And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far,

And Mardochai wrote all these things, and sent them comprised in letters to the Jews that abode in all the king's provinces, both those that lay near and those afar off,

And Mordecai wrote these things, and sent letters to all the Jews near and far that were in all the provinces of king Ahasuerus,

And Mordecai writeth these things, and sendeth letters unto all the Jews who are in all provinces of the king Ahasuerus, who are near and who are far off,

And Mordecai sent letters to all the Jews in every division of the kingdom of Ahasuerus, near and far,

Mordecai wrote these things - It has been supposed that thus far that part of the book of Esther, which was written by Mordecai extends: what follows to the end, was probably added either by Ezra, or the men of the Great Synagogue; though what is said here may refer only to the letters sent by Mordecai to the Jews of the provinces. From this to the end of the chapter is nothing else than a recapitulation of the chief heads of the preceding history, and an account of the appointment of an annual feast, called the feast of Purim, in commemoration of their providential deliverance from the malice of Haman.

And Mordecai wrote (l) these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,
(l) The Jews gather from this that Mordecai wrote this book, but it seems that he wrote only these letters and decrees that follow.

And Mordecai wrote these things,.... The transactions of those two days, and the causes of them, as well as the following letter; some conclude from hence that he was the penman of the book; and so he might be, but it does not necessarily follow from hence:
and sent letters unto all the Jews that were in all the provinces of the King Ahasuerus, both nigh and far; such as were near the city Shushan, and those that were at the greatest distance from it; these were more especially the things he wrote.

The observance of the Jewish feasts, is a public declaration of the truth of the Old Testament Scriptures. And as the Old Testament Scriptures are true, the Messiah expected by the Jews is come long ago; and none but Jesus of Nazareth can be that Messiah. The festival was appointed by authority, yet under the direction of the Spirit of God. It was called the feast of Purim, from a Persian word, which signifies a lot. The name of this festival would remind them of the almighty power of the God of Israel, who served his own purposes by the superstitions of the heathen. In reviewing our mercies, we should advert to former fears and distresses. When our mercies are personal, we should not by forgetfulness lose the comfort of them, or withhold from the Lord the glory due to his name. May the Lord teach us to rejoice, with that holy joy which anticipates and prepares for the blessedness of heaven. Every instance of Divine goodness to ourselves, is a new obligation laid on us to do good, to those especially who most need our bounty. Above all, redemption by Christ binds us to be merciful, 2-Corinthians 8:9.

THE TWO DAYS OF PURIM MADE FESTIVAL. (Esther 9:20-32)
Mordecai wrote these things--Commentators are not agreed what is particularly meant by "these things"; whether the letters following, or an account of these marvellous events to be preserved in the families of the Jewish people, and transmitted from one generation to another.

The feast of Purim instituted by letters from Mordochai and Esther. Esther 9:20. Mordochai wrote these things, and sent letters to all the Jews, etc. האלּה הדּברים does not mean the contents of the present book but the events of the last days, especially the fact that the Jews, after overcoming their enemies, rested in Susa on the 15th, in the other provinces on the 14th Adar, and kept these days as days of rejoicing. This is obvious from the object of these letters, Esther 9:21 : וגו עליהם לקיּם, to appoint among them "that they should keep the 14th day of the month Adar and the 15th day of the same yearly, as the days on which the Jews rested from their enemies, and as the month which was turned unto them from sorrow to joy, and from mourning into a glad day, that they should keep them as days of feasting and joy, and of mutual sending of portions one to another, and gifts to the poor." יום עשׂה, to keep, to celebrate a day. The עשׂים להיות, Esther 9:21, is after long parentheses taken up again in אותם לעשׂות. קיּם, to establish a matter, to authorize it, comp. Ruth 4:7. Both the 14th and 15th Adar were made festivals because the Jews on them had rest from their enemies, and celebrated this rest by feasting, some on the former, some on the latter day.