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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 9:31 formally establishes the annual observance of Purim, solidifying a tradition initiated by Mordecai and Queen Esther. This pivotal verse confirms the decree for future generations, ensuring the perpetual remembrance of God's miraculous deliverance of the Jewish people from Haman's genocidal plot. It uniquely emphasizes not only the festive aspects of feasting and joy but also the solemn remembrance of the fastings and cries that preceded their salvation, underscoring a balanced approach to commemorating divine intervention.
CONTEXT
Literary Context: Esther 9:31 serves as the culminating decree in the book's narrative concerning the establishment of Purim. Following the dramatic reversal of Haman's decree and the Jews' victorious self-defense on the 13th of Adar, the 14th (and 15th for Shushan) became days of rest and feasting, as detailed in Esther 9:17-18. Mordecai had already sent out initial letters instructing the Jews to observe these days annually with feasting, joy, and the exchange of gifts, as recorded in Esther 9:20-22. The people had enthusiastically accepted this custom for themselves and their descendants, as affirmed in Esther 9:27-28. Verse 31 then describes a second, more formal letter from Esther, co-signed by Mordecai, which "confirms" and "enjoins" these practices, crucially adding the specific remembrance of the fasts. This progression signifies a movement from spontaneous, joyous celebration to an officially sanctioned, enduring religious observance, ensuring its perpetuity and theological depth.
Historical & Cultural Context: The events of Esther unfold within the vast Persian Empire during the reign of Ahasuerus (commonly identified as Xerxes I, 486-465 BC). Jews were dispersed throughout the 127 provinces, a diaspora community living under foreign rule, often vulnerable to the whims of imperial power. Royal decrees in Persia were famously immutable once issued, as highlighted in Esther 8:8, making the issuance of a counter-decree by the king, influenced by Esther and Mordecai, a monumental act of divine providence. The establishment of new festivals was a common practice in ancient cultures, often commemorating significant national events or deliverances. For the Jewish people, while feasts like Passover and Sukkot were divinely ordained from antiquity, Purim stands out as a post-exilic, humanly instituted (though profoundly divinely inspired) festival. It reflects the community's response to a unique, existential deliverance. The inclusion of "fastings and their cry" reflects a common ancient Near Eastern and biblical practice of fasting and lamentation in times of distress, often preceding a period of celebration upon deliverance, thus grounding the joy in a memory of profound dependence.
Key Themes: This verse powerfully reinforces several themes central to the book of Esther. Foremost is the theme of Divine Providence, where God's sovereign hand is at work behind the scenes, orchestrating events for the salvation of His people, even when His name is never explicitly mentioned in the text. The dramatic reversal of Haman's plot from destruction to deliverance is a testament to this hidden yet active providence, vividly portrayed in Esther 9:1-5. Another key theme is Communal Remembrance and Identity. The annual observance of Purim ensures that the memory of God's faithfulness and the resilience of the Jewish people are passed down through generations, solidifying their identity and faith. The verse also highlights Responsible Leadership through Mordecai and Esther, who utilize their positions of influence to secure the well-being and spiritual heritage of their people. Finally, the inclusion of "fastings and their cry" introduces the theme of Joy and Solemnity Intertwined, demonstrating that true celebration acknowledges the preceding struggle and the humble dependence on God that led to deliverance, echoing Esther's initial call for a fast in Esther 4:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Inclusion is evident in the specific mention of "the fastings and their cry" alongside the implicit feasting and joy, demonstrating a comprehensive and balanced approach to remembrance that encompasses both solemnity and celebration. This creates a powerful Contrast between the initial despair and the ultimate celebration, highlighting the magnitude of the turnaround orchestrated by divine providence. The Repetition of ideas related to establishment and decree ("confirm," "enjoined," "decreed") emphasizes the authoritative and binding nature of the Purim observance, ensuring its perpetuity and universal acceptance among the Jewish people. Furthermore, the entire festival of Purim, as confirmed in this verse, functions as a powerful Symbolism of God's hidden providence and His ability to turn evil intentions into good outcomes, even when His name is not explicitly invoked within the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:31 profoundly articulates the theological principle of remembrance, a cornerstone of biblical faith. Just as God commanded Israel to remember His mighty acts of deliverance, this verse demonstrates the community's faithful response to God's sovereign intervention, even when His presence is subtly veiled. The establishment of Purim underscores that God's covenant faithfulness extends to His people in all circumstances, even in the diaspora and under foreign rule. It teaches that God works through human agents and political means to achieve His purposes, orchestrating events behind the scenes. The inclusion of "fastings and their cry" alongside celebration provides a template for holistic spiritual remembrance: acknowledging both the desperation that drove them to God and the joyous deliverance He provided. This balance fosters humility in triumph and hope in adversity, recognizing that true joy is often born out of profound dependence and earnest supplication.
REFLECTION AND APPLICATION
Esther 9:31 offers a timeless invitation to cultivate a deep and intentional practice of remembrance in our own lives, both individually and communally. Just as the Jews were enjoined to recall God's dramatic deliverance, we are called to actively remember God's faithfulness, His interventions, and His provision in our personal histories and in the broader narrative of His people. This verse encourages us to establish our own "days of Purim"—moments, practices, or traditions—that serve as tangible reminders of God's goodness and our dependence on Him. It teaches us to embrace a spirituality that can hold both profound sorrow and exuberant joy, recognizing that our greatest deliverances often emerge from our deepest cries. By remembering the "fastings and their cry," we are reminded that humility, repentance, and earnest prayer are often the precursors to God's most powerful acts of salvation, fostering a balanced perspective that celebrates God's triumph while never forgetting the journey of faith that led there.
Questions for Reflection
FAQ
Why is God's name not explicitly mentioned in the book of Esther, yet a religious festival is established based on its events?
Answer: While God's name is conspicuously absent from the text of Esther, His presence and sovereign hand are undeniably central to the narrative. The book implicitly portrays God as working behind the scenes, orchestrating seemingly coincidental events—Esther becoming queen, Mordecai uncovering a plot, the king's sleepless night (Esther 6:1)—to deliver His people. The establishment of Purim, as confirmed in Esther 9:31, is the human response to this divine, though hidden, providence. It teaches that God is active in the world even when He is not overtly declared, demonstrating His faithfulness to His covenant people through the natural course of events and human agency. The absence of His name may also underscore the precariousness of the Jewish situation in the diaspora, where God's intervention might not be as overt as in the days of the Exodus, yet no less real, requiring a deeper discernment of His hand.
What is the significance of including "the matters of the fastings and their cry" in the observance of Purim?
Answer: The inclusion of "the fastings and their cry" alongside the feasting is profoundly significant. It ensures that Purim is not merely a celebration of victory but a holistic remembrance that encompasses the full spectrum of the experience—from desperation to deliverance. It explicitly recalls the period of intense distress, mourning, and fervent prayer (such as Esther's call for a three-day fast in Esther 4:16) that preceded God's miraculous intervention. This element serves several crucial purposes: it fosters humility by reminding the celebrants of their utter dependence on God during their time of peril; it deepens gratitude by contrasting the former despair with the present joy; and it provides a model for spiritual remembrance that acknowledges both the solemnity of suffering and the exuberance of salvation. It teaches that true joy is often born out of a crucible of prayer and reliance on God, and that genuine celebration integrates the memory of the struggle that preceded the triumph.
CHRIST-CENTERED FULFILLMENT
Esther 9:31, in its confirmation of Purim, powerfully foreshadows the ultimate deliverance and reversal found in Jesus Christ. Just as the Jews were rescued from certain death through the unexpected elevation of Esther and Mordecai, humanity, condemned by sin, finds salvation through the unexpected and humble incarnation of God in Christ. Haman's gallows, intended for Mordecai, became the instrument of Haman's own demise, a profound irony that points to the cross of Christ. What the enemy intended for destruction—the crucifixion of Jesus—God used as the means of ultimate victory over sin and death, disarming the powers and authorities, triumphing over them by the cross (Colossians 2:14-15). The "fastings and their cry" of the Jews in Esther prefigure the spiritual poverty and repentance that lead to salvation in Christ, as those who mourn their sin will be comforted and inherit the earth (Matthew 5:4). The feasting and joy of Purim, celebrating deliverance, find their ultimate fulfillment in the spiritual feast of salvation and the promise of the Marriage Supper of the Lamb (Revelation 19:7-9), where believers will eternally celebrate Christ's triumph over all enemies. Thus, Purim's story of a hidden God working behind the scenes to save His people culminates in the open revelation of God's saving power in the person and work of Jesus, the true Lamb of God who takes away the sin of the world (John 1:29), providing a salvation far greater and more enduring than any earthly deliverance.