith, reminding us that sometimes we are placed in positions of influence "for such a time as this."

The narrative takes unexpected turns – a sleepless night leads the king to honor Mordecai, Haman's downfall comes swiftly, and the Jews are granted the right to defend themselves. Through it all, we see God's unseen hand orchestrating events, using unlikely people and circumstances to fulfill His purposes.

As we have seen since Chapter 1, God's attention is on what is happening, He is there – directing the events, and what seems clearly hopeless, is actually a chance for the Lord to shine through all the more at the end. Imagine the pain of the those who walked with Christ as they saw Him crucified. The darkness which must have covered their hearts would have been unimaginable. And yet, despite the greatest moment of pitch black they had ever encountered, there shown forth the most resplendent light they could ever have imagined.

This is what we too need to focus on as we hit those black, dark moments in our own lives. Children may be as lost as the prodigal son, marriages may be torn and destroyed, finances may be completely used up, but these things can never cover the light which lies ahead for the redeemed of the Lord. Israel went from sackcloth and ashes to feasting and joy. So too will we at the end of this difficult road, if we just profess faith in Christ. He’s already gone before us to open the doors and prepare the table. Let us follow Him until we pass through and sit down to dine, rejoicing in His marvelous presence for countless ages to come.

The book of Esther, chapters 9 and 10 conclude with the "Great Reversal." The Jewish people triumph over their enemies, celebrate their survival by establishing the Feast of Purim, and see Mordecai elevated to second-in-command of the Persian Empire.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Dwelt (9:19) - The word “dwelt” should be in the present tense, “dwell.” It is speaking of the custom which arose out of the events described. Two rather rare, but almost identical, words are 198 used here. The first is perazi, or “villages.” It is used only three times in the Bible, this being the last. The second is perazah, or “unwalled towns.” It also being used only three times, this being the first. The first was used to speak of villages outside of Israel, specifically east of the Jordan, and then in the land of the Philistines, west of Israel proper. The second speaks of the land of Israel, and the city of Jerusalem of the distant future, our time now, when Israel would be a land of unwalled villages (Ezekiel 38), and Jerusalem would be likewise (Zechariah 2:4). For now, the Jews of the empire’s villages and unwalled towns celebrated on the fourteenth. In the apocryphal book of 2 Maccabees, it is recorded that this fourteenth day of Adar became known as “the day of Mordecai.” It is the main day on which the Jews celebrated.

Mordecai . . . Sent Letters (9:20) - The verse begins with va’yiktov mordecai eth ha’devarim he’elleh, or “And Mordecai wrote these things.” It seems straightforward enough, but scholars are at war as to what “these things” refers to. Is it what has occurred, or what he will now convey. If it is what occurred, does it comprise the book of Esther up to this point, or the events of the past few days which will lead to what will next be stated? Whatever it is referring to, it is a letter by the second highest in the land to all of his people. As you can see, what seems obvious at first does get complicated with a bit of study. In the end, the result comes out the same, a commemoration is forthcoming.

To Establish (9:21) - The reason for this seems clear. The Jews in the provinces fought on one day and celebrated the next. On the other hand, the Jews in Shushan fought on two days and celebrated on the third. In order to bring conformity to annual celebrations of this day, Mordecai establishes two days of celebration. It seems, based on this, that the “these things” of the previous verse were the details of what had occurred. They are thus presented as justification to all who were unaware of the events in Shushan for holding a two-day festival.

Rest (9:22) - It is not the days of fighting which are celebrated, but the days of resting.

They Should Make Them (9:22) - The intent of Mordecai’s letter was to establish a remembrance of what occurred. In order to solidify that, the days were to become special days, with more than just a memory of what happened, but an active participation in the day. Thus, each year, the people would come to anxiously anticipate the celebration. And so, the commemoration each year was to follow what occurred on the first occasion – feasting, joy, and sending portions of food. And one extra expectation is given, that of sending gifts to the poor. The obvious reason for this addition is that all Jews were delivered, and thus all Jews, even the poor, should be able to participate in, and celebrate, what occurred.

Words of the Letters (9:26) - Verse 26, leading into verse 27, introduces our final set of twos in the book. It is the two letters instituting the commemoration of Purim. The first is here, written by Mordecai. The second is written by Esther & Mordecai in verse 29. They contrast, and yet they confirm the instructions for the observance of the celebration at their appointed time, year by year, and wherever the Jews were. Purim is more than just a voluntary annual celebration of remembrance, but a self-imposed time of remembrance. Mordecai gave the instructions; they were accepted and the self-imposition of them became a resulting custom from that time on. It was to become, and indeed it is, as firm a date of remembrance as the Passover. All Jews, their descendants, and any who would join them – generally meaning proselytes – observe the days.

Confirm . . . Appoint . . . Decree (9:31) - The three verbs, “confirm,” “prescribe,” and “decree,” are all from the same Hebrew word. The word means “to stand,” and thus it signifies “fixing,” or “establishing.” The letters of Mordecai confirmed what was prescribed by both himself and Esther concerning the days of Purim – when it should be held, how it should be observed, and so on.

Enjoined (9:31) - This means, "ordered."

Purim (9:32) - The annual Feast of Purim of the Jews was established by Esther and Mordecai as two days "of feasting and joy, and of sending portions one to another, and gifts to the poor" (9:22), in commemoration of their remarkable deliverance from their imminent annihilation as a people and a nation. The name Purim, meaning, "lots," seems a strange name for a holiday, but it was based on Haman's evil device to "cast Pur, that is, the lot . . . to consume them, and to destroy them" (3:7; 9:24) when the month Adar (i.e., February-March) came. this decision by the lots (possibly specially marked stones), rather than helping Haman, turned out to have been so order by the Lord that a wait of almost a full year was required. It thus provided ample time for all the events to be set in motion which would finally bring Haman's evil scheme back on his own head.

Book of the Chronicles (10:2) - Although this book and its records have not been found (perhaps destroyed by later emperors or conquerors), the essential historicity of the events is confirmed by the long-continued observance of the feast-days of Purim-an observance which could never have been initiated and sustained otherwise.

Mordecai . . . Was Second (10:3) - Mordecai joined the top echelon of Jewish international statesmen like Joseph, who ranked second in the Egyptian dynasty (Genesis 4:37-45), and Daniel who succeeded in both the Babylonian (Daniel 2:46-49; 5:29) and Medo-Persian Empires (Daniel 6:28).

Speaking Peace (10:3) - Less than ten years later (c. 465 B.C.), Ahasuerus was assassinated. There are no further details about Esther and Mordecai. what Mordecai did for less than a decade on behalf of Israel, Jesus Christ will do for all of Eternity as the Prince of Peace (Isaiah 9:6, 7; Zechariah 9:9 10).

Morning Message: The Foiled Edict

Bobservations' Column

Titled - "The Foiled Edict"
Written by: Pastor Bob Lawrenz

Adar 13, the Jewish date stands out among the Jews yet today as the day appointed by Haman’s edict in Persia, that every Jew in the Persian Empire was to be attacked and killed: men, women, and children. From a modern viewpoint, this is a racial cleansing, the genocide of a whole race of people, about 500 years before Christ. The edict was sealed with the King’s Signet.

Adar 13, however, stands as a day of celebration! “Purim” is the Jewish holiday day that celebrates Queen Esther’s cousin Mordecai’s triumphal counter-edict giving the Jews the right of self-defense. Anyone trying to massacre Jews would themselves then be targeted by the Jewish populace.

Both edicts were published far enough in advance that the whole Empire knew of them, from Ethiopia in Africa, to India. The Jews were given this power not by Ahasurus (King Xerxes), but by the King of Kings, and Lord of Lords. In Genesis 12:3, God had said to Abraham, “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the Earth be blessed.” God is throughout this Book of Esther, even though His name is not mentioned one time. His Grace upon the Jewish people is everywhere in the Old Testament. Mordecai was the instrument chosen by God to bring God’s saving protection to His people, and with Queen Esther, God’s perfect Will became reality.

The Book of Esther is one of the historical Books of the Old Testament, and its prophetic implications reveal God’s faithfulness to His chosen race. The Persians worshiped multiple gods and goddesses, which makes them idolaters. Not much has changed in that ancient land; Persia changed its name to Iran in the 20th Century.

The Jews in the Middle East are held in contempt by the Muslims, but we are told by the media that many Muslims are turning to Christ these days.

Persians became Jews in Esther’s day (Esther 8:17). Iranians are turning to Christ in our day. See:  Why are Muslims converting to Christianity?

“And this is life eternal, that they might know the only true God, and Jesus Christ, whom thou hast sent.” - John 17:3

Bobservations' Column:  Audio Version

Sunday Morning Message:

Esther 9:1-19 - "The Foiled Edict"

Summary/Additional Commentary & Definitions:

Talk about Biblical Irony.  The Bible is replete with ironies.  Just as we saw earlier where Haman was hung on the very gallows that he had constructed for Mordecai, today's study in chapter 9 of the book of Esther is another irony, in that the enemies of the Jews who sought the Jews annihilation were themselves set up to be annihilated.

The overarching theme of Esther 9 is divine reversal and covenant faithfulness. A day decreed for the annihilation of the Jews is dramatically transformed into a day of victory, self-defense, and deliverance. This chapter details the execution of justice upon God's enemies and establishes the festival of Purim, a permanent memorial of God’s hidden providence, turning profound sorrow into overwhelming joy and ensuring this miraculous salvation is never forgotten.

Context: The events occur within the vast Persian Empire under King Ahasuerus (likely Xerxes I, 486-465 BC). The Persian legal system, where a royal edict could not be revoked, forms the crucial backdrop. The story's central conflict is rooted in ancient history: the enduring enmity between the Israelites and the Amalekites. Haman is an "Agagite," a descendant of the Amalekite king Agag, whom King Saul was commanded to destroy but spared (1 Samuel 15). Mordecai is from the tribe of Benjamin, the same as Saul. This chapter thus presents the long-delayed fulfillment of divine judgment against Amalek, the archetypal enemy of God's people.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Twelfth Month (9:1) - During the period February-March.  Here is a powerful statement with regard to God's providential preservation of the Jewish race in harmony with God's unconditional promise to Abraham (Genesis 17:1-8).  This providential deliverance stands in contrast to God's miraculous deliverance of the Jews from Egypt; yet, in both cases, the same end had been accomplished by the supernatural power of God.

Hoped (9:1) - The word translated as "hoped" is "sabar."   It is derived from a primitive root meaning “to scrutinize.” Thus, by implication, it signifies “to wait expectantly.” One can see the subjects of the kingdom who were hoping to enrich themselves off of the plunder of the Jews almost drooling at the chance to do so.

Power Over Them (9:1) - In the case of these enemies of the Jews, the Bible next uses the word shalat, meaning “to domineer over” or “be empowered.” They had a royal decree which allowed them to take by force from those who had earned, and they hungrily waited to do so. Again, it is no different than any governmental decree which would redistribute from those who earn, to those who are unwilling to do so. The desire for unmerited gain leads to forceful seizure.

Turned (9:1) - The word is haphak. It means “to turn,” or “overturn.” Translations seem to revel in finding new ways of describing the marvelous turning of what was hoped for – the tables were turned; just the opposite happened.  The variety of translations shows the eager attempt by the translators to capture the epitome of the irony which occurred.

To Lay Hand On Such As Sought Their Hurt (9:2) - It is debated among scholars whether this was defensive only, or offensive. The reason for this is that some scholars attempt to justify a more moral stand by the Jews by merely defending themselves and not being those who would take the offense in such matters. However, the wording of the edict, and the wording found later in this chapter, both allow and confirm offensive fighting on the part of the Jews once they are threatened. It has been, and it continues to be a trait of the Jewish people to defend themselves as needed, but to also go on the offense as the situation demands. Nothing is wrong with this, and there is no reason to see this as wrongdoing. It is the standard practice of all wise people groups throughout history.

The Fear of Mordecai (9:3) - Pragmatically, the nation had a change of heart toward the Jews, knowing that the king, the queen, and Mordecai were the ranking royal officials of the land.  To be pro-Jewish would put one in favor with the king and his court and put one on the side of God, the ultimate King (cf. Revelation 19:16).

Ten Sons of Haman (9:10) - The names of Haman's ten sons are revealed in verses 8 and 9.    Haman is noted with his connection to his own father, Hammedatha. The link between them is Haman, noted as “the enemy of the Jews. It can be surmised that the ten sons of Haman had attempted to take revenge for the death of their father, but that only turned back on their own heads as well. All ten died in the process. As ten is the number of perfection of Divine order, there appears in this, the thought of the perfection of Divine order, even in the destruction of these sons of Haman. As hard as that may be for us to imagine, it appears that such is the case. Their destruction fit a particular part of God’s plan for the preservation of the Jews, a plan which went so far and no further.

Did Not Lay a Hand (9:10) - Unlike Saul, who did take the plunder (cf. 1 Samuel 15:3 with 15:9), the Jews focused only on the mission at hand, i.e., to preserve the Jewish race (cf. vv. 15, 16), even though the king's edict permitted this (8:11).

Further Request (9:12) - Even this pagan king served the cause of utterly blotting out the Amalekites in accord with God's original decree (Exodus 17:14) by allowing for a second day of killing in Shushan to eliminate all Jewish enemies.

Be Hanged (9:13) - publicly hanging a person on a tree as a sign of a curse. It goes back to the book of Deuteronomy 21:22, 23.  Their hanging would be a sign to the Jews of the curse upon their enemies, and it would be a sign to all others of the disgrace and the terror which would be meted out as punishment against such offenders in the future.

Rest (9:17) - There is a place of rest, and there is a state of rest. The Jews of the provinces entered a place of rest, even if they did not enter into a state of rest. They now unite the state with the place. It says that on the fourteenth of Adar, they rested (a verb). It says that in their rest, they then made it a day of feasting and gladness.