Morning Message: The Father's Day Emerges

Bobservations' Column
Titled - "The Father's Day Emerges"
Written by: Pastor Bob Lawrenz

Having met Theoplilus twice now (in Luke 1 and Acts 1), Luke continues the storyline of the work of Jesus Christ, now continued by His Apostles, after His Death, Resurrection, and Ascension.

It is Peter who stands up before the disciples to remind them of the fulfilled prophecy of the betrayal of Christ (Psalm 41:9). Inspired by the Holy Spirit, the Word of God affirms God’s truths in scripture once again. Peter tells us that the scripture had to have been fulfilled; the Lord and Savior of us all had to become God’s Lamb of sacrifice, or there would be no salvation, and we would all die in our sins. Incredibly, “The Word became flesh and dwelt among us,” was the Father’s Plan all along.

Peter’s boldness to speak gives some credibility to the belief of some that he was the leader of this fledgling 120-member faith assembly. But later on in Galatians 2:9, we learn that the leadership of the Church was made to reflect the Trinity: Father, Son, and Holy Spirit: A familial relationship with Jesus, a loving relationship with mankind, and the indwelling of the Holy Spirit for the sake of the Gospel.

We were introduced to this format last week with the mention of Peter, James, and John abiding in an upper room, with others in Chapter 1, verse 13. And then in Galatians 2:9, these three are mentioned again by the Apostle Paul as an earthly picture of God’s love toward man (John), His eternal continuity in a familial relationship (James), and finally, as God’s ability to motivate men through His Spirit to speak boldly of the scriptures in the Name of Jesus (Peter).

This is a noteworthy chapter, leading up to Pentecost, a feast of harvest for the Jews, and a subtle reminder of Jesus’ words, that the fields are ripe, for the people are ready to listen and hear. The priests and leaders represent the Temple, but the people are the fields.

"Say not ye, ‘There are yet four months, and then cometh harvest?’ Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. " - John 4:35

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 1:15-26 - "The Father's Day Emerges"

Summary/Additional Commentary & Definitions:

At the beginning of Acts 1 we saw that Jesus has spent 40 days after His resurrection teaching about the kingdom of God to His disciples. After teaching the disciples about the kingdom, Jesus has ascended into heaven to sit on the throne, assuming all rule, authority, dominion, and power. Two angels appear to the disciples telling them that Jesus will return the same way in which He was taken up.

As we read this next section, we will see the apostles engage in three activities that are useful applications for us in our lives today. As we begin, imagine being one of these disciples after Jesus has ascended. They followed Him, were taught by Him, and now given instructions.  What would you do next? What should be the next course of action? How strange it must have been to see Jesus leave, putting you as His disciple in charge of spreading the kingdom to the ends of the earth.

In Acts 1:15-26, the disciples return from Bethany to Jerusalem and meet about 110 other Jesus-followers to pray in an upper room. Included are the women who stayed with Jesus through the crucifixion and burial (Matthew 27:56; Mark 16:1; Luke 24:10), Jesus' brothers, and Mary. Peter, ever willing to be the spokesman, gives the tragic account of Judas and recites passages from Psalms to show that they need to choose a replacement. The requirements he gives are that the man must have been with them at least since Jesus' baptism, that the man must have accompanied them in their travels, and he must have seen Jesus after the resurrection. Two men meet the requirements, Joseph Barsabbas and Matthias. The group prays that God will look into the men's hearts and reveal which He has already chosen. The lot falls on Matthias, and the Twelve are twelve again (Acts 1:12–26).

The casting of the lots is the last act of a fully Jewish group. In Acts 2, the Holy Spirit comes and the church is formed. Throughout the book of Acts, the church becomes progressively less Jewish and is filled with more Gentiles. These devout Jews abandon the expectation of becoming an independent Jewish nation and obey Jesus' instruction to be His witnesses to Jerusalem, Judea and Samaria, and the furthest parts of the earth. In doing so, they learn the kingdom of God is bigger and wilder and more glorious than they could have imagined.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

In Those Days (1:15) - This defines the period between the ascension and the time when the Promise of the Father would come. It is during this interval that “Peter stood up.”

Peter Stood Up (1:15) - Simon Peter, also known as Cephas (John 1:42), was one of the first followers of Jesus Christ. He was an outspoken and ardent disciple, one of Jesus’ closest friends, an apostle, and a “pillar” of the church (Galatians 2:9). Peter was enthusiastic, strong-willed, impulsive, and, at times, brash. But for all his strengths, Peter had several failings in his life. Still, the Lord who chose him continued to mold him into exactly who He intended Peter to be.  This is a general way of saying that someone is presenting himself to do something, be it speak, read, or so on.

Men and Brethren (1:16) - These are the 120 believers who were gathered in verse 15.” It is a single address in the Greek signifying “brother-men.” Simply saying “brothers” would get the point across in our modern speech. In this, he is addressing those with him in a personal, friendly manner.

This Scripture Had to be Fulfilled (1:16) - The two OT passages Peter quotes in verse 20 are Psalms 69:25 and 109:8.  When God gives prophecies, they will come to pass (cf. Psalm 115:3; Isaiah 446:10; 55:11).

The Holy Spirit . . . by the Mouth of David (1:16) - Scripture contains no clearer description of divine inspiration.  God spoke through David's mouth, actually referring to his writing. David, under inspiration of the Holy Spirit (see 2 Peter 1:19-21), prophesied what would occur concerning Judas’ interactions with the Messiah. This in no way means that the Psalm written by David wasn’t something that pertained directly to him as well. David was betrayed, he was disturbed in his heart over his betrayal, and he wrote a Psalm to the Lord about what happened. And yet, the words prophetically anticipate what would happen to the Messiah also. Such dual meaning in Scripture occurs constantly.

Concerning Judas (1:16) - Real events of the past, as recorded in Scripture, are given as types and pictures of the coming Messiah, of His work, and of the effects of His work – both for Israel and for the church. These events are often so precise that they can identify the interactions of a single person. As Peter next says, “concerning Judas.”

Obtained Part of this Ministry (1:17) - Judas Iscariot was a member of the Twelve but was never truly saved which is why he was called "The son of perdition" (John 17:12).  See Matthew 26:24; John 6:64, 70, 71; cf. 2:23; Luke 22:22.  Peter uses a word found only here in Scripture, katarithmeó. It signifies “to reckon with.” It is a compound word coming from kata, or “according to,” and arithmeó, “to count.” As such, Judas was truly reckoned among the apostles. As such, someone must take his place to fill the void that has arisen.

This Man Purchased a Field (1:18) - The words now continue to refer to Judas. The gospels record this concerning his death (Matthew 27:3-10). Obviously, Judas was unable to actually purchase anything while dangling from a rope. Instead, the idea is that the money he earned through betraying Jesus was used in his name by the chief priests.

Reward of Iniquity (1:18) - Reward meaning, "wages." This expression means that the silver he was paid was reckoned to him as wages. He earned the money through his actions, but they were actions of iniquity. Therefore, despite throwing the money down in the temple, his name remained attached to them.

Falling Headlong (1:18) - The inclusion of the details, culminating with this note here, is given to explain the ignoble end of Judas. It is a note of disgrace in death. Such a death, and the surrounding circumstances concerning the body, are being given to highlight the despicable deeds of the man. An example of the disgrace recorded here is found in the death of Joram, a contemptible king of Judah.

Anyone hanged is accursed of God. As such anyone who was hanged was to be taken down before evening (the start of the new day). Judas did not receive this treatment. The contrast is given:

• Christ was nailed to a tree, but He was taken down and buried. Judas was hanged and his body remained up. 
• Christ rose on the third day, whole and complete, and having prevailed over death. Judas fell (probably on the third day, but that is speculation) and burst open; a most ignoble end for his corpse.
• Christ was anointed with spices in His burial (see John 19:39). Judas bloated up while hanging in his exposed death.
• Christ removed the curse of the law and the sting of death through His work. Judas was accursed of God in his hanging, and he never received the atoning work of the Lord for his iniquity.

Akel Dama . . . Field of Blood (1:19) -The naming of the field is memorialized by the event. Hence, anytime someone would pass by it, the event would be called to mind. Fathers would tell their children, friends would tell their visitors, maybe pilgrims and tourists would be taken by to remember the macabre event. To this day, it is still a known location where there is little doubt about its identity. Those who go there will take pictures and film videos, witnessing to the tragedy that occurred at that time.

It is Written (1:20) - Peter used the most compelling proof, Scripture, to reassure the believers that Judas's defection and the choice of his replacement were both in God's purpose (cf. Psalm 55:12-15). As for Peter’s words now, what he says takes it as an axiom that the Psalms are inspired. As such, there should be no surprise that Christ was crucified, nor should it be a surprise that one of his own apostles would betray Him. And so, with that encouragement conveyed to the others for them to know that God had, in fact, worked out a plan that included the deeds of Judas, he says – Peter changes the plural (general enemies who war against David) and changes them to the singular (a specific enemy who arose against the Messiah).  "Let their habitation be desolate" to "Let his habitation be desolate."

Therefore (1:21) - Peter has just stated his words, right from Scripture, concerning God’s foreknowledge of what would occur in relation to Judas. He affirms that Scripture itself testifies to the fact that someone else should replace him in his office. As such, he next says, “Therefore.” He is making a conclusion based on his reasoning.

Went In and Out Among Us (1:21) - Peter has set forth the condition that whoever fills Judas’ office should be someone who had actively been a participant in the ministry of Jesus, seeing all that He had done and who had been faithful to not depart from Him when things got tough.

Baptism of John . . A Witness With Us (1:22) - The intent of Peter’s words is that of the time when Jesus was baptized by John, not from the time that John began to baptize. John already had a ministry to the people of Israel, calling them to repentance and preparing the way of the Lord. But the focus of Peter’s words is on the time of Jesus’ ministry, not John’s. Thus, he is referring to the moment when the two ministries came together in John’s baptism of Jesus. The one selected as an apostle should have a personal knowledge of this event to that day when Jesus was resurrected. From this larger group, Peter then says, “one of these must become a witness.” The word translated as “witness” is martus. It means a witness, but it not only conveys the sense of having seen, but of “bearing testimony of.” The act of witnessing (the seeing) is to be proclaimed (bearing the testimony). As such, the word eventually also takes on the meaning of being a martyr. The one who bears the testimony of the Lord may even be martyred for that testimony. But in such a case, it would certainly be worth it. For the one selected to replace Judas, Peter says he is to be a witness “with us of His resurrection.” This is the central point of the Christian faith, upon which all else either stands or falls.

Barsabas . . . Justus (1:23) - Barsabas means "son of the Sabbath."  Justus ("the righteous") was Joseph's Latin name.  Many Jews in the Roman Empire had equivalent Gentile names.

Matthias (1:23) - The name means "gift of God." The ancient historian Eusebius claims Matthias was among the seventy of Luke 10:1.

Thou Have Chosen (1:24) - Judas' successor was sovereignly determined.

Go to His Own Place (1:25) - Judas’ actions caused him to fall away from his part (his allotted portion) in the ministry, so “that he might go to his own place.” The verb “go” is an infinitive. A more literal rendering would be, “fell away Judas to go to the place his own.” It’s not that he “might” go there. It is that his actions resulted in going there. Further, the way the Greek words are stated, translated as “his own,” it is more intensive than simply saying “his.” It signifies that he is specifically designated for this place. This is reflected in the Lord’s words in John 17 – “While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12 This explains the words “his own place.” The word “perdition” signifies destruction or cutting off. Judas is set to never receive an inheritance with those saved through the blood of Christ. Instead, he is forever cut off from such a hope.

Cast Their Lots (1:26) - With the proposal of either Joseph or Matthias to replace Judas, as Scripture called for, the account next says, “And they cast their lots.” Some take this as meaning a vote was made, but that is not how lots are conducted. Further, the wording of the next clause dismisses the idea of a vote having been made. Rather, lots were cast as is in accord with Scripture elsewhere. These and other references concerning the use of lots demonstrate that it was a common practice in the decision-making process in Israel. In particular, Scripture itself condones the practice and acknowledges that when the lot was employed, its decision was from the Lord. As such, this practice, meaning casting lots, was employed by the apostles, “and the lot fell on Matthias.” The wording here demonstrates that this was a casting of the lot and not a vote. For the lot to “fall” on Matthias indicates that it was the decision of the Lord through the lot, rather than a selection by the others.

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).