TRV
See on the biblical-era map
Study This Verse
Commentary on Esther 9 verses 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, 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.
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.
Continue studying Esther 9:23 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Esther 9:23 records the decisive moment when the Jewish people, with profound gratitude and collective resolve, formally and voluntarily committed to the annual observance of Purim. This act solidified a tradition commemorating their miraculous deliverance from Haman's genocidal plot, transforming a spontaneous celebration into an enduring, divinely ordained custom. The verse underscores their enthusiastic embrace of this celebration, not merely as a response to Mordecai's directive, but as a heartfelt undertaking to perpetually remember God's providential hand in their salvation.
CONTEXT
Literary Context: Esther 9:23 is strategically placed in the concluding narrative of the Book of Esther, following the dramatic reversal of fortune for the Jewish people. The preceding verses in chapter 9 detail the bloody, yet divinely sanctioned, self-defense of the Jews against their enemies throughout the vast Persian Empire (compare Esther 9:1-19). This victory was made possible by the counter-decree issued by King Ahasuerus at Esther's and Mordecai's request, which permitted the Jews to defend themselves on the very day Haman had intended for their annihilation (see Esther 8:11). Immediately prior to verse 23, Mordecai had formally instituted the annual observance of Purim, instructing the Jews to celebrate these days of deliverance with feasting, joy, and the exchange of gifts (as detailed in Esther 9:20-22). Verse 23 serves as the communal affirmation and acceptance of this new tradition, solidifying its place in their future observances and establishing its enduring legacy as an act of corporate memory and worship.
Historical & Cultural Context: The events of Esther are set within the vast Achaemenid Persian Empire, likely during the reign of King Ahasuerus (commonly identified with Xerxes I, 486-465 BC). The Jewish people, many of whom remained in exile from their homeland, constituted a vulnerable minority dispersed across this immense empire. The irrevocability of royal decrees, once issued (as seen in Esther 8:8), made Haman's initial decree for their annihilation an existential threat. The unique solution—a counter-decree allowing self-defense—was an extraordinary testament to God's unseen hand working through human instruments like Esther and Mordecai. The establishment of a new annual feast, such as Purim, was a common practice in the ancient Near East to commemorate significant national deliverances or victories, akin to Israel's Passover celebration. This voluntary adoption of a new tradition by the entire Jewish community underscores their profound gratitude and their collective desire to perpetuate the memory of their miraculous salvation for future generations, ensuring that the lessons of divine providence and human courage would not be forgotten.
Key Themes: This verse powerfully contributes to several overarching themes woven throughout the Book of Esther. Foremost is the theme of Divine Providence, where God's unseen hand orchestrates events, turning what was intended for evil into good, a concept echoed in Genesis 50:20). The Jews' deliverance from annihilation is a powerful testament to God's unwavering faithfulness to His covenant people, even when His name is not explicitly mentioned in the narrative. Another central theme is Remembrance and Gratitude, as the institution of Purim ensures that the miraculous salvation is never forgotten, fostering a perpetual spirit of thanksgiving and communal identity. Communal Solidarity and Action are also vividly evident, as the entire Jewish community "undertook" this commitment, demonstrating their unity and shared experience of deliverance, transforming individual joy into a collective, enduring celebration. Finally, Effective Leadership is highlighted through Mordecai, whose wisdom and authority not only thwarted Haman's plot but also established a lasting legacy of remembrance, as seen in his written instructions and his subsequent rise to prominence (compare Esther 10:3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 9:23 masterfully employs several literary techniques to convey its profound message. The verse functions as a powerful act of Communal Affirmation and Formal Ratification, solidifying the institution of Purim that was first proposed and spontaneously celebrated in the preceding verses. It provides a sense of Narrative Resolution for the immediate conflict, showcasing the positive and lasting outcome of the Jews' deliverance and the establishment of a memorial. The phrase "undertook to do as they had begun" utilizes Repetition of Action, emphasizing the continuity and intentionality of their commitment; it transforms a spontaneous act into a deliberate, annual observance. Furthermore, there is an Implied Covenant or agreement between Mordecai's authoritative written instructions and the people's willing acceptance, establishing a foundational tradition that binds future generations to this pivotal Jewish holiday. The verse's concise nature, yet profound implication, creates a sense of finality and establishment for the feast of Purim.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:23, though seemingly a simple declaration of commitment, resonates with profound theological implications regarding God's unwavering faithfulness and the vital importance of communal remembrance. Even without explicit mention of God's name, the establishment of Purim is a powerful testament to His sovereign providence, which miraculously turned a decree of death into a celebration of life. This act of "undertaking" to remember parallels God's own covenantal faithfulness to His people, ensuring their survival and flourishing against all odds. It underscores the biblical principle that gratitude for divine deliverance should lead to intentional, communal practices that perpetuate the memory of God's mighty acts, fostering a corporate identity rooted in His saving power and ensuring that His works are not forgotten by subsequent generations.
REFLECTION AND APPLICATION
Esther 9:23 offers a compelling model for believers today: the active, voluntary commitment to remember and celebrate God's faithfulness. Just as the Jews enthusiastically embraced Purim to recall their miraculous deliverance, we are called to intentionally remember God's past interventions in our lives and in the grand narrative of salvation. This remembrance is not passive; it's an "undertaking," an active choice to integrate gratitude and recognition of God's providence into our daily lives and communal practices. It encourages us to establish personal and corporate disciplines—whether through regular worship, personal journaling, or family traditions—that help us acknowledge God's unseen hand working through all circumstances, turning potential despair into profound joy. By remembering, we strengthen our faith, cultivate a spirit of thanksgiving, and ensure that the legacy of God's goodness is passed on to future generations, inspiring them to trust in His unfailing love and sovereign care.
Questions for Reflection
FAQ
Why is the Book of Esther unique for not mentioning God's name, yet still emphasizing His providence?
Answer: The Book of Esther is indeed unique in the biblical canon for its complete absence of any direct mention of God's name, prayer, or explicit divine intervention. However, this absence paradoxically highlights God's pervasive and subtle providence. The narrative meticulously details a series of "coincidences" and reversals—Esther's ascent to queen, Mordecai's timely discovery of a plot against the king, the king's sleepless night leading to Mordecai's honor, and Haman's gallows being used for himself—all of which point to an unseen, sovereign hand orchestrating events for the deliverance of His people. The human agency of Esther and Mordecai is central, but the outcome is clearly beyond human control, demonstrating that God works through ordinary people and seemingly ordinary circumstances to accomplish His extraordinary purposes. This literary choice may serve to emphasize that God is at work even when He seems hidden or silent, reminding us that His faithfulness does not depend on our perception of His presence, but on His unchanging character and covenant promises. The establishment of Purim, as described in Esther 9:20-22, is the people's recognition of this divine intervention, even if God's name is not explicitly spoken.
What is the significance of Purim for Jewish people today?
Answer: For Jewish people worldwide, Purim remains a joyous and highly celebrated annual holiday. It commemorates the miraculous deliverance of the Jewish people from the genocide planned by Haman in ancient Persia. The significance extends beyond historical remembrance; it is a vibrant celebration of Jewish survival, resilience, and the enduring faithfulness of God. Observances typically include reading the Megillah (Book of Esther) publicly, often with boisterous noise-making to drown out Haman's name; exchanging gifts of food and drink (Mishloach Manot); giving charity to the poor (Matanot La'Evyonim); and enjoying a festive meal (Seudat Purim). The holiday emphasizes themes of joy, unity, and the reversal of fortune, serving as a powerful reminder that even in times of great threat, God's providence can turn sorrow into gladness and mourning into celebration, as highlighted in Esther 9:22.
CHRIST-CENTERED FULFILLMENT
Esther 9:23, with its emphasis on the Jewish people's voluntary "undertaking" to commemorate their deliverance, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The dramatic reversal of fortune experienced by the Jews—from a decree of death to a celebration of life—powerfully foreshadows the infinitely greater reversal accomplished through Christ's atoning sacrifice. Just as Mordecai's written decree brought salvation and a new tradition to his people, so the "written" word of God, culminating in the person of Jesus, brings ultimate and eternal deliverance. Humanity, under the universal sentence of spiritual death due to sin (as clearly stated in Romans 6:23), faced an annihilation far more dire than Haman's plot. Yet, through the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), God orchestrated a divine reversal of cosmic proportions. Christ, by becoming a curse for us on the cross (Galatians 3:13), cancelled the record of debt that stood against us (Colossians 2:14), transforming our spiritual death into eternal life and reconciliation with God. The joy of Purim, born out of a specific historical deliverance, points to the boundless and eternal joy found in salvation through Christ, who makes all who believe in Him a new creation (2 Corinthians 5:17). Believers "undertake" to remember this ultimate deliverance through baptism, communion, and lives of worship, celebrating the One who ensures that for those who love Him, all things work together for good (Romans 8:28).