Exegetical and Hermeneutical Commentary of Esther 9:29
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.
29. the daughter of Abihail ] She was probably thus designated in the letter itself.
letter ] See on Est 9:26.
Fuente: The Cambridge Bible for Schools and Colleges
29 32. Further injunctions on the part of Esther and Mordecai
The Jews having readily agreed to the directions which Mordecai had given in the first letter, and expressed their readiness ( Est 9:28) to accept the obligation of keeping the annual festival as a perpetual one, a second communication is sent out to them, viz. a joint letter of Esther and Mordecai. An increased weight is given to it, as compared with the former, by the addition of the name of the queen who is also the heroine of the story. Moreover, in it the Jews are bidden to remember as well the duty of the preceding fast, even as Mordecai and Esther themselves fasted in the time of peril. But see note on Est 9:31.
Fuente: The Cambridge Bible for Schools and Colleges
This second letter of Purim – Mordecais first letter Est 9:20 was to some extent tentative, a recommendation. The Jews generally having accepted the recommendation Est 9:23, Est 9:27, he and Esther now wrote a second letter which was mandatory.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Esther – wrote with all authority] Esther and Mordecai had the king’s license so to do: and their own authority was great and extensive.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wrote with all authority: the former letter, Est 9:20, did only recommend, but this enjoins the observation of this solemnity; because this was not only Mordecais act, who yet had by the kings grant a great power and authority over the subjects of that kingdom, and consequently over the Jews, but it was the act of all the Jews, binding themselves and posterity to it, Est 9:27. Or, with all might, or efficacy, as that word usually signifies; he pressed it with all earnestness and vehemency.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority,…. Strongly pressing the observance of this festival; before, Mordecai only recommended it, but now the queen gave a sanction to it, and laid her obligation on the Jews to observe it; perhaps some of the Jews were backward to it, or neglected to observe it, and therefore Esther and Mordecai joined in a letter to them, to press them to it; the Jewish chronologer x says, this was written the year following; the former Targum is, they wrote this whole volume, and the strength of the miracle, or set the miraculous deliverance in the strongest light, with this view,
to confirm this second letter of Purim; that it might have its weight and influence upon them, to engage them to keep it, as the latter Targum adds; that when it was an intercalary year, they might not read the Megillah (or book of Esther) in the first Adar, but in the second Adar.
x Seder Olam Rabba, c. 29. p. 87.
Fuente: John Gill’s Exposition of the Entire Bible
A second letter from Queen Esther and Mordochai to appoint fasting and lamentation on the days of Purim. Est 9:29. And Esther the queen and Mordochai the Jew wrote with all strength, that is very forcibly, to appoint this second letter concerning Purim, i.e., to give to the contents of this second letter the force of law. refers to what follows, in which the contents of the letter are briefly intimated. The letter is called with reference to the first letter sent by Mordochai, Est 9:20.
Est 9:30-32 And he (Mordochai) sent letters, i.e., copies of the writing mentioned Est 9:29, to all the Jews in the 127 provinces (which formed) the kingdom of Ahashverosh, words of peace and truth, i.e., letters containing words of peace and truth (Est 9:31), to appoint these days of Purim in their portions of time according as Mordochai the Jew and Esther the queen had appointed, and as they (the Jews) had appointed for themselves and for their descendants, the things (or words = precepts) of the fastings and their lamentations. , in their appointed times; as the suffix relates to the days of Purim, the can mean only portions of time in these days. The sense of Est 9:29-31 is as follows: According to the injunctions of Esther and Mordochai, the Jews appointed for themselves and their descendants times also of fasting and lamentation in the days of Purim. To make this appointment binding upon all the Jews in all provinces of the Persian monarchy, Esther and Mordochai published a second letter, which was sent by Mordochai throughout the whole realm of King Ahashverosh. To this is added, Est 9:32, that the decree of Esther appointed these matters of Purim, i.e., the injunction mentioned vv. 29-31, also to fast and weep during these days, and it was written in the book. , the book in which this decree was written, cannot mean the writing of Esther mentioned. Est 9:29, but some written document concerning Purim which has not come down to us, though used as an authority by the author of the present book. The times when the fasting and lamentation were to take place in the days of Purim, are not stated in this verse; this could, however, only be on the day which Haman had appointed for the extermination of the Jews, viz., the 13th Adar. This day is kept by the Jews as , Esther’s fast.
(Note: According to 2 Macc. 15:36, the victory over Nicanor was to be celebrated on the 13th Adar, but, according to a note of Dr. Cassel in Grimm’s kurzgef. exeget. Handb. zu den Apokryphen, on 2 Macc. 15:36, the festival of Nicanor is mentioned in Jewish writings, as Megillat Taanit, c. 12, in the Babylonian Talmud, tr. Taanit, f. 18b, in Massechet Sofrim 17, 4, but has been by no means observed for at least the last thousand years. The book Scheiltot of R. Acha (in the 9th century) speaks of the 13th Adar as a fast-day in memory of the fast of Esther, while even at the time of the Talmud the “Fast of Esther” is spoken of as a three days fast, kept, however, after the feast of Purim. From all this it is obvious, that a diversity of opinions prevailed among the Rabbis concerning the time of this fast of Esther.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
CRITICAL NOTES.]
Est. 9:29-32.] A second letter from queen Esther and Mordecai to appoint fasting and lamentation on the days of Purim.
Est. 9:32.] The feast of Purim instituted by letters from Mordecai and Esther.
Est. 9:29.] And Esther the queen and Mordecai the Jew wrote with all strength, that is, very forcibly, to appoint this second letter concerning Purim, i.e. to give to the contents of this second letter the force of laws.Keil.
Est. 9:31. The matters of the fastings and their cry] Here it incidentally comes out that fasting and lamentation were also to be connected with the observance of Purim. The modern Jews observe the thirteenth of Adar, the anniversary of the day of slaughter, as a day of fasting, and call it the fast of Esther. This day of fasting and supplication is preliminary to the two days feast that follows. It is not improbable that Esther herself may have proposed this fast, as a memorial of the grief that preceded their joy, and that the people approved and sanctioned it, and called it Esthers fast
Est. 9:32. The decree of Esther] This is to be understood as the same with the letter of authority respecting Purim which is mentioned in Est. 9:29, and was issued by both Esther and Mordecai. It was written in the book] The decree of Esther was recorded, and doubtless with it, also, an account of the institution of the feast of Purim. The book referred to here is somewhat uncertain. Some have thought the Book of Esther is intended; but the author of that book would hardly have designated his own work in this way. Bertheau and Keil think it was a book or treatise on the feast of Purim, which our author used in preparing his work, but which has not come down to us. This, however, is purely conjectural. It seems most natural, since we have in several other passages of this history a mention of the book of the chronicles of Media and Persia (chap. Est. 2:23; Est. 6:1; Est. 10:2), to understand the book of this verse as that same book of State annals. The documents issued by Esther and Mordecai, establishing the feast of Purim, and perhaps, also, describing its origin and mode of observance, may well have been registered among the national chronicles. The following account of the manner in which the feast of Purim is observed by the Jews of the present day is substantially from Smiths Dictionary of the Bible:The observance commences with the fast of Esther (see note above on Est. 9:31) on the thirteenth of Adar. If the thirteenth falls upon a sabbath, the fast is placed upon the Thursday preceding. As soon as the evening preceding the fourteenth of the month arrives, candles are lighted in token of rejoicing, and the people assemble at the synagogue. The Book of Esther, written on a roll called the Megillah, is produced, and, after a short prayer, the reader proceeds to read it in a histrionic manner, aiming to suit his tones and gestures to the sense. When he pronounces the name of Haman the congregation exclaim, May his name be blotted out, or, Let the name of the ungodly perish, and at the same time the children present make a great noise with their hands, or with pieces of wood and stone. The names of Hamans ten sons are read with one breath, to signify that they were all hung at once. (Comp. note on chap. Est. 9:7-9.) When the roll is read through the whole congregation exclaim, Cursed be Haman; blessed be Mordecai; cursed be Zeresh, the wife of Haman; blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah, who hanged Haman. When this evening service is over all go home and partake of a simple repast. On the morning of the fourteenth all resort to the synagogue again; prayer is offered, and the passage of the law (Exo. 17:8-16) relating the destruction of the Amalekites is read, for the Jews regard Haman as a descendant of Agag the Amalekite. (See note on chap. Est. 3:1.) The roll of Esther is again read, as on the preceding evening. When the synagogue service is ended, all give themselves over to feasting and joy. Presents are sent to and fro among friends and relations, and liberal gifts are bestowed upon the poor. Games, dramatical entertainments, dancing, and music are resorted to, and every effort is made to promote general merriment and joy. Such festivities and joy are continued through the fifteenth also, but any Jews who desire may carry on their usual business during the days of this festival. Josephus attests the observance of Purim in his day: Even now all the Jews in the world celebrate these days with feasting (), sending portions to one another. They celebrate the fore-mentioned days, calling them Phrouraim ().Ant. xi. 6, 13. A number of Jewish proverbs also attest the high esteem in which this feast was held: The temple may fail, but Purim never. The Prophets may fail, but not the Megillah. It was even said that no books would survive in the Messiahs kingdom but the Law and the Megillah.Whedons Com.
MAIN HOMILETICS OF THE PARAGRAPH. Est. 9:29-32
IMPORTANT LETTERS
This is the day of writing many letters, but it is not the day for writing those elaborate and important letters which were written in the days of our forefathers. Those letters live as masterpieces of composition. It would be difficult to collect letters now-a-days that would be worth printing. Here in these verses we have the record of important letters written by Esther the queen and Mordecai the Jew.
I. The importance of letters may be measured by the earnestness of the writers. Esther and Mordecai wrote with all authority, or with all strength, viz. of spirit and of speech, of affection and expression. We have so many letters to write now that we cannot put all our strength into every letter; but when letters are important, then we should seek to put forth all strength. Earnestness will show itself in writing as well as in speaking. If we desire people to read what we have written we must write with earnestness. This will give power to our compositions and distinctness to our utterances.
II. The importance of letters may be measured by the spirit of the writing. Esther and Mordecai wrote with words of peace and truth. Follow peace with all men. Speak the words of peace and of truth in letters. Good may be done by letter-writing. Sometimes we have neither power nor opportunity to speak to a brother about his spiritual state. A letter affords a good vehicle for the word of warning and of instruction. A letter may reach and bless him that could not be reached by word of mouth. A letter written with earnestness and with prayer will often carry conviction to the soul. Much good has been thus accomplished, and still is this method of usefulness available. Words of peace and truth. Let such be the nature of our communications. Sincere utterances, truthful words. Our age wants such words. In this gabbling age words are too cheap. We ought to be as careful not to circulate false words as we are not to circulate bad coin. When will the great importance of words be rightly understood and estimated?
III. The importance of letters may be measured by the subject-matter of the communication. These letters of Esther and of Mordecai confirmed the days and the matters of Purim. They were on subjects of highest importance to the Jewish nation. They decreed for their souls and for their seed the matters of the fastings and their cry. The conflicts of the soul are subjects of the highest importance; but they are too often overlooked. In all ages materialism gains too much the ascendancy. Soul concerns are put in the background; the matters of the fastings and their cry are not deemed matters worthy of supreme attention. Still those letters that touch the essence of things are the most influential. The letters of the apostles hold a supreme position on this very account. Their subject matter testifies to their divinity. They thus commend themselves as inspired to the unprejudiced mind. Let us read these New Testament epistles, for they are the most important of all letters.
IV. The essence of important letters will not be lost. These letters sent unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, have not been handed down, but we may be assured that all which is essential in those letters is preserved. The decree of Esther confirmed these matters of Purim; and it was written in the book. What book it is impossible to say. Certainly it does not seem satisfactory to declare in the Book of Esther, as forming part of the canonical books. If this be so, then this thirty-second verse and the tenth chapter do not properly belong to the inspired books. The verses are then a mere postscript, written by what hand and with what authority we cannot determine. To make the expression, it was written in the book, an argument for the canonicity of Esther, is far-fetched. We may concur with Keil when he says, The book in which this decree was written cannot mean the writing of Esther, mentioned in Est. 9:29, but some written document concerning Purim which has not come down to us, though used as an authority by the author of the present book; or we may refer it to the book of the Chronicles of Media and Persia, since it is mentioned in other passages. Though the written document is lost, yet the essence of the document remains. We may then believe that all which is worth preserving will be preserved and handed down from generation to generation. Let us not weep over burnt libraries and destroyed manuscripts. God watches over the truth. His Word cannot be destroyed. If all that had been destroyed could be gathered up again, if there could be a resurrection of dead books, and diligent inquiry made, we are persuaded that there would be no substantial addition to the treasury of the truth. The fire burns, but the gold and the silver of everlasting truth must outlast every conflagration.
SUGGESTIVE COMMENTS ON Est. 9:29-32
And the decree of Esther confirmed, &c. Dux fmina facti. Money was coined in the year 1588 in honour of Queen Elizabeth, with that posy inscribed. The like may be here said of Queen Esther; yea, we may add that in the Gospel, spoken concerning another: Whenever this history should be read in all the world, this that she hath done should be spoken to her eternal commendation.
And it was written in the book. Tremellius rendereth it thus: When, therefore, the edict of Esther had confirmed these things, it was written in this book. Lyra and others thus: She requested the wise men of that age, that they would reckon this history for Holy Writ. If it be meant of any other public record which the Jews then had, it is lost, as are likewise some other pieces which never were any part of the Holy Scriptures; for God, by his providence, ever took care and course that no one hair of the sacred head should fall to the ground. The unsound conceit of Pelican here is by no means to be admitted, viz. that this latter part of the chapter, from Est. 9:25 to the end, came from the pen of some other man, not guided by the Spirit of God, and that because here is no mention made of praising God at this feast, or stirring up one another to trust in him. For we know that all Scripture is of Divine inspiration, and it is to be presumed that those things were done at such solemnities, though it be not recorded in each particular.Trapp.
And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth. When we are exalted above our brethren, we are too ready to forget them and ourselves, as if the change of our condition had raised us to a higher rank of creatures. Mordecai and his adoptive daughter were not negligent in the exercise of their authority for purposes that appeared to them good and salutary to the nation; but they still retained their humbleness of mind, and their kind affections to their kindred. They sent these letters to all the hundred and twenty-seven provinces with words of truth and peace; with expressions of the warmest benevolence. Nor were these expressions, like many of our mutual compliments, merely dictated by a politeness which too often conceals a perfect indifference to our neighbours welfare under good words and fair speeches. Their words were words of truth as well as of peace, when they expressed their desires and prayers, that the Lord might bless his people with peace.
Let men maintain that authority which God hath given them, that they may attain the ends for which it is given them, but let it be always tempered with charity and gentleness. Paul, in his epistles, asserts his authority as an apostle of Jesus Christ; but he writes with words of peace and truth when he prays for grace and peace to the churches from God the Father, and from the Lord Jesus Christ.
To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry. At the motion of Mordecai, the Jews were unanimously determined to observe the festival, and to enjoin the observance of it to their posterity. The Jews were confirmed in their resolution by the second letter of Mordecai, in conjunction with Esther. And one consideration which would dispose them to observe the commemoration of this deliverance with joy and exultation, was, that they had fasted and cried for it under the pressure of the danger. They could not eat their ordinary food. They cried out with exceeding loud and bitter cries. They fasted and cried unto the Lord, and he heard the voice of their supplications.
Spring is the pleasantest season of the year, because it follows the dreary desolations and the piercing cold of winter. These days of health are especially delightful which follow days of extreme sickness, when we had the sentence of death in ourselves. Remember the dismal thoughts that engrossed your minds, the terrifying apprehensions that embittered your troubles, and the exquisite felicity which you promised to yourselves, if it should please God, beyond your expectations, to send you relief. Thus will the troubles you have endured spread happiness in the retrospect, over the remaining part of your life. You still must meet with trials; but you will be thankful that they are so light and easy to be borne, when they are compared with those which you have formerly endured.
Have you fasted, and cried unto the Lord, and has he graciously inclined his ear to your complaints? With what joy and peace ought you to recollect the mercy which has preserved you from going down to the chambers of the grave, perhaps to the regions of destruction! David will teach you what improvement to make of your fasting and cries, when the Lord has been pleased to grant you the deliverance which you supplicated. I love the Lord, because he heard my voice and supplications. Because he hath inclined his ear unto me, therefore will I call upon him so long as I live. The sorrows of death compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow. Then called I upon the name of the Lord: O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous; yea, our God is merciful. The Lord preserveth the simple: I was brought low, and he helped me: I will walk before the Lord in the land of the living.
And the decree of Esther confirmed these matters of Purim; and it was written in the book. The high and beloved name of Esther was sufficient to establish the decree of Purim. She had been the saviour of the Jews. At the risk of her life she had preserved theirs. What do we not owe to him who, not only by endangering his life, but by giving up himself to an accursed death, hath delivered us from the wrath to come?
And it was written in the book of the Jewish institutions, or in the register of their transactions. Books are necessary for recording those things that are intended for the use of posterity. Were it not for books we would all be children in understanding. Let us carefully improve those things that were written aforetimes for our learning, especially those things which Divine wisdom hath directed the holy men of God to record for our benefit.
The feast of Purim is still observed, though not in a manner agreeable to Esthers intention. The observance of this and other festivals of the Jews, from the most ancient times, is attended with this great advantage, that it affords a convincing argument of the truth of those facts which they were designed to commemorate, when we take this into the account, that these fasts were recorded in books at the time when they were instituted, which are still extant. The observance of the ancient Jewish feasts is a public declaration of their firm belief of the Old Testament Scriptures. This is one of the most powerfully rational arguments of the truth of our holy religion. If the Old Testament Scriptures are true, the Messiah expected by the Jews is come long ago into the world; and none but Jesus of Nazareth can be that Messiah. Thus the most determined enemies of Jesus give a decided, though indirect, testimony that he is the Son of God, by attesting the truth and Divine authority of those ancient Scriptures that testify of him.Lawson.
ILLUSTRATIONS TO CHAPTERS 9, 10
The Alpine Travellers. Three tourists were ascending the Alps. After they had gone a considerable distance, and were getting nearer to the eternal snows, and thus the danger increased, it was considered necessary to attach the company by ropes to one another and to the guides. But one of the tourists, an old traveller, was self-confident and self-reliant. He carried the doctrine of self-help too far, and refused to help his neighbours. He fell down the precipice and lost his life. We often best help ourselves by helping others.
Mutual help, need of. As an apple in the hand of a child makes other children run after and consort with him and share his sports, so does he convert affliction, and the need we have of each others aid, into a girdle of love, with which to bind us all together; just as no one country produces all commodities, in order that the different nations, by mutual traffic and commerce, may cultivate concord and friendship. How foolish they are who imagine that all the world stands in need of them, but they of nobody; that they know and understand all things, but others nothing; and that the wit of all mankind should be apprenticed to their wisdom.Gotthold.
Whitfield. An old woman relates, that when she was a little girl Whitfield stayed at her fathers house. He was too much absorbed in his work to take much notice of, and pay much attention to, the little girl. She did not remember any of his eloquent utterances. She was, however, observant, and noticed the great preacher when he did not think that any one was observing his conduct. And the impression made upon her mind by his holy and cheerful demeanour, by his patience under trials and difficulties, and his evident consecration to his work, was of a most lasting and salutary character. Well were it if all great preachers would preach at home! We must be great in the palace of home, and then let our influence work outwards in all directions. Home religion is powerful.
The young Switzer. There was a young man among the Switzers that went about to usurp the government and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) should now hang with him. If all fathers who had given an evil education to their sons were punished there would be a large increase of the criminal classes. At the present time the State is doing much in the way of educating; but the State cannot do that which is the proper duty of the parent. By precept, and even by the fear of penalty, should we enforce upon parents the duty of seeing faithfully to the true up-bringing of their children.
Faith of parents. An aged minister of Christ had several sons, all of whom became preachers of the Gospel but one. This one lived a life of dissipation for many years. But the good fathers faith failed not. He trusted God that his wicked son, trained up in the way he should go, in old age should not depart from it. In this sublime faith the aged father passed away. Five years after, this son of many prayers sat at the feet of Jesus.
Influence of parents. The last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mothers lips, or uttered at a fathers knee; and where there seems to have been any pains bestowed, even by one parent, to train up a child aright, there is in general more than ordinary ground for hope.The experience of a Prison Chaplain.
Says the venerable Dr. Spring: The first afflicting thought to me on the death of my parents was, that I had lost their prayers.
Great men Just as the traveller whom we see on yonder mountain height began his ascent from the plain, so the greatest man of whom the world can boast is but one of ourselves standing on higher ground, and in virtue of his wider intelligence, his nobler thoughts, his loftier character, his purer inspiration, or his more manly daring, claiming the empire as his right.Hare.
True greatness. The truly great consider, first, how they may gain the approbation of God; and, secondly, that of their own consciences. Having done this they would willingly conciliate the good opinion of their fellow-men.Cotton.
The greatest man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is the calmest in storms, and whose reliance on truth, on virtue, on God, is the most unfaltering.Dr. Chening.
Distinguishing, great men. I think it is Warburton who draws a very just distinction between a man of true greatness and a mediocrist. If, says he, you want to recommend yourself to the former, take care that he quits your society with a good opinion of you; if your object is to please the latter, take care that he leaves you with a good opinion of himself.Cotton.
Thus Mordecai was truly great, considering, first, how to gain the approbation of God; and, secondly, that of his own conscience. He rises above others by virtue of his wider intelligence, his nobler thoughts, his loftier character, and his more manly daring.
A good name. A name truly good is the aroma from character. It is a reputation of whatsoever things are honest, and lovely, and of good report. It is such a name as is not only remembered on earth, but written in heaven. Just as a box of spikenard is not only valuable to its possessor, but pre-eminently precious in its diffusion; so, when a name is really good, it is of unspeakable service to all who are capable of feeling its aspiration. Mordecais fame went out throughout all the provinces.Dr. J. Hamilton.
Eastern hospitality. Nehemiah charges the people thus: Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared. Also in Esther: Therefore the Jews made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another. An Oriental prince sometimes honours a friend or a favourite servant, who cannot conveniently attend at his table, by sending a mess to his own home. When the Grand Emir found that it incommoded DArvieux to eat with him, he politely desired him to take his own time for eating, and sent him what he liked from his kitchen at the time he chose. So that the above statements must not be restricted to the poor.Paxtons Illustrations.
The heaviest taxes. The taxes are indeed heavy, said Dr. Franklin on one occasion, and if those laid on by the Government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing any abatement.
Safeguard of nations. France tried to go on without a God in the time of her first revolution; but Napoleon, for reasons of State, restored the Catholic religion. M. Thiers gives this singular passage in his history: Napoleon said, For my part, I never hear the sound of the church bell in the neighbouring village without emotion. He knew that the hearts of the people were stirred by the same deep yearnings after God which filled his own, and so he proposed to restore the worship of God to infidel France. Later, and with deeper meaning, Perrier, successor to Lafayette as prime minister to Louis Philippe, said on his death-bed, France must have religion (C. D. Fors). So we may say, the nations, if they are to live, must have religion.
Punishment of nations. It was a sound reply of an English captain at the loss of Calais, when a proud Frenchman scornfully demanded, When will you fetch Calais again? When your sins shall weigh down ours.Brooks.
Nations. In one sense the providence of God is shown more clearly in nations than in individuals. Retribution can follow individuals into another state, but not so with nations; they have all their rewards and punishments in time.D. Custine.
Englands privileges.Its the observation of a great politician, that England is a great animal which can never die unless it kill itself; answerable whereunto was the speech of Lord Rich, to the justices in the reign of king Edward VI: Never foreign power, said he, could yet hurt, or in any part prevail, in this realm but by disobedience and disorder among ourselves; that is the way wherewith the Lord will plague us if he mind to punish us. Polydor Virgil calls Regnum Angli, Regnum Dei, the kingdom of England, the kingdom of God, because God seems to take special care of it, as having walled it about with the ocean, and watered it with the upper and nether springs, like that land which Caleb gave his daughter. Hence it was called Albion, quasi Olbion, the happy country; whose valleys, saith Speed, are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defence is the Lord Jehovah. Foreign writers have termed our country the Granary of the Western World, the Fortunate Island, the Paradise of Pleasure, and Garden of God.Clarkes Examples.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
C. Posted
TEXT: Est. 9:29-32
29
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim.
30
And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,
31
to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, in the matter of the fastings and their cry.
32
And the commandment of Esther confirmed these matters of Purim; and it was written in the book.
Todays English Version, Est. 9:29-32
Then Queen Esther, the daughter of Abihail, along with Mordecai, also wrote a letter, putting her full authority behind the letter about Purim, which Mordecai had written earlier. The letter was addressed to all the Jews, and copies were sent to all the 127 provinces of the Persian Empire. It wished the Jews peace and security and directed them and their descendants to observe the days of Purim at the proper time, just as they had adopted rules for observance of fasts and times of mourning. This was commanded by both Mordecai and Queen Esther. Esthers command, confirming the rules for Purim, was written down on a scroll.
COMMENTS
Est. 9:29-32 : Apparently Mordecais first letter was more in the form of suggestions about commemorating their deliverance with a day of festivities. The suggestions having been approved and adopted by the Jews of the whole Persian empire, both Mordecai and Esther now lead the prestige of their official proclamation to the Feast of Purim.
Included in these official letters from the queen and the prime-minister of all Persia where declarations of peace and pledges of truth. This seems to be a proclamation to the whole Persian empire that the violence is over and there will now be peace (especially for the Jews) based on truth so long as Esther and Mordecai retain their positions of authority and power.
Est. 9:31 suggests that the Jews of the provinces had added to their form of commemorating Purim certain observances with respect to fasting and wailing (probably mourning the Jews killed in the struggle). The letters of Mordecai confirmed their practices as kosher, (acceptable).
Some commentators think the book of Est. 9:32 is the Book of Esther. Others think it means nothing more than it was committed to writing. We think it probably refers to the documentation of this empire-wide Jewish observance in the chronicles of the kings of Media and Persia (cf. Est. 2:23; Est. 6:1; Est. 10:2).
We may learn the following lessons from this chapter:
1.
What may be intended as a very spiritual festivity may be turned into mere festivity.
2.
It is probably better not to institute religious observances where the revealed Word of the Lord has not instituted them.
3.
One of the best ways to express gratitude for providential deliverance is to give to the poor.
4.
There is precedent from past historical deliverances by the providence of God that men may expect His providence to be working in the vindication of truth and justice in events throughout history.
Fuente: College Press Bible Study Textbook Series
(29) This second letter.It seems to us that the first letter must be that extracted from the king by Esther (Est. 8:8), and consequently this second letter is Mordecais (Est. 9:20), which is now confirmed in a more authoritative way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Wrote with all authority With all the royal prestige and official dignity that would attach to a document proceeding from the queen and the grand vizier, and with all the binding force that it would also carry from being the written statement of what all the Jews had voluntarily decreed and enjoined upon themselves. Est 9:27; Est 9:31.
To confirm this second letter That is, to give it the authority and force of law. It is called the second letter in reference to the previous epistle of Mordecai, (Est 9:20,) and letter of Purim, because it established the feast of this name.
Fuente: Whedon’s Commentary on the Old and New Testaments
Est 9:29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.
Ver. 29. Then Esther the queen, &c. ] See Est 2:15 . Mordecai had written thus before; now, for more authority’ sake, and to show her forwardness to further so good a work, Esther joineth with him, not for a name, or out of a humour of foolish forth-putting, but out of a holy zeal for God and a godly jealousy over her people, lest they should hereafter slight or slack this service. And, indeed, the Jews’ chronicle (called by them Sedar olam Rabbah) telleth us, that this letter of Esther was not written till a year after Mordecai’s first letter; when those days of Purim haply began to be neglected and intermitted, Anno sequenti contigit quod scriptum est, The next year it happened as it was written, Est 9:29 . She might, therefore, well say, as St Peter did afterwards, “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance,” 2 Epist. iii. 1. True grace in the best heart is like unto a dull sea coal fire; which, if it be not sometimes righted up, will of itself go out, though there be fnel enough about it. This good queen was no less active in her generation than before had been Miriam, Deborah, Bathsheba, &c., and after her were Serena, the empress, Sophia, queen of Bohemia, a Hussite, Queen Catherine Parr, the doctress, as her husband merrily called her sometimes, and that matchless Queen Elizabeth, whose sunny days are not to be passed over slightly, saith one, without one touch upon that string, which so many years sounded so sweetly in our ears, without one sigh breathed forth in her sacred memory. Oh what a happy time of life had that famous light of our Church, Mr William Perkins, who was born in the first year of her reign, and died in her last year.
And Mordecai the Jew
Wrote with all authority Heb. With all strength, viz. of spirit and of speech, of affection and expression.
To confirm the second letter
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Est 9:29-32
29Then Queen Esther, daughter of Abigail, with Mordecai the Jew, wrote with full authority to confirm this second letter about Purim. 30He sent letters to all the Jews, to the 127 provinces of the kingdom of Ahasuerus, namely, words of peace and truth, 31to establish these days of Purim at their appointed times, just as Mordecai the Jew and Queen Esther had established for them, and just as they had established for themselves and for their descendants with instructions for their times of fasting and their lamentations. 32The command of Esther established these customs for Purim, and it was written in the book.
Est 9:29-31 These verses seem to refer to a second letter from Mordecai which specifies that preceding the two days of feasting there should be a day of fasting. This would commemorate the fast of Esther, Mordecai, and all the Jews preceding the unseen hand of God in reversing the fortunes of Haman and the Jews. Most Jews fast on the 13th day of Adar and feast on the 14th and 15th.
Est 9:29 wrote This is a FEMININE SINGULAR (BDB 507, KB 503, Qal IMPERFECT), yet two people are mentioned. Possibly Esther wrote to Mordecai who passed it on. This may refer to Esther’s royal authority (and influence with the king) behind Mordecai’s letter (cf. Est 9:20-23).
Another possibility is that Esther was adopted by Mordecai and Abigail.
Est 9:30
NASBnamely, words of peace and truth
NKJVwith words of peace and truth
NRSVwishing peace and security
TEVit wished the Jews peace and security
NJBin terms of peace and loyalty
JPSOAwith an ordinance of ‘equity and honesty’
NETwords of true peace
These are two theologically significant terms:
1. Peace (BDB 1022, KB 1536), which denotes the presence of all good things and the absence of all evil things.
2. Truth (BDB 54, KB 68), which usually means faithfulness or loyalty, can mean faithful trust.
It is possible that the discussion of fast days in Zec 8:19 has a parallel phrase so love truth and peace, which is connected to Jewish joy, gladness, and cheerful feasts. So it might be a standardized greeting/conclusion (like Shalom).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the daughter of Abihail. See Est 2:15.
confirm. Hebrew. kum, as in verses: Est 9:21, Est 9:31.
Fuente: Companion Bible Notes, Appendices and Graphics
Est 9:29-32
Est 9:29-32
THE SECOND LETTER ESTABLISHED THE FEAST OF PURIM
“Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. And he sent letters unto all the Jews, to the hundred and twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, to confirm these days of Purim in their apppointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, in the matter of their fastings and their cry. And the commandment of Esther confirmed these matters of Purim; and it was written in the book.”
“The queen … and Mordecai … wrote with all authority” (Est 9:29). The teaching here is that the feast of Purim was established in Israel, not by religious authority, but by authority; and there is no way that such a thing could have been allowed in Israel, except as a consequence of such events as are related in Esther and at a time closely associated with those events.
“This second letter of Purim” (Est 9:29). “This was a new letter, not the one mentioned in Est 9:20; and this one included a period of fasting (Est 9:31).” “That first letter was merely a recommendation; but its favorable reception prompted Esther and Mordecai to make the feast official.” Evidently the incorporation of a day of fasting into the feast of Purim was due to suggestions from the provinces upon their reception of that first letter.
Quite appropriately, the day of fasting was called the Fast of Esther, stressing the anxiety and danger that existed when, after three days of fasting, she went unbidden into the presence of Ahasuerus. That fast is observed on Adar 13th, and the two days of feasting on the succeeding two days. “The Jews still keep this day as Esther’s fast, prior to the Purim celebrations proper, marked by the reading of the roll of Esther in its original chant, accompanied by blessings and hymns.”
“And it was written in the book” (Est 9:32). Keil understood this as a reference to, “Some book which has not come down to us”; and despite our reluctance to disagree with Keil, we cannot accept this. Only one book is mentioned in Esther and that is the “Book of the Chronicles of the kings of the Medes and Persians” (Est 2:23; Est 10:2). In fact, the implication throughout Esther is that practically all of it is documented in that book. Certainly, “The author of Esther drew on written sources.”
E.M. Zerr:
Est 9:29. Wrote with all authority means they had full consent of the king to write this letter. It was called the second letter in reference to the one in Est 8:10. It was called Purim because of its being occasioned by the casting of lots (meaning of Purim), by which Haman had decided on the date for his destruction of the Jews.
Est 9:30. The provinces were divisions of the realm of Persia. The word is from MEDIYUAH and Strong defines it, “properly a judgeship, i. e. jurisdiction; by implication a district (as ruled by a judge); generally a region.” The Persian Empire was so vast that its territory had to be subdivided into these 127 districts, with secondary rulers over them. This letter was sent to the Jews in all these regions, and it contained words of peace and truth. That is, the peace offered to the Jews was backed up by words that had been attested and found to be true.
Est 9:31-32. The purpose of the letter was to confirm or establish the annual feast of Purim. After the decree had been published throughout the 127 provinces of the empire, the fact was written in the book. That means it became a part of the official records, such as were kept by all great empires.
Fuente: Old and New Testaments Restoration Commentary
the daughter of Abihail: Est 3:15
authority: Heb. strength
confirm: Est 9:20, Est 8:10
Fuente: The Treasury of Scripture Knowledge
Est 9:29. Then Esther and Mordecai wrote with all authority As well they might, Esther being queen, and Mordecai prime minister of state. The former letter (Est 9:20) did only recommend, but this enjoins the observance of this solemnity. And it was not only the act of the queen and Mordecai, but also the act of all the Jews, binding themselves and their posterity to it.