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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.
The fateful days in which God gives the victory over the enemies to his true confessors must never be forgotten but must be celebrated all over the world by every generation, because the remembrance of the future rest of souls and of the resurrection of the bodies on the day of judgment must be kept alive with firm hope among all the faithful. And no church of Christ in the whole world must be deprived of this religious celebration but, always remembering this truly saving rite, must be ready at any moment and make herself worthy of receiving future blessings so that what she now celebrates in this world with faith and hope she may possess there forever in true reality and eternal blessedness. In the meantime, while we journey as pilgrims, the zeal of the teachers and the admonishment of the church must lead us to follow the example of Esther and Mordecai in doctrine and zeal so that we may be always devout in observing this rite which is to be celebrated and performed.
For we require this admonition so that we will have always in our hearts the peace of Christianity, and will adopt the truth of the Gospel itself; which will prevent us from inadvertently falling, through discord and disagreement, into the errors of the heretics from which there can be no salvation but certain damnation and ruin. So all those who recognize that, through the seed of the word of God, they have been reborn in baptism from the Church and the ministry of the sacred teachers as sons to God the Father, are certainly required to fast in piety, i.e. to lead a pious, chaste and modest life; to send up the cries of their prayers and teachings; to celebrate the days of lots, i.e. of the victory to come, with reverence and firm hope; and to observe with robust faith and good works everything contained in the book of the two Testaments.
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SUMMARY
Esther 9:30 marks the official and widespread dissemination of a pivotal decree by Mordecai and Queen Esther throughout the vast Persian Empire. These authoritative letters, dispatched to all 127 provinces under King Ahasuerus's dominion, carried a profound message of "peace and truth," signifying the miraculous reversal of fortune for the Jewish people, their deliverance from impending annihilation, and the secure establishment of their well-being, along with the enduring veracity of the events that transpired. This verse solidifies the legitimacy and permanence of the newly instituted festival of Purim.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Irony is powerfully present, as the very same sophisticated royal postal system that carried Haman's decree of annihilation (as seen in Esther 3:13) now carries the letters of deliverance, peace, and truth. This dramatic reversal underscores the triumph of divine providence over human malice. Symbolism is also at play, as the "letters" themselves transcend mere documents to become potent symbols of authority, reversal of fortune, and the establishment of a new, lasting tradition. They are instruments of salvation and the formal recognition of God's unseen work. Furthermore, the phrase "words of peace and truth" functions as a form of Merism, where two complementary terms (peace and truth) are used to express a single, comprehensive idea – in this case, the complete and secure well-being of the Jewish people, founded upon the reliability of God's actions and the new, legitimate decree. The Contrast between the previous decree of death and the current decree of life, peace, and truth is stark and impactful, highlighting the magnitude of the deliverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:30 serves as a powerful testament to God's unseen yet undeniable sovereignty, demonstrating His profound ability to turn the most dire circumstances into opportunities for deliverance, the establishment of justice, and the flourishing of His people. The "words of peace and truth" are not merely human pronouncements but reflect the very character of God, who is the ultimate source of true peace and the embodiment of faithfulness and veracity. This verse vividly illustrates how God works through human agents and even through the structures of pagan empires to bring about His redemptive purposes, transforming decrees of death into decrees of life and celebration. It speaks profoundly to the biblical theme of God's unwavering covenant faithfulness to His people, ensuring their survival and flourishing despite overwhelming odds and the schemes of their enemies. The establishment of Purim, formally confirmed by these widely distributed letters, becomes a perpetual reminder across generations of God's providential care and the ultimate triumph of truth and righteousness over deception and wickedness.
REFLECTION AND APPLICATION
Esther 9:30 offers profound and enduring lessons for believers today. It serves as a powerful reminder that even when God's presence seems hidden or His voice silent, His providential hand is actively at work behind the scenes, orchestrating events to bring about His righteous and redemptive purposes. Just as the "words of peace and truth" brought assurance, security, and a future to the Jewish people, we are called to place our unwavering trust in God's unchanging character and His ultimate victory over all forms of evil. In a world often characterized by chaos, deception, and fear, this verse encourages us to actively seek, embrace, and courageously proclaim God's peace and truth. It highlights the spiritual importance of remembering God's past faithfulness in our lives and in the history of His people, allowing those memories to anchor our hope and strengthen our faith for the future. Furthermore, we are challenged to be active agents of peace and truth in our own spheres of influence, speaking words that build up, reconcile, bring clarity, and affirm God's ultimate reality in a world desperately needing His transformative presence.
Questions for Reflection
FAQ
Who exactly sent these letters, and what authority did they carry?
Answer: The letters described in Esther 9:30 were sent by Mordecai and Queen Esther. Esther 9:29 explicitly states, "Then Queen Esther, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim." This indicates a joint authorship with the highest possible authority short of the king's direct decree, given Esther's royal position and Mordecai's role as prime minister (second only to the king). The fact that they were sent "unto all the Jews" across "the hundred twenty and seven provinces of the kingdom of Ahasuerus" further underscores their official, legally binding, and universally recognized nature, ensuring widespread recognition and adherence to the newly established festival of Purim throughout the vast Persian Empire.
What is the deeper significance of the phrase "words of peace and truth" in this context?
Answer: The phrase "words of peace and truth" (Hebrew: divrei shalom ve'emeth) is profoundly significant. "Peace" (shalom) signifies far more than just the absence of conflict; it denotes a comprehensive state of wholeness, well-being, security, prosperity, and harmony. After facing the existential threat of annihilation, the Jewish people were now assured of their safety, flourishing, and restoration. "Truth" (emeth) refers to the firmness, reliability, and veracity of both the events that transpired and the new decree itself. It confirms that the miraculous deliverance was undeniably real and that the new royal edict, which allowed the Jews to defend themselves and established Purim, was legitimate, binding, and trustworthy. Together, these words encapsulate the complete and divinely orchestrated reversal of their fortunes from impending doom to established security, confirmed righteousness, and enduring celebration, serving as the core message of hope and assurance conveyed by the letters.
CHRIST-CENTERED FULFILLMENT
The "words of peace and truth" dispatched throughout the vast Persian Empire in Esther 9:30 powerfully foreshadow the ultimate and eternal "words of peace and truth" brought by Jesus Christ. While Esther's letters secured a temporary political peace and confirmed a historical truth for a specific people, Christ embodies the very essence of both. He is the Prince of Peace, who breaks down dividing walls of hostility and reconciles humanity to God through His sacrificial work on the cross, offering a profound spiritual peace that surpasses all human understanding (Ephesians 2:14; Philippians 4:7). Furthermore, Jesus unequivocally declared Himself to be "the way, the truth, and the life" (John 14:6), embodying the ultimate reality, faithfulness, and revelation of God. Unlike the decrees of earthly kings, which are temporary and limited, Christ's new covenant is an everlasting decree of grace and salvation, proclaimed not merely to 127 provinces but to the ends of the earth through His disciples (Matthew 28:19-20). The historical deliverance of the Jews in Esther, secured by letters of peace and truth, points to the infinitely greater spiritual deliverance from sin and eternal death offered by the Lamb of God, who takes away the sin of the world, whose very presence brings ultimate peace and whose word is absolute, unchanging truth (John 1:14).