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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.
So the days of lots—on which God gives his true followers victory over their enemies—will never fall into oblivion, but will be celebrated throughout the world in every generation since each of the faithful must declare, with firm hope, the coming rest of souls and the resurrection of bodies on the day of judgment; nor should any of the Churches of Christ throughout the world be bereft of this faith, but should be always mindful of this most salutary rite and be prepared at every moment, and should make themselves fit to receive the coming good so that what they celebrate here in this world they may possess there forever in faith and hope, in the truth of the thing itself and in eternal happiness. And for the present, while we are journeying through this life the ingenuity of the teachers, and the Church’s adherence to the precedent of Esther and Mordecai, ought to accomplish this along with us through teaching and exhortation, so that we are always devoted to the celebration and the cultivation of this faith.
Very often people’s evil schemes turn out differently than they had hoped and the trap they had placed to capture others ensnares them, as the Scripture confirms, “The wicked are ensnared in their traps. And whoever digs a pit will fall into it.” Therefore also Haman, who prefigures the enemies of the church, was obligated to suffer the death that he had prepared for Mordecai. The lot cast into the urn represents the machinations of the human mind; but the result of such machinations entirely depends on divine judgment. Therefore it is said through Solomon, “The lot is cast into the lap, but the decision is the Lord’s alone.”
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SUMMARY
Esther 9:27 records the profound and enduring commitment made by the Jewish people, their descendants, and all who would subsequently join their community, to perpetually observe the two days of Purim. This pivotal verse formally establishes an annual festival, ensuring that the miraculous divine deliverance from Haman's genocidal plot and the dramatic reversal of fortune would be commemorated across all generations and by all who identified with God's covenant people.
CONTEXT
Literary Context: This verse serves as the culminating legal and communal act in the establishment of the festival of Purim, following a narrative arc of existential threat and miraculous salvation. The preceding chapters detail Haman's wicked decree to annihilate the Jews, Esther's courageous intercession, and Mordecai's counter-decree, which empowered the Jews to defend themselves. The decisive victory over their enemies on the 13th of Adar, followed by feasting and gladness on the 14th and 15th, are detailed in Esther 9:17-22. Verse 27, along with the subsequent verses, formalizes this observance, emphasizing its perpetual nature and the communal adoption of this new tradition, thereby providing a foundational historical and theological anchor for the festival within the Jewish calendar.
Historical & Cultural Context: The events of the Book of Esther are set within the vast Persian Empire during the reign of King Ahasuerus (commonly identified as Xerxes I, 486-465 BC). This period finds a significant portion of the Jewish people living in the diaspora, having remained in Persia after the Babylonian exile rather than returning to Judah. This context highlights their vulnerable status as a minority group within a dominant pagan empire, subject to the arbitrary power of officials like Haman. The casting of lots (pur in Hebrew) by Haman to determine the day of destruction (Esther 3:7) was a common ancient Near Eastern practice for divination. The king's subsequent permission for the Jews to defend themselves, rather than passively face destruction, was an extraordinary act, reflecting a unique moment of royal favor and divine orchestration within a foreign land. The establishment of a new annual festival was a culturally recognized means of commemorating significant national events and ensuring their remembrance.
Key Themes: Esther 9:27 powerfully encapsulates several core themes woven throughout the Book of Esther. Firstly, Divine Providence is paramount; though God's name is conspicuously absent from the text, His unseen hand orchestrates every detail, turning Haman's evil intent for destruction into salvation for His people (a theme echoed in Genesis 50:20). Secondly, Commemoration and Remembrance are central, as the festival ensures that future generations will recall this pivotal deliverance, preventing the fading of historical memory and fostering ongoing gratitude. Thirdly, Unity and Continuity of the Covenant Community are underscored by the inclusion of "their seed" and "all such as joined themselves unto them" (Esther 8:17), illustrating the expansive and inclusive nature of God's people and the importance of transmitting faith traditions across generations. Lastly, the theme of Reversal and Triumph is vividly demonstrated, as a day intended for annihilation is transformed into a perpetual celebration of joy and victory, showcasing God's sovereign ability to turn sorrow into gladness (Psalm 30:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 9:27 employs several significant literary devices to convey its profound message. The most prominent is Commemoration, as the entire purpose of the decree is to establish a lasting memory of God's miraculous deliverance. This is powerfully reinforced by the phrase "so as it should not fail," which acts as a strong statement of intent for perpetual remembrance and intergenerational transmission. There is also an element of Covenant Language in "took upon them, and upon their seed," echoing the patterns of covenant commitment found throughout the Old Testament, where responsibilities and blessings are passed down through generations, binding the community to God's past acts. Furthermore, the verse functions as a Legal Decree or Ordinance, formalizing a new religious practice within the Jewish calendar, giving it authority and permanence. The underlying Irony of the festival's name, Purim (from pur, "lot"), which was Haman's chosen method for destruction, serves as a constant and poignant reminder of God's dramatic reversal of evil into good.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:27 profoundly illustrates the theological principle of remembrance as a cornerstone of faith and communal identity. Just as Israel was repeatedly commanded to remember the Exodus and God's covenant faithfulness, the establishment of Purim underscores the vital importance of recalling God's specific acts of salvation in history. This act of communal "ordaining" and "taking upon them" reflects a deep covenantal commitment, where the people willingly bind themselves and their descendants to a perpetual act of worship and thanksgiving for divine intervention. It powerfully demonstrates that even when God's name is not explicitly mentioned in the narrative, His providential hand is sovereignly at work, turning the malicious schemes of the wicked into opportunities for His glory and His people's deliverance. This commitment to remembrance is not merely nostalgic but is designed to cultivate ongoing faith, gratitude, and trust in God's unfailing faithfulness across generations, ensuring that the lessons of His power and grace are never forgotten.
REFLECTION AND APPLICATION
Esther 9:27 serves as a powerful reminder for believers today about the enduring importance of intentional remembrance and communal commitment. In a world prone to forgetfulness and the erosion of shared history, this verse challenges us to actively recall and celebrate God's faithfulness in our personal lives and in the collective history of the church. Just as the Jews committed to passing down the story of their miraculous deliverance, we are called to be diligent in sharing our testimonies of God's redemptive work with future generations, ensuring that the narrative of His grace and power "should not fail." This involves not only recounting past victories but also cultivating a spirit of gratitude that transforms adversity into occasions for joy and thanksgiving. It underscores that our faith is not merely individual but deeply communal, requiring collective effort to uphold traditions, biblical truths, and shared experiences that nourish the soul and strengthen the body of Christ for generations to come.
Questions for Reflection
FAQ
What is the significance of the phrase "all such as joined themselves unto them" in Esther 9:27?
Answer: The phrase "all such as joined themselves unto them" (וְכָל־הַנִּלְוִים עֲלֵיהֶם, v'khol ha-nilvim aleihem) is highly significant as it demonstrates the inclusive and expansive nature of the Jewish community and the Purim observance. It refers to proselytes or Gentiles who, witnessing God's powerful deliverance and the favor shown to the Jews, chose to convert to Judaism and identify with the covenant people. Esther 8:17 explicitly states that "many of the people of the land became Jews; for the fear of the Jews fell upon them." This inclusion underscores that God's redemptive work extends beyond ethnic boundaries, welcoming all who choose to align themselves with His people and His purposes. It highlights the expansive nature of God's covenant and the communal aspect of faith, where new members are brought into the shared history and future of the people of God, participating in their blessings and responsibilities.
CHRIST-CENTERED FULFILLMENT
Esther 9:27, with its emphasis on the perpetual remembrance of a great deliverance, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The deliverance from Haman's plot, while miraculous and vital for the physical survival of God's people, was a temporal salvation from physical death. Christ, however, offers an eternal deliverance from the far greater enemies of sin, death, and the devil. Just as the Jews "ordained, and took upon them" the observance of Purim, believers in Christ "take upon them" the new covenant, sealed by His precious blood, through which we are saved and brought into an eternal relationship with God. The Passover, which profoundly foreshadowed Christ's sacrifice as the ultimate Paschal Lamb (1 Corinthians 5:7), was a perpetual ordinance of remembrance, much like Purim. Now, the Lord's Supper serves as our perpetual feast of remembrance, where we "proclaim the Lord's death until he comes" (1 Corinthians 11:26). The inclusion of "all such as joined themselves unto them" in Esther powerfully foreshadows the New Testament reality where, through Christ, there is no longer Jew or Gentile, slave or free, male or female, but all who believe are one in Him, forming a new spiritual Israel, the church (Galatians 3:28). Christ's decisive victory on the cross ensures that the "seed" of Abraham (spiritual descendants) will never fail, and His deliverance is a "writing" that cannot be annulled, securing our salvation for all time through His perfect and eternal sacrifice (Hebrews 9:11-14). Thus, Purim, a shadow of a greater reality, points to the ultimate and eternal celebration of joy found in the finished work of the Lamb of God, who takes away the sin of the world and establishes an everlasting kingdom (John 1:29).