Worthy.Bible » Parallel » Esther » Chapter 9 » Verse 20-32

Esther 9:20-32 King James Version (KJV)

- Read this chapter

20 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,

21 To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,

22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.

23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them;

24 Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them;

25 But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

26 Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them,

27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year;

28 And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.

29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.

30 And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,

31 To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry.

32 And the decree of Esther confirmed these matters of Purim; and it was written in the book.

Esther 9:20-32 King James Version with Strong's Concordance (STRONG)

- Read this chapter

20 And Mordecai H4782 wrote H3789 these things, H1697 and sent H7971 letters H5612 unto all the Jews H3064 that were in all the provinces H4082 of the king H4428 Ahasuerus, H325 both nigh H7138 and far, H7350

21 To stablish H6965 this among them, that they should keep H6213 the fourteenth H702 H6240 day H3117 of the month H2320 Adar, H143 and the fifteenth H2568 H6240 day H3117 of the same, yearly, H8141 H8141

22 As the days H3117 wherein the Jews H3064 rested H5117 from their enemies, H341 and the month H2320 which was turned H2015 unto them from sorrow H3015 to joy, H8057 and from mourning H60 into a good H2896 day: H3117 that they should make H6213 them days H3117 of feasting H4960 and joy, H8057 and of sending H4916 portions H4490 one H376 to another, H7453 and gifts H4979 to the poor. H34

23 And the Jews H3064 undertook H6901 to do H6213 as they had begun, H2490 and as Mordecai H4782 had written H3789 unto them;

24 Because Haman H2001 the son H1121 of Hammedatha, H4099 the Agagite, H91 the enemy H6887 of all the Jews, H3064 had devised H2803 against the Jews H3064 to destroy H6 them, and had cast H5307 Pur, H6332 that is, the lot, H1486 to consume H2000 them, and to destroy H6 them;

25 But when Esther came H935 before H6440 the king, H4428 he commanded H559 by letters H5612 that his wicked H7451 device, H4284 which he devised H2803 against the Jews, H3064 should return H7725 upon his own head, H7218 and that he and his sons H1121 should be hanged H8518 on the gallows. H6086

26 Wherefore they called H7121 these days H3117 Purim H6332 after the name H8034 of Pur. H6332 Therefore for all the words H1697 of this letter, H107 and of that which they had seen H7200 concerning this matter, H3602 and which had come H5060 unto them,

27 The Jews H3064 ordained, H6965 and took H6901 upon them, and upon their seed, H2233 and upon all such as joined H3867 themselves unto them, so as it should not fail, H5674 that they would keep H6213 these two H8147 days H3117 according to their writing, H3791 and according to their appointed time H2165 every year; H8141 H8141

28 And that these days H3117 should be remembered H2142 and kept H6213 throughout H1755 every generation, H1755 every family, H4940 every province, H4082 and every city; H5892 and that these days H3117 of Purim H6332 should not fail H5674 from among H8432 the Jews, H3064 nor the memorial H2143 of them perish H5486 from their seed. H2233

29 Then Esther H635 the queen, H4436 the daughter H1323 of Abihail, H32 and Mordecai H4782 the Jew, H3064 wrote H3789 with all authority, H8633 to confirm H6965 this second H8145 letter H107 of Purim. H6332

30 And he sent H7971 the letters H5612 unto all the Jews, H3064 to the hundred H3967 twenty H6242 and seven H7651 provinces H4082 of the kingdom H4438 of Ahasuerus, H325 with words H1697 of peace H7965 and truth, H571

31 To confirm H6965 these days H3117 of Purim H6332 in their times H2165 appointed, according as Mordecai H4782 the Jew H3064 and Esther H635 the queen H4436 had enjoined H6965 them, and as they had decreed H6965 for themselves H5315 and for their seed, H2233 the matters H1697 of the fastings H6685 and their cry. H2201

32 And the decree H3982 of Esther H635 confirmed H6965 these matters H1697 of Purim; H6332 and it was written H3789 in the book. H5612

Esther 9:20-32 American Standard (ASV)

- Read this chapter

20 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,

21 to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,

22 as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.

23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them;

24 because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur, that is the lot, to consume them, and to destroy them;

25 but when `the matter' came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

26 Wherefore they called these days Purim, after the name of Pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them,

27 the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so that it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year;

28 and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the remembrance of them perish from their seed.

29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim.

30 And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, `with' words of peace and truth,

31 to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, in the matter of the fastings and their cry.

32 And the commandment of Esther confirmed these matters of Purim; and it was written in the book.

Esther 9:20-32 Young's Literal Translation (YLT)

- Read this chapter

20 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,

21 to establish on them, to be keeping the fourteenth day of the month of Adar, and the fifteenth day of it, in every year and year,

22 as days on which the Jews have rested from their enemies, and the month that hath been turned to them from sorrow to joy, and from mourning to a good day, to make them days of banquet and of joy, and of sending portions one to another, and gifts to the needy.

23 And the Jews have received that which they had begun to do, and that which Mordecai hath written unto them,

24 because Haman son of Hammedatha the Agagite, adversary of all the Jews, had devised concerning the Jews to destroy them, and had caused to fall Pur -- that `is' the lot -- to crush them and to destroy them;

25 and in her coming in before the king, he said with the letter, `Let his evil device that he devised against the Jews turn back upon his own head,' and they have hanged him and his sons on the tree,

26 therefore they have called these days Purim -- by the name of the lot -- therefore, because of all the words of this letter, and what they have seen concerning this, and what hath come unto them,

27 the Jews have established and received upon them, and upon their seed, and upon all those joined unto them, and it doth not pass away, to be keeping these two days according to their writing, and according to their season, in every year and year;

28 and these days are remembered and kept in every generation and generation, family and family, province and province, and city and city, and these days of Purim do not pass away from the midst of the Jews, and their memorial is not ended from their seed.

29 And Esther the queen, daughter of Abihail, writeth, and Mordecai the Jew, with all might, to establish this second letter of Purim,

30 and he sendeth letters unto all the Jews, unto the seven and twenty and a hundred provinces of the kingdom of Ahasuerus -- words of peace and truth --

31 to establish these days of Purim, in their seasons, as Mordecai the Jew hath established on them, and Esther the queen, and as they had established on themselves, and on their seed -- matters of the fastings, and of their cry.

32 And a saying of Esther hath established these matters of Purim, and it is written in the Book.

Esther 9:20-32 Darby English Bible (DARBY)

- Read this chapter

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

21 to establish [this] among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,

22 as the days on which the Jews rested from their enemies, and the month that was turned to them from sorrow to joy, and from mourning into a good day; that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.

23 And the Jews undertook to do as they had begun, and as Mordecai had written to them.

24 For Haman the son of Hammedatha the Agagite, the oppressor of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them and to destroy them;

25 and when [Esther] came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and they hanged him and his sons on the gallows.

26 Therefore they called these days Purim after the name of Pur. Therefore, according to all the words of this letter, and for what they had seen concerning this matter and what had happened to them,

27 the Jews ordained and took upon them, and upon their seed, and upon all such as joined themselves to them, so that it should not fail, that they would observe these two days according to their writing and according to their fixed time, every year;

28 and that these days should be remembered and observed throughout every generation, in every family, every province, and every city, and that these days of Purim should not fail from among the Jews, nor the memorial of them cease from among their seed.

29 And queen Esther the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim.

30 And he sent letters to all the Jews, to the hundred and twenty-seven provinces of the kingdom of Ahasuerus, words of peace and truth,

31 to confirm these days of Purim in their fixed times, according as Mordecai the Jew and queen Esther had enjoined them, and as they had decreed for themselves and for their seed, as to the matters of the fastings and their cry.

32 And the decree of Esther confirmed these matters of Purim; and it was written in the book.

Esther 9:20-32 World English Bible (WEB)

- Read this chapter

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

21 to enjoin those who they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,

22 as the days in which the Jews had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the needy.

23 The Jews undertook to do as they had begun, and as Mordecai had written to them;

24 because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur, that is the lot, to consume them, and to destroy them;

25 but when [the matter] came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return on his own head, and that he and his sons should be hanged on the gallows.

26 Therefore they called these days Purim, after the name of Pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come to them,

27 the Jews ordained, and took on them, and on their seed, and on all such as joined themselves to them, so that it should not fail, that they would keep these two days according to the writing of it, and according to the appointed time of it, every year;

28 and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memory of them perish from their seed.

29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim.

30 He sent letters to all the Jews, to the hundred twenty-seven provinces of the kingdom of Ahasuerus, [with] words of peace and truth,

31 to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, in the matter of the fastings and their cry.

32 The commandment of Esther confirmed these matters of Purim; and it was written in the book.

Esther 9:20-32 Bible in Basic English (BBE)

- Read this chapter

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

21 Ordering them to keep the fourteenth day of the month Adar and the fifteenth day of the same month, every year,

22 As days on which the Jews had rest from their haters, and the month which for them was turned from sorrow to joy, and from weeping to a good day: and that they were to keep them as days of feasting and joy, of sending offerings to one another and good things to the poor.

23 And the Jews gave their word to go on as they had been doing and as Mordecai had given them orders in writing;

24 Because Haman, the son of Hammedatha the Agagite, the hater of all the Jews, had made designs for their destruction, attempting to get a decision by Pur (that is, chance) with a view to putting an end to them and cutting them off;

25 But when the business was put before the king, he gave orders by letters that the evil design which he had made against the Jews was to be turned against himself; and that he and his sons were to be put to death by hanging.

26 So these days were named Purim, after the name of Pur. And so, because of the words of this letter, and of what they had seen in connection with this business, and what had come to them,

27 The Jews made a rule and gave an undertaking, causing their seed and all those who were joined to them to do the same, so that it might be in force for ever, that they would keep those two days, as ordered in the letter, at the fixed time every year;

28 And that those days were to be kept in memory through every generation and every family, in every division of the kingdom and every town, that there might never be a time when these days of Purim would not be kept among the Jews, or when the memory of them would go from the minds of their seed.

29 Then Esther the queen, daughter of Abihail, and Mordecai the Jew, sent a second letter giving the force of their authority to the order about the Purim.

30 And he sent letters to all the Jews in the hundred and twenty-seven divisions of the kingdom of Ahasuerus, with true words of peace,

31 Giving the force of law to these days of Purim at their fixed times, as they had been ordered by Mordecai the Jew and Esther the queen, and in keeping with the rules they had made for themselves and their seed, in connection with their time of going without food and their cry for help.

32 The order given by Esther gave the force of law to the rules about the Purim; and it was recorded in the book.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Esther 9

Commentary on Esther 9 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 9

We left two royal edicts in force, both given at the court of Shushan, one bearing date the thirteenth day of the first month, appointing that on the thirteenth day of the twelfth month then next ensuing all the Jews should be killed; another bearing date the twenty-third day of the third month, empowering the Jews, on the day appointed for their slaughter, to draw the sword in their own defence and make their part good against their enemies as well as they could. Great expectation there was, no doubt, of this day, and the issue of it. The Jews' cause was to be tried by battle and the day was fixed for the combat by authority. Their enemies resolved not to lose the advantages given them by the first edict, in hope to overpower them by numbers; the Jews relied on the goodness of their God and the justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes at length; and here we are told,

  • I. What a glorious day it was, that year, to the Jews, and the two days following-a day of victory and triumph, both in the city Shushan and in all the rest of the king's provinces (v. 1-19).
  • II. What a memorable day it was made to posterity, by an annual feast, in commemoration of this great deliverance, called "the feast of Purim,' (v. 20-32).

Est 9:1-19

We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious. Neither side was surprised; for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority.

  • I. The enemies of the Jews were the aggressors. They hoped, notwithstanding the latter edict, to have power over them, by virtue of the former (v. 1), and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt, v. 2. The Chaldee paraphrase says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction. Some had such an inveterate implacable malice against the Jews that Haman's fall and Mordecai's advancement, instead of convincing them, did but exasperate them, and make them the more outrageous and resolute to cut all their throats. The sons of Haman, particularly, vowed to avenge their father's death, and pursue his designs, which they call noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sat still, and attempted nothing against the people of God, not a hair of their head would have fallen to the ground: but they cannot persuade themselves to do that; they must be meddling, though it prove to their own ruin, and roll a burdensome stone, which will return upon them.
  • II. But the Jews were the conquerors. That very day when the king's decree for their destruction was to be put in execution, and which the enemies thought would have been their day, proved God's day, Ps. 37:13. It was turned to the contrary of what was expected, and the Jews had rule over those that hated them, v. 1. We are here told,
    • 1. What the Jews did for themselves (v. 2): They gathered themselves together in their cities, embodied, and stood upon their defence, offering violence to none, but bidding defiance to all. If they had not had an edict to warrant them, they durst not have done it, but, being so supported, they strove lawfully. Had they acted separately, each family apart, they would have been an easy prey to their enemies; but acting in concert, and gathering together in their cities, they strengthened one another, and durst face their enemies. Vis unita fortior-forces act most powerfully when combined. Those that write of the state of the Jews at this day give this as a reason why, though they are very numerous in many parts, and very rich, they are yet so despicable, because they are generally so selfish that they cannot incorporate, and, being under the curse of dispersion, they cannot unite, nor (as here) gather together, for, if they could, they might with their numbers and wealth threaten the most potent states.
    • 2. What the rulers of the provinces did for them, under the influence of Mordecai. All the officers of the king, who, by the bloody edict, were ordered to help forward their destruction (ch. 3:12, 13), conformed to the latter edict (which, being an estopel against an estopel, had set the matter at large, and left them at liberty to observe which they pleased) and helped the Jews, which turned the scale on their side, v. 3. The provinces would generally do as the rulers of the provinces inclined, and therefore their favouring the Jews would greatly further them. But why did they help them? Not because they had any kindness for them, but because the fear of Mordecai fell upon them, he having manifestly the countenance both of God and the king. They all saw it their interest to help Mordecai's friends because he was not only great in the king's house, and caressed by the courtiers (as many are who have no intrinsic worth to support their reputation), but his fame for wisdom and virtue went out thence throughout all the provinces: in all places he was extolled as a great man. He was looked upon also as a thriving man, and one that waxed greater and greater (v. 4), and therefore for fear of him all the king's officers helped the Jews. Great men may, by their influence, do a great deal of good; many that fear not God will stand in awe of them.
    • 3. What God did for them: he struck all people with a fear of them (v. 2), as the Canaanites were made afraid of Israel (Jos. 2:9, 5:1), so that, though they had so much hardiness as to assault them, yet they had not courage to prosecute the assault. Their hearts failed them when they came to engage, and none of the men of might could find their hands.
    • 4. What execution they did hereupon: No man could withstand them (v. 2), but they did what they would to those that hated them, v. 5. So strangely were the Jews strengthened and animated, and their enemies weakened and dispirited, that none of those who had marked themselves for their destruction escaped, but they smote them with the stroke of the sword. Particularly,
      • (1.) On the thirteenth day of the month Adar they slew in the city Shushan 500 men (v. 6) and the ten sons of Haman, v. 10. The Jews, when on the feast of Purim they read this book of Esther, oblige themselves to read the names of Haman's ten sons all in one breath, without any pause, because they say that they were all killed together, and all gave up the ghost just in the same moment.-Buxt. Synag. Jud. c. 24. The Chaldee paraphrase says that, when these ten were slain, Zeresh, with seventy more of his children, escaped, and afterwards begged their bread from door to door.
      • (2.) On the fourteenth day they slew in Shushan 300 more, who had escaped the sword on the former day of execution, v. 15. This Esther obtained leave of the king for them to do, for the greater terror of their enemies, and the utter crushing of that malignant party of men. The king had taken account of the numbers that were put to the sword the first day (v. 11), and told Esther (v. 12), and asked her what more she desired. "Nothing,' says she, "but commission to do such another day's work.' Esther surely was none of the blood-thirsty, none of those that delight in slaughter, but she had some very good reasons that moved her to make this request. She also desired that the dead bodies of Haman's ten sons might be hanged up on the gallows on which their father was hanged, for the greater disgrace of the family and terror of the party (v. 13), and it was done accordingly, v. 14. It is supposed that they were hanged in chains and left hanging for some time.
      • (3.) The Jews in the country kept to their orders, and slew no more of their enemies than what were slain the thirteenth day, which were in all, among all the provinces, 75,000, v. 16. If all these were Amalekites (as the Jews say), surely now it was that the remembrance of Amalek was utterly put out, Ex. 17:14. However, that which justifies them in the execution of so many is that they did it in their own just and necessary defence; they stood for their lives, authorized to do so by the law of self-preservation, as well as by the king's decree.
      • (4.) In these several executions it is taken notice of that on the prey they laid not their hand, v. 10, 15, 16. The king's commission had warranted them to take the spoil of their enemies for a prey (ch. 8:11), and a fair opportunity they had of enriching themselves with it; if Haman's party had prevailed, no doubt, they would have made use of their authority to seize the goods and estates of the Jews, ch. 3:13. But the Jews would not do so by them,
        • [1.] That they might, to the honour of their religion, evidence a holy and generous contempt of worldly wealth, in imitation of their father Abraham, who scorned to enrich himself with the spoils of Sodom.
        • [2.] That they might make it appear that they aimed at nothing but their own preservation, and used their interest at court for the saving of their lives, not for the raising of their estates.
        • [3.] Their commission empowered them to destroy the families of their enemies, even the little ones and the women, ch. 8:11. But their humanity forbade them to do that, though that was designed against them. They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation.
    • 5. What a satisfaction they had in their deliverance. The Jews in the country cleared themselves of their enemies on the thirteenth day of the month, and they rested on the fourteenth day (v. 17), and made that a thanksgiving day, v. 19. The Jews in Shushan, the royal city, took two days for their military execution, so that they rested on the fifteenth day, and made that their thanksgiving-day, v. 18. Both of them celebrated their festival the very day after they had finished their work and gained their point. When we have received signal mercies from God we ought to be quick and speedy in making our thankful returns to him, while the mercy is fresh and the impressions of it are most sensible.

Est 9:20-32

We may well imagine how much affected Mordecai and Esther were with the triumphs of the Jews over their enemies, and how they saw the issue of that decisive day with a satisfaction proportionable to the care and concern with which they expected it. How were their hearts enlarged with joy in God and his salvation, and what new songs of praise were put into their mouths! But here we are told what course they took to spread the knowledge of it among their people, and to perpetuate the remembrance of it to posterity, for the honour of God and the encouragement of his people to trust in him at all times.

  • I. The history was written, and copies of it were dispersed among all the Jews in all the provinces of the empire, both nigh and far, v. 20. They all knew something of the story, being nearly concerned in it-were by the first edict made sensible of their danger and by the second of their deliverance; but how this amazing turn was given they could not tell. Mordecai therefore wrote all these things. And if this book be the same that he wrote, as many think it is, I cannot but observe what a difference there is between Mordecai's style and Nehemiah's. Nehemiah, at every turn, takes notice of divine Providence and the good hand of his God upon him, which is very proper to stir up devout affections in the minds of his readers; but Mordecai never so much as mentions the name of God in the whole story. Nehemiah wrote his book at Jerusalem, where religion was in fashion and an air of it appeared in men's common conversation; Mordecai wrote his at Shushan the palace, where policy reigned more then piety, and he wrote according to the genius of the place. Even those that have the root of the matter in them are apt to lose the savour of religion, and let their leaf wither, when they converse wholly with those that have little religion. Commend me to Nehemiah's way of writing; that I would imitate, and yet learn from Mordecai's that men may be truly devout though they do not abound in the shows and expressions of devotion, and therefore that we must not judge nor despise our brethren. But, because there is so little of the language of Canaan in this book, many think it was not written by Mordecai, but was an extract out of the journals of the kings of Persia, giving an account of the matter of fact, which the Jews themselves knew how to comment upon.
  • II. A festival was instituted, to be observed yearly from generation to generation by the Jews, in remembrance of this wonderful work which God wrought for them, that the children who should be born might know it, and declare it to their children, that they might set their hope in God, Ps. 78:6, 7. It would be for the honour of God as the protector of his people, and the honour of Israel as the care of Heaven, a confirmation of the fidelity of God's covenant, an invitation to strangers to come into the bonds of it, and an encouragement to God's own people cheerfully to depend upon his wisdom, power, and goodness, in the greatest straits. Posterity would reap the benefit of this deliverance, and therefore ought to celebrate the memorial of it. Now concerning this festival we are here told,
    • 1. When it was observed-every year on the fourteenth and fifteenth days of the twelfth month, just a month before the passover, v. 21. Thus the first month and the last month of the year kept in remembrance the months that were past, even the days when God preserved them. They kept two days together as thanksgiving days, and did not think them too much to spend in praising God. Let us not be niggardly in our returns of praise to him who bestows his favours so liberally upon us. Observe, They did not keep the day when they fought, but the days when they rested, and on the fifteenth those in Shushan, and both those days they kept. The sabbath was appointed not on the day that God finished his work, but on the day that he rested from it. The modern Jews observe the thirteenth day, the day appointed for their destruction, as a fasting-day, grounding the practice on v. 31, the matters of their fastings and cry. But that refers to what was in the day of their distress (ch. 4:3, 16), which was not to be continued when God had turned their fasts into joy and gladness, Zec. 8:19.
    • 2. How it was called-The feast of Purim (v. 26), from Pur, a Persian word which signified a lot, because Haman had by lot determined this to be the time of the Jews' destruction, but the Lord, at whose disposal the lot is, had determined it to be the time of their triumph. The name of this festival would remind them of the sovereign dominion of the God of Israel, who served his own purposes by the foolish superstitions of the heathen, and outwitted the monthly prognosticators in their own craft (Isa. 47:13), frustrating the tokens of the liars and making the diviners mad, Isa. 44:25, 26.
    • 3. By whom it was instituted and enacted. It was not a divine institution, and therefore it is not called a holy day, but a human appointment, by which it was made a good day, v. 19, 22.
      • (1.) The Jews ordained it, and took it upon themselves (v. 27), voluntarily undertook to do as they had begun. v. 23. They bound themselves to this by common consent.
      • (2.) Mordecai and Esther confirmed their resolve, that it might be the more binding on posterity, and might come well recommended by those great names. They wrote,
        • [1.] With all authority (v. 29), as well they might, Esther being queen and Mordecai prime-minister of state. It is well when those who are in authority use their authority to authorize that which is good.
        • [2.] With words of peace and truth. Though they wrote with authority, they wrote with tenderness, not imperious, not imposing, but in such language as the council at Jerusalem use in their decree (Acts 15:29): "If you do so and so, you shall do well. Fare you well.' Such was the style of these letters, or such the salutation or valediction of them: Peace and truth be with you.
    • 4. By whom it was to be observed-by all the Jews, and by their seed, and by all such as joined themselves to them, v. 27. The observance of this feast was to be both universal and perpetual; the proselytes must observe it, in token of their sincere affection to the Jewish nation and their having united interests with them. A concurrence in joys and praises is one branch of the communion of saints.
    • 5. Why it was to be observed-that the memorial of the great things God had done for his church might never perish from their seed, v. 28. God does not work wonders for a day, but to be had in everlasting remembrance. What he does shall be for ever, and therefore should for ever be had in mind, Eccl. 3:14. In this affair they would remember,
      • (1.) Haman's bad practices against the church, to his perpetual reproach (v. 24): Because he had devised against the Jews to destroy them. Let this be kept in mind, that God's people may never be secure, while they have such malicious enemies, on whom they ought to have a jealous eye. Their enemies aim at no less then their destruction; on God therefore let them depend for salvation.
      • (2.) Esther's good services to the church, to her immortal honour. When Esther, in peril of her life, came before the king, he repealed the edict, v. 25. This also must be remembered, that wherever this feast should be kept, and this history read in explication of it, this which she did might be told for a memorial of her. Good deeds done for the Israel of God ought to be remembered, for the encouragement of others to do the like. God will not forget them, and therefore we must not.
      • (3.) Their own prayers, and the answers given to them (v. 31): The matters of their fastings and their cry. The more cries we have offered up in our trouble, and the more prayers for deliverance, the more we are obliged to be thankful to God for deliverance. Call upon me in the time of trouble, and then offer to God thanksgiving.
    • 6. How it was to be observed. And of this let us see,
      • (1.) What was here enjoined, which was very good, that they should make it,
        • [1.] A day of cheerfulness, a day of feasting and joy (v. 22), and a feast was made for laughter, Eccl. 10:19. When God gives us cause to rejoice why should we not express our joy?
        • [2.] A day of generosity, sending portions one to another, in token of their pleasantness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common.
        • [3.] A day of charity, sending gifts to the poor. It is not to our kinsmen and rich neighbours only that we are to send tokens, but to the poor and the maimed, Lu. 14:12, 13. Those that have received mercy must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that, when we are rejoicing and blessing God, the heart of the poor may rejoice with us and their loins may bless us.
      • (2.) What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue each day, and put up three prayers to God, in the first of which they praise God for counting them worthy to attend this divine service; in the second they thank him for the miraculous preservation of their ancestors; in the third they praise him that they have lived to observe another festival in memory of it. So bishop Patrick.
      • (3.) What it has since degenerated to, which is much worse. Their own writers acknowledge that this feast is commonly celebrated among them with gluttony, and drunkenness, and excess of riot. Their Talmud says expressly that, in the feast of Purim, a man should drink till he knows not the difference between Cursed be Haman, and Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to which was at first well intended: here is a religious feast turned into a carnival, a perfect revel, as wakes are among us. Nothing more purifies the heart and adorns religion than holy joy; nothing more pollutes the heart and reproaches religion than carnal mirth and sensual pleasure. Corruptio optimi est pessimaWhat is best becomes when corrupted the worst.