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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 9:20–32. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Est 9:20.
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, Psa 78:6, Psa 78:7. 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, Est 9:21. 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 Est 9:31, the matters of their fastings and cry. But that refers to what was in the day of their distress (Est 4:3, Est 4:16), which was not to be continued when God had turned their fasts into joy and gladness, Zac 8:19.
2.How it was called - The feast of Purim (Est 9:26), 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, Isa 44:26.
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, Est 9:19, Est 9:22.
(1.)The Jews ordained it, and took it upon themselves (Est 9:27), voluntarily undertook to do as they had begun. Est 9:23. 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 (Est 9:29), 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 (Act 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, Est 9:27. 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, Est 9:28. 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, Ecc 3:14. In this affair they would remember,
(1.)Haman's bad practices against the church, to his perpetual reproach (Est 9:24): 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, Est 9:25. 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 (Est 9:31): 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 (Est 9:22), and a feast was made for laughter, Ecc 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, Luk 14:12, Luk 14:13. 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 pessima - What is best becomes when corrupted the worst.
Historical interpretation
Five Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
When the whole nation of Israel was about to perish, blessed Esther defeated the tyrant’s anger simply by fasting and praying to God. By faith she changed the ruin of her people into safety. Those days are feast days for Israel; they used to call a feast when an enemy was slain or a conspiracy against the people was broken up and Israel was delivered. That is why Moses established the Feast of the Passover: because Pharaoh was killed and the people were delivered from bondage. So then, especially when tyrants were slain, temporal feasts and holidays were established in Judea. Now, however, the devil, that tyrant against the whole world, is slain. Therefore, our feast does not relate only to time but to eternity. It is a heavenly feast! We do not announce it as a shadow or a picture or a type but as the real thing.
In the face of all this, brothers and sisters, what should we do but give thanks to God, the king of all? Let us start by crying out the words of the psalm, “Blessed is the Lord, who has not let them eat us up.” Let us keep the feast in that way that he has established for our salvation—the holy day of Easter—so that we, along with the angels, may celebrate the heavenly feast. Remember that Israel, coming out of affliction to a state of rest, sang a song of praise for the victory as they kept the feast. And in the time of Esther the people kept a feast to the Lord because they had been delivered from a deadly decree. They called a feast, thanking and praising the Lord because he had changed the situation for them. Therefore, let us keep our promises to the Lord, confess our sins, and keep the feast to him—in behavior, moral conduct, and way of life. Let us keep it by praising the Lord, who has disciplined us so lightly but has never failed us nor forsaken us nor stopped speaking to us.
For those who always faithfully perform pious labors, and good works, and who generously give charity, are fighting for this so that they will be worthy to win entry to eternal life in faith, hope and charity, in accordance with the teachings of the Gospels and the apostles; and so that by comforting both themselves—and those who obey them—in the midst of the troubles of this world, they will gain strength. So by rejoicing in hope they are patient in times of tribulation, they pray without respite, they give thanks for everything, and with pious prayers they place their suffering in the hands of the faithful Lord so that they may be repaid, through his help, with eternal happiness.
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Summary
Esther 9:22 encapsulates the profound divine reversal experienced by the Jewish people within the Persian Empire, transforming a day ordained for their annihilation into an annual celebration of God's miraculous deliverance. This verse formally establishes the festival of Purim, mandating its perpetual observance through communal feasting and joy, alongside specific acts of generous charity, including the sending of food portions to one another and gifts to the poor, thereby memorializing God's providential hand in turning their deepest sorrow into triumphant gladness.
Context
Literary Context
Esther 9:22 serves as the culminating statement and formal institution of the Purim festival, immediately following the climactic events of the book. The preceding chapters meticulously detail Haman's genocidal decree against the Jews, the casting of lots (pur) to determine the fateful day, and the courageous, divinely-guided actions of Queen Esther and Mordecai. Chapters 8 and 9 then narrate the king's counter-decree, which empowered the Jews to defend themselves, leading to their decisive victory over their enemies on the 13th of Adar. The subsequent days, the 14th and 15th of Adar, became days of rest and celebration, first for those in the provinces and then for those in the capital city of Susa. Verse 22, along with the subsequent verses (Esther 9:23-32), solidifies these historical events into a perpetual, annual festival, meticulously outlining its communal and charitable components, thus transforming a singular act of deliverance into an enduring tradition for future generations.
Historical & Cultural Context
The narrative of Esther unfolds during the reign of Ahasuerus (commonly identified as Xerxes I, 486-465 BC) within the vast and diverse Persian Empire, with Susa serving as its opulent capital. The Jewish people, a dispersed minority living in exile or as descendants of exiles, faced existential threat from Haman's plot, which exploited existing prejudices and the king's absolute, irrevocable decree. Persian law dictated that a royal edict, once sealed, could not be rescinded; thus, the counter-decree had to grant the Jews the right to self-defense rather than directly nullifying the original order. The concept of "feasting and joy" was a customary ancient Near Eastern response to significant victories, deliverances, or communal celebrations, typically involving elaborate banquets and public revelry. The specific practices of "sending portions one to another, and gifts to the poor" reflect deeply ingrained ancient customs of communal solidarity, hospitality, and care for the vulnerable, often integral to religious festivals or times of profound blessing, ensuring that all members of society, regardless of their economic status, could partake in the collective joy and bounty.
Key Themes
This verse powerfully encapsulates several overarching themes central to the book of Esther and broader biblical theology. Foremost is Divine Providence and Reversal, illustrating God's unseen yet active hand in orchestrating events to deliver His people from certain destruction, dramatically turning a day of decreed sorrow into one of profound joy. This echoes the theological principle found in passages like Genesis 50:20, where human evil is ultimately repurposed by God for good. Another prominent theme is Joy and Celebration as a Mandated Response to God's deliverance. The emphasis on "feasting and joy" underscores that gladness and gratitude are not merely optional emotions but commanded expressions of thanksgiving for divine rescue, transforming a moment of lament into one of exultation. Furthermore, the instructions for "sending portions one to another, and gifts to the poor" highlight Communal Solidarity and Charity. This practice emphasizes the importance of sharing blessings within the community and extending compassion to the vulnerable, reflecting a core tenet of biblical justice and mercy, as seen in the Mosaic Law's provisions for the poor and needy (e.g., Deuteronomy 15:7-11). Finally, the establishment of Purim ensures Remembrance and Commemoration, guaranteeing that future generations would recall God's faithfulness and the miraculous deliverance, thereby preserving their identity and faith.
Exposition and Analysis
Key Word Analysis
This verb (H2015, הָפַךְ) is a primitive root meaning "to turn about or over." By implication, it signifies a complete and radical change, an overturning or perversion. In Esther 9:22, its usage powerfully conveys that the very essence and purpose of the day—from one of impending doom and lamentation—were entirely inverted by divine providence into a day of exultant joy and celebration. This word emphasizes the dramatic, unexpected, and fundamental nature of God's intervention, transforming the day's character from negative to positive.
The term (H4960, מִשְׁתֶּה) derives from a root meaning "to drink," and by implication, refers to a drinking party, banquet, or generally, a feast. It denotes a celebratory meal characterized by abundance, merriment, and communal gathering. In the ancient world, feasts were often associated with significant events, victories, or religious observances. Here, "feasting" signifies the joyful, public, and communal expression of gratitude and relief, moving beyond mere survival to a vibrant celebration of life and deliverance.
These two phrases describe specific acts of charity and communal sharing. "Portions" (H4490, מָנוֹת) refers to something weighed out, a division, or specifically a ration of food or goods. "Gifts" (H4979, מַתָּנוֹת) refers to a present or offering, and "poor" (H34, אֶבְיוֹנִים) refers to the destitute, beggars, or needy. Together, "sending portions one to another" and "gifts to the poor" underscore the social and ethical dimensions of the festival. The former fosters solidarity and shared joy among friends and neighbors, while the latter is a direct command for active benevolence towards the needy, ensuring that even the most vulnerable members of society could participate in the celebration and experience the blessing of deliverance. These acts transform individual relief into collective responsibility and generosity.
Verse Breakdown
"As the days wherein the Jews rested from their enemies"
This clause establishes the historical and temporal basis for the celebration. It refers to the 14th and 15th days of the month of Adar, which immediately followed the successful defense of the Jewish people against their adversaries throughout the Persian Empire. The word "rested" (H5117, nûwach) implies a cessation of conflict, a moment of peace, security, and relief after a period of intense struggle and the existential threat of annihilation. It marks the definitive transition from active combat to a state of triumph and profound relief.
"and the month which was turned unto them from sorrow to joy"
This phrase highlights the miraculous and divinely orchestrated reversal of fortune. The month of Adar, originally designated by Haman's lot (pur) for the destruction of the Jews (H3064, Yᵉhûwdîy), was supernaturally transformed. What was intended as a period of deep sorrow (H3015, yâgôwn), mourning, and despair became a time of profound gladness and exultation (H8057, simchâh), powerfully underscoring God's providential intervention and the complete inversion of their circumstances.
"and from mourning into a good day"
This further emphasizes the dramatic shift in the emotional and spiritual state of the Jewish people. "Mourning" (H60, ʼêbel) signifies lamentation, grief, and public displays of sorrow, often associated with death or national calamity. This state was replaced by a "good day" (H2896, ṭôwb and H3117, yôwm), which implies a day of blessing, prosperity, and well-being, a day filled with goodness and divine favor, signifying complete deliverance, restoration, and flourishing.
"that they should make them days of feasting and joy"
This clause sets forth the primary mode of celebration and the mandate for its perpetual observance. The deliverance was not to be merely acknowledged but actively celebrated (H6213, ʻâsâh) through communal "feasting" (H4960, mishteh), involving banquets and celebratory meals, and overt expressions of "joy" (H8057, simchâh). This command institutionalizes the celebratory response, ensuring that the memory of deliverance is perpetually associated with gladness, communal merriment, and thanksgiving.
"and of sending portions one to another"
This specifies a key practice of the festival, emphasizing communal solidarity and shared blessing. "Sending portions" (H4916, mishlôwach and H4490, mânâh) refers to the exchange of food or other gifts among friends (H7453, rêaʻ), family, and neighbors (H376, ʼîysh). This act fosters unity, strengthens social bonds, and spreads the joy and bounty of the celebration throughout the community, ensuring that all share in the blessing and acknowledge their interconnectedness.
"and gifts to the poor"
This final clause mandates an essential act of charity and compassion. The celebration of deliverance was not to be exclusive but inclusive, extending to the most vulnerable members of society (H34, ʼebyôwn). Providing "gifts" (H4979, mattânâh) to the poor ensured that those who lacked resources could also partake in the feasting and experience the joy of the occasion, reflecting a deep commitment to justice, mercy, and communal responsibility within the Jewish community.
Literary Devices
Esther 9:22 masterfully employs Juxtaposition and Antithesis to underscore the dramatic reversal at the heart of the Purim narrative. The stark contrasts between "sorrow to joy" and "mourning into a good day" vividly portray the complete transformation of the Jewish people's circumstances. This antithetical pairing powerfully highlights the miraculous nature of their deliverance, emphasizing how God turned their impending doom into a cause for exuberant celebration. Furthermore, the verse utilizes Commemorative Language, not only describing the historical event but also prescribing its perpetual observance, thereby establishing a lasting tradition. The repetition of the theme of "feasting and joy" (implied through "good day" and explicitly stated as "days of feasting and joy") serves as a form of Emphasis, reinforcing the desired emotional and communal response to God's intervention. The prescribed actions of "sending portions one to another, and gifts to the poor" also function as Symbolism, representing the unity, gratitude, and social responsibility that define the festival, transforming a historical event into a living, ethical practice.
Theological and Thematic Connections
Esther 9:22 stands as a profound theological statement on God's active, though often unseen, providence in the affairs of humanity. It underscores the truth that even in moments of extreme peril and human plotting, God can orchestrate a complete reversal, transforming despair into delight. This verse teaches that joy is not merely an emotion but a commanded response to divine deliverance, and that true celebration involves extending generosity and care to others, especially the vulnerable. The establishment of Purim ensures that the memory of God's faithfulness and the community's shared experience of salvation are passed down through generations, fostering a perpetual spirit of gratitude, reliance on divine sovereignty, and communal responsibility.
Reflection and Application
Esther 9:22 offers profound insights for believers today, reminding us that God's power is not limited by human circumstances, political decrees, or evil intentions. Just as He dramatically turned the tide for the Jewish people, He can bring about radical transformation in our own lives and in the world around us. This verse calls us to cultivate a spirit of joyful gratitude, even in the aftermath of struggle, recognizing God's sovereign hand in our deliverances. It challenges us to move beyond mere personal relief to communal celebration and active generosity. Our joy should never be insular; rather, it should overflow into tangible acts of compassion and sharing, ensuring that others, particularly those in need, can also experience the goodness of God's provision and the blessing of the community. By intentionally remembering God's past faithfulness, as exemplified by the festival of Purim, we strengthen our hope for future interventions and are empowered to live out our faith with both gladness and practical, sacrificial love.
Questions for Reflection
FAQ
What is the significance of the phrase "turned unto them from sorrow to joy"?
This phrase, "turned unto them from sorrow to joy, and from mourning into a good day," is central to the meaning of Esther 9:22. It signifies a complete and miraculous reversal of fortune. The Hebrew word for "turned" (הָפַךְ, haphakh) implies a radical transformation, an inversion of circumstances. Originally, the 13th of Adar was designated by Haman's lot (pur) as a day of destruction and mourning for the Jewish people (see Esther 3:7). Through God's providential intervention, orchestrated through Esther and Mordecai, this very day became one of victory and deliverance. Thus, the phrase emphasizes that God not only averted disaster but fundamentally changed the nature of the day itself, converting what was intended for evil into a cause for profound celebration and gladness. It highlights the sovereign power of God to bring good out of seemingly hopeless situations, demonstrating His ability to redeem even the most dire circumstances.
Christ-Centered Fulfillment
Esther 9:22, with its powerful theme of sorrow turned to joy and deliverance through a divinely orchestrated reversal, finds its ultimate and most profound fulfillment in Jesus Christ. The Jewish people's miraculous rescue from Haman's genocidal plot foreshadows humanity's far greater need for salvation from the dominion of sin and death. Just as the Jews were delivered from a decree of annihilation, so too are believers delivered from the curse of the law and the power of sin through Christ's atoning sacrifice on the cross. The "mourning" of humanity under sin's condemnation is definitively "turned into a good day" of redemption and new life through the resurrection of Jesus, who conquered death and opened the way to eternal joy (as promised in Romans 6:23). The "feasting and joy" of Purim anticipate the glorious eschatological banquet, the "marriage supper of the Lamb," where believers will forever celebrate in the presence of their Redeemer (foretold in Revelation 19:7-9). Moreover, the command to send "portions one to another, and gifts to the poor" finds its ultimate expression in Christ's own self-giving, as He, being rich, became poor that we might become rich through His poverty (as described in 2 Corinthians 8:9). This also inspires the new covenant community's call to sacrificial love and generosity, reflecting the very heart of God (demonstrated by the early church in Acts 2:44-45). Thus, Purim's celebration of physical deliverance points forward to the spiritual and eternal deliverance accomplished by the true King, Jesus, who transforms our deepest sorrows into everlasting joy.