Exegetical and Hermeneutical Commentary of Esther 9:20
And Mordecai wrote these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,
20 28. Mordecai’s injunctions for the keeping of Purim
20. And Mordecai wrote these things ] Mordecai’s position as a Jew, who had attained to the office of grand vizier, seems to have been regarded as giving him, under the circumstances, a right to impose upon the Jews within the king of Persia’s dominions a new annual celebration. It is best to take ‘these things’ to mean so much of the story as appeared needful by way of explanation of the circumstances of the deliverance, as calling for a commemorative festival. We may notice that in this letter, unlike the second ( Est 9:29-32), there is no reference to any but the joyous side of the commemoration.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 20. Mordecai wrote these things] It has been supposed that thus far that part of the book of Esther, which was written by Mordecai extends: what follows to the end, was probably added either by Ezra, or the men of the Great Synagogue; though what is said here may refer only to the letters sent by Mordecai to the Jews of the provinces. From this to the end of the chapter is nothing else than a recapitulation of the chief heads of the preceding history, and an account of the appointment of an annual feast, called the feast of Purim, in commemoration of their providential deliverance from the malice of Haman.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mordecai wrote these things; either,
1. The letters here following. But that is distinctly mentioned in the next words. Or,
2. The history of these things, which was the ground of the feast; which Mordecai knew very well ought to be had in remembrance, and to be told to their children and posterity, through all ages, according to the many commands of God to that purpose, and the constant practice of the holy men of God in such cases.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Mordecai wrote thesethingsCommentators are not agreed what is particularly meantby “these things”; whether the letters following, or anaccount of these marvellous events to be preserved in the families ofthe Jewish people, and transmitted from one generation to another.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Mordecai wrote these things,…. The transactions of those two days, and the causes of them, as well as the following letter; some conclude from hence that he was the penman of the book; and so he might be, but it does not necessarily follow from hence:
and sent letters unto all the Jews that were in all the provinces of the King Ahasuerus, both nigh and far; such as were near the city Shushan, and those that were at the greatest distance from it; these were more especially the things he wrote.
Fuente: John Gill’s Exposition of the Entire Bible
The feast of Purim instituted by letters from Mordochai and Esther. Est 9:20. Mordochai wrote these things, and sent letters to all the Jews, etc. does not mean the contents of the present book but the events of the last days, especially the fact that the Jews, after overcoming their enemies, rested in Susa on the 15th, in the other provinces on the 14th Adar, and kept these days as days of rejoicing. This is obvious from the object of these letters, Est 9:21: , to appoint among them “that they should keep the 14th day of the month Adar and the 15th day of the same yearly, as the days on which the Jews rested from their enemies, and as the month which was turned unto them from sorrow to joy, and from mourning into a glad day, that they should keep them as days of feasting and joy, and of mutual sending of portions one to another, and gifts to the poor.” , to keep, to celebrate a day. The , Est 9:21, is after long parentheses taken up again in . , to establish a matter, to authorize it, comp. Rth 4:7. Both the 14th and 15th Adar were made festivals because the Jews on them had rest from their enemies, and celebrated this rest by feasting, some on the former, some on the latter day.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Feast of Purim. | B. C. 509. |
20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. 23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them; 24 Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; 25 But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. 26 Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, 27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; 28 And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. 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 the 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 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. 32 And the decree of Esther confirmed these matters of Purim; and it was written in the book.
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, v. 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, v. 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 v. 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, Zech. viii. 19.
2. How it was called–The feast of Purim (v. 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. xlvii. 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 (v. 27), voluntarily undertook to do as they had begun. v. 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 (v. 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 (Acts xv. 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, v. 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, v. 28. God does not work wonders for a day, but to be had in everlasting remembrance. What he does shall be forever, and therefore should for ever be had in mind, Eccl. iii. 14. In this affair they would remember, (1.) Haman’s bad practices against the church, to his perpetual reproach (v. 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, v. 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 (v. 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 (v. 22), and a feast was made for laughter, Eccl. x. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Feast of Purim, Verses 20-32
Verse 20 may be an indication of Mordecai’s authorship of the Book of Esther. The Hebrew word is ca-thav, and as used here means to record. The same word and construction is found in verse 29, with reference to the establishment of Purim by the order of Mordecai and Esther. In comparison the form used in verse 23, 27, and 32 indicates a writing, or an edict. This is not a conclusive evidence of Mordecai’s authorship, but is an interesting possibility.
The record of Mordecai, and of Esther (verse 29), was sent in letters to all the Jews in all the one hundred twenty-seven provinces of Persia, along with the writing proposing the feast of Purim. The proposal would oblige the Jews to make the feast of annual celebration on the fourteenth and fifteenth days of Adar, the same days as the rejoicing of the Jews in their victory over their enemies in the days of Ahasuerus. In their letters Mordecai and Esther reviewed the events of those original days.
They told how the month which originally portended sorrow and gloom for the Jews was turned into a day of gladness and rejoicing.. Instead of mourning they had a holiday, feasting, celebrating, and exchanging gifts, and giving to the poor. They reviewed the plans of Haman, how he had issued letters conveying his wicked scheme to all the provinces, of how he had cast the Pur to determine the most opportune day to extinguish the Jewish nation.
But when the king’s eyes were opened to the actual intent of Haman, the awful curse he had intended for others fell on the perpetrator’s own head. Haman died on the gallows, and his ten sons were eventually also hanged there. Other letters were prepared and sent out, and the Jews’ intended misfortune turned to a bountiful blessing of God on them through Mordecai and Esther.
Mordecai proposed that the festival be known as the feast of Purim, after the demonic, foolish casting of the lot by Haman to assure the utter extinction of the Jewish race. It turned about diametrically, so that the result was the utter removal of Haman, his family, friends, and all the enemies of the Jews. The dates would be established perpetually, so that the Jews who accepted the new holidays bound both themselves and their descendants after them to the keeping of the feast. It was to be kept in every city and province by all Jews.
As kept by modern-day Jews the celebration begins on the thirteenth with a day of fasting, called the fast of Esther. Certain selections are read from the law, then at twilight, the beginning of the succeeding day in Hebrew accounting, they light candles and proceed to the synagogue. There the book of Esther is read. Every time Haman’s name is read the people stamp the floor and cry out, “Let his name be blotted out. The name of the wicked shall roll” The benediction is said, then, and they return home to partake of eggs and milk, ending their fast. On the next morning they go again to the synagogue and have prayers, read from Exo 17:8-16 (the account of Israel’s defeat of Amalek in the wilderness, under leadership of Moses and Joshua), and read the book of Esther again. Then the rest of the time is devoted to celebration, exchange of gifts, and gifts for the poor. (See account in Unger, Bible Dictionary, Page 362).
The spiritual import of this festival may be found in the Jews’ ultimate victory over all their enemies in the end of time. Read Isa 66:7-24 by way of parallel.
Some lessons to be noted: 1) when the forces of Antichrist array themselves they shall be totally destroyed by the might of the Lord; 2) evil fathers provoke their children to wrath and condemnation (Eph 6:4); 3) the people of the Lord are to abstain from every appearance of evil (1Th 5:22); 4) everlasting shame awaits those who oppose God and His people (cf. Job 8:22); 5) it is good to have times of special remembrance of the Lord’s special blessing; 6) there will come a time of everlasting joy for the people of God (Isa 35:10).
Fuente: Garner-Howes Baptist Commentary
XI. Purim Instituted, Est. 9:20-32
A. Practiced
TEXT: Est. 9:20-22
20
And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far,
21
to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,
22
as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.
Todays English Version, Est. 9:20-22
Mordecai had these events written down and sent letters to all the Jews, near and far, throughout the Persian Empire, telling them to observe the fourteenth and fifteenth days of Adar as holidays every year. These were the days on which the Jews had rid themselves of their enemies; this was a month that had been turned from a time of grief and despair into a time of joy and happiness. They were told to observe these days with feasts and parties, giving gifts of food to one another and to the poor.
COMMENTS
Est. 9:20-22 : Mordecais proclamation settled the issue of which Jews would keep which days of the Feast of Purim; all Jews were to keep it both days. At the time of Josephus it appears the Jews were uniformly keeping Purim (Antiq. VI:13). In Hasmonean times the feast was known as the Day of Mordecai (2Ma. 15:36). The day is still kept by Jews all over the world. Purim is classified as a minor festival and work is permitted on its day. There is a Yiddish saying that as a high temperature does not denote serious illness neither is Purim a festival.
The main feature of Purim is the unique chanting (different than the Pentateuch or the Haphtarah) of the Megillah (scroll) of Esther both evening and morning, with its accompanying blessings and hymns. The four verses of redemption (Est. 2:5; Est. 8:15-16; Est. 10:3) are read in louder voice than the other verses. It is customary for the children to hiss and boo and stamp their feet and make noises with specially made rattles every time the name of Haman is mentioned. When the name of Esther or Mordecai is mentioned they cheer. At some celebrations an effigy of Haman is burned. At least two portions of food (often confectionery) is sent to a friend, and one must give a present of money to at least two poor men. A special festive meal is eaten on Purim evening of boiled beans and peas (commemorating Daniels pulse diet, Dan. 1:12), and three-cornered pies known as hamantaschen (Hamans ears). One Jewish-Babylonian teacher named Rava has said that a man is obliged to drink so much wine on Purim that he becomes incapable of knowing whether he is cursing Haman or blessing Mordecai. The more ascetic-minded rabbis tried to explain this away, but liberal imbibing of alcohol is generally encouraged on Purim. Among the masses it became almost a general rule that on Purim everything is allowed. It became customary to have plays and carnivals on the day and people dressed up in costumes, fancy dress, masquerading and often times men were dressed as women and women dressed as men.
Fuente: College Press Bible Study Textbook Series
THE FEAST OF PURIM, Est 9:20-32.
So signal a deliverance, so marvellous a display of divine providence in behalf of the Jews as that delineated in this book, should be commemorated by an annual festival. This the sagacious Mordecai was not slow to see, and without delay he proceeded, in conjunction with Esther, to establish a new festival in Israel. To this measure, says the Talmud, eighty-five Jewish elders were opposed, but the queen and the prime minister of Persia had too much power and influence with the people to be successfully opposed in establishing a festival of so much interest. The order and forms of its ancient observance are not recorded. On the modern custom, see note at the end of this chapter.
Fuente: Whedon’s Commentary on the Old and New Testaments
20. Mordecai wrote these things Namely, the things or occurrences that transpired throughout the Persian empire on the thirteenth, fourteenth, and fifteenth of Adar. He wrote a report of the matter, as of something worthy to be chronicled for everlasting remembrance, and with this record he also sent letters unto all the Jews throughout the empire of Ahasuerus, proposing to them what is stated in the next two verses. Mordecai’s official position in the Persian court enabled him to establish this festival as no other Jew could have done. He could issue orders with royal authority, and use the posts and agents of the empire to facilitate his plans. The statement here made, that Mordecai chronicled these events, and wrote letters to all the Jews, will not warrant the conclusion that he was the author of this Book of Esther, but is sufficient to show that such a conclusion is not therefore improbable.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Purim Festival Instituted
v. 20. And Mordecai wrote these things, v. 21. to stablish this among them, that they should keep the fourteenth day of the month Adar and the fifteenth day of the same, yearly, v. 22. as the days wherein the Jews rested from their enemies, v. 23. And the Jews undertook to do as they had begun, v. 24. because Haman, the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, v. 25. but when Esther came before the king, he commanded by letters that his, v. 26. Wherefore they called these days Purim after the name of Pur, v. 27. the Jews ordained and took upon them and upon their seed v. 28. and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail, v. 29. Then Esther, the queen, the daughter of Abihail, and Mordecai, the Jew, wrote with all authority, v. 30. 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, v. 31. 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, v. 32. And the decree of Esther confirmed these matters of Purim; and it was written in the book,
Fuente: The Popular Commentary on the Bible by Kretzmann
Est 9:20-32. And Mordecai wrote these things, &c. See the introductory note to this book. It is from the 20th verse that some have supposed Mordecai to have been the author of it: but it is very evident, that these words relate not to the book itself, but to the circular letters which Mordecai sent to the Jews in all the provinces of the Persian empire; signifying what a mighty deliverance God had vouchsafed them, and appointing in commemoration thereof an annual festival to be observed for ever. This festival was called Purim, (Est 9:26.) or the feast of lots; Pur in the Persian language signifying a lot, from the event mentioned Est 9:24 and chap. Est 3:7 and it is to this very day celebrated by the Jews with some peculiar ceremonies; but most of them reducible to these three things, reading, resting, and feasting. Before the reading, which is performed in the synagogue, and begins in the evening as soon as the stars appear, they make use of three forms of prayer; in the first of these, 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; and in the third, they bless his holy name for having continued their lives for the celebration of another festival in commemoration of it. Then they read over the whole history of Haman from the beginning to the end; not out of any printed book, for that is not lawful, but out of a Hebrew manuscript written on parchment. There are five places in the text wherein the reader raises his voice with all his might: when he comes to the place that mentions the names of the ten sons of Haman, he repeats them very quick, to shew that they were all destroyed in a moment; and every time that the name of Haman is pronounced, the children with great fury strike against the benches of the synagogue with mallets brought for that purpose. After the reading is finished, they return home and have a supper, not of flesh, but of spoon-meat. Next morning they arise early, and return to the synagogue, where, after they have read that passage in Exodus which mentions the war of Amalek, they begin again to read the book of Esther, with the same ceremonies as before, and so conclude the services of the day with curses against Haman and his wife, with blessings upon Mordecai and Esther, and with praises to God for having preserved his people. Their resting on this day is observed so religiously, that they will not so much as set or sow any thing in their gardens, being fully persuaded that it would not come up if they did; and therefore they either play at chess or similar games, or spend their time in music or dancing, till it be proper to begin their feasting, wherein they indulge themselves to such an immoderate degree, that their feast of Purim has with great justice been called the bacchanals of the Jews. They allow themselves to drink wine to excess, nay even to such a pitch as not to be able to distinguish between the blessing of Mordecai and the curse of Haman, as they themselves speak. Among the other sports and diversions of the day, they used formerly to erect a gibbet, and burn upon it a man of straw, whom they called Haman; but it being surmised that they might have a design herein to insult the christians, Theodosius the second forbad them to use this ceremony under the penalty of forfeiting all their privileges. See Calmet. The most laudable particular in the feast of Purim is, the abundant alms, in money and food, which the rich bestow upon the poor, in order to put them in a capacity to celebrate the festival. Note; (1.) Past interpositions of God’s providence in behalf of his people, should be an encouragement to them in every present distress. (2.) A holy feast must be kept in a holy manner. It is the scandal and reproach of every religion, to see excess consecrated as devotion: and what a shame to the name of christian, to have the birth of the holy Jesus, the sufferings of the immaculate Lamb of God, and the descent of the Holy Ghost, celebrated by bacchanalian entertainments; and those sacred seasons, when most peculiarly we are called to thankful adoration and holy joy, most peculiarly marked with lawless revelry, thoughtless dissipation, gaming, drunkenness, lewdness, and every abomination. Is this the feast which God hath chosen? pudet haec opprobria.
Fuente: Commentary on the Holy Bible by Thomas Coke
(20) And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, (21) To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, (22) As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. (23) And the Jews undertook to do as they had begun, and as Mordecai had written unto them; (24) Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; (25) But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. (26) Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, (27) The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; (28) And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. (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 the 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 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. (32) And the decree of Esther confirmed these matters of Purim; and it was written in the book.
The appointment of an annual festival, to treasure up in the minds of the people, and to hand down to posterity, the signal deliverance the Lord had wrought for his people, forms a beautiful close to this interesting history. And the manner in which it was to be observed, in praises and acknowledgments to the Lord and liberality to men, serves to show the graciousness of the design. When our prayers, and our alms come up for a memorial before God; these are suitable things to blend together. The Jews of the present hour keep in remembrance this festival. But alas! how can they observe any deliverance with suitable acknowledgments, when ignorant of the great Deliverer; and unconscious that all offerings, to make them acceptable, can only be presented in and by him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Est 9:20 And Mordecai wrote these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,
Ver. 20. And Mordecai wrote these things ] He wrote with authority, as a magistrate (say some), that the Jews should keep these days with greatest solemnity. He wrote the relation of these things mentioned before, say others, as the ground of this annual festivity. Or else it may be meant more generally that Mordecai was the penman of the Holy Ghost, in writing this whole Book of Esther, as was before hinted.
And sent letters unto all the Jews both nigh and far] Propinquis et longinquis, near and far, that they might all agree together about the time and manner of praising God; and so sing the great Hallelujah. See 2Co 1:11 2Ch 20:26-28 Psa 124:1-2 ; Psa 126:1 Psa 136:1-26 , penned for a recorded public form, to praise God among the multitude, Psa 109:30 , and in the great congregation, Psa 22:22 ; Psa 22:25 . David would go into the presses of people, and there praise the Lord, Psa 116:18-19 . This was to walk worthy of the Lord, Col 1:10 . This was to make a proportionable return, for we are God’s soil, and our thanks his crop.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Est 9:20-22
20Then Mordecai recorded these events, and he sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, 21obliging them to celebrate the fourteenth day of the month Adar, and the fifteenth day of the same month, annually, 22because on those days the Jews rid themselves of their enemies, and it was a month which was turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and rejoicing and sending portions of food to one another and gifts to the poor.
Est 9:20-22 The UBS, A Handbook on the Book of Esther, p. 239, gives a good explanation of the seeming contradiction or confusion over which day to celebrate in chapter 9:
1. Some Jews observed one day, some another (cf. Est 9:17-19).
2. Mordecai wanted all Jews to observe both days (cf. Est 9:20-23; Est 9:26-28).
Est 9:22 and it was a month which was turned from sorrow into gladness and from mourning into a holiday This reversal is the recurrent theme of many OT characters (e.g., Job, Joseph, Jacob, Moses, Naomi, David, Solomon, Daniel, Jesus, Paul). God’s unseen hand is involved in this fallen world; choices result in consequences, but God’s eternal redemptive plan sets the course of human history. Individuals are caught up in the playing out play of God’s ultimate triumph over sin, evil, and suffering (e.g., Est 9:1; Est 9:25).
gifts to the poor This was an emphasis of almsgiving which was such an important theological, as well as social, act to the rabbis.
SPECIAL TOPIC: Almsgiving
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Est 9:20-25
Est 9:20-25
MORDECAI RECOMMENDED THE ANNUAL CELEBRATION OF THE FOURTEENTH AND FIFTEENTH DAYS OF ADAR
“And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and girls to the poor. And the Jews undertook to do as they had begun, and as Mordecai had written unto them; because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; But when the matter came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.”
This letter marked the beginning of the Jewish feast of Purim. “Here he wrote to the provincial Jews suggesting that they observe two days, namely, the 14th and 15th days of Adar, annually, with an explanation of why he thought that should be done, but without issuing any order to that effect.” Later, when Mordecai’s suggestion was favorably received, he issued an order enjoining its observance.
“The month which was turned unto them from sorrow to joy” (Est 9:23). This is the theme of Purim. “Sorrow turned into joy, mourning into dancing, utter destruction into glorious triumph – this is the dominant idea of Purim, to which all else was secondary and subordinate.”
E.M. Zerr:
Est 9:20-21. It has long been the practice of human beings to keep, in memory of great occurrences, some kind of formality. The Jews had a feast in memory of their deliverance from Egyptian bondage (Exo 12:14). Now they were directed by Mordecai to keep a feast in commemoration of the triumph over the conspirators acting with Haman. This observance was to be in honor of the 14th and 15th days of the 12th month.
Est 9:22. The noteworthy feature of the great season was the idea of sorrow being replaced with joy. The time was celebrated by feasting among themselves, and by sending gifts to the poor. When there comes a time of general good feeling among the people of the land, it is wholly proper to celebrate it by making presents. They may do this first among themselves, then by sending gifts to those less fortunate.
Est 9:23. Do as they had begun means the Jews determined to keep up the memorial feasts from year to year, in the same manner that was observed at the start.
Est 9:24. The inspired writer goes back toward the early parts of the history and takes up the plot of Haman to destroy the Jews. Hod cast Pur refers to the casting of lots that is described in Est 3:7. Haman was an Agagite, and 1Sa 15:8 shows that he was descended from the Amalekites. These were the people who opposed the children of Israel in Exodus 17. At that time God declared that he would put out the remembrance of Amalek from under heaven. It was gradually being fulfilled in this book.
Est 9:25. This verse also is a brief recounting of the earlier transactions of the great drama now being shown through the inspired channel.
Fuente: Old and New Testaments Restoration Commentary
the Feast of Purim
Est 9:20-32; Est 10:1-3
The Feast of Purim-so called from Est 3:7 -was held on the 14th and 15th of Adar, our February. The whole of this book was read on the previous evening in the synagogue. Whenever Hamans name was pronounced, the whole congregation made a terrible noise, and every voice shouted imprecations, Let his name rot! The reference to tribute in Est 10:1 shows that this book is a historical document, preserved in the state archives, and probably written by a Jewish chronicler, who may have owed his position to Mordecai himself. The providence of God is clearly discernible in all the incidents recorded here. Through all human governments and events a divine purpose runs; and as God exalted Mordecai to honor and glory, so will He work for those who love Him, and so ultimately will He put all enemies under His feet.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 9-20-32
The Institution Of Purim
From this time, until he disappears from sacred history, Mordecai takes the place of a judge or a deliverer among his brethren. He has proven himself a faithful man in the main, whatever failures he may also have had. In a certain sense his position is very similar to that occupied by Joseph in Egypt. In position being next to the king, he has been the preserver of his people and is afterwards their protector.
He would have them never forget the great deliverance they had known, nor the means whereby it had been accomplished. From the twentieth verse, it has generally been concluded that he himself was the author of this book, and surely no person would be more likely to have been chosen for this service. He also, in conjunction with Esther the queen, established the feast of Purim, or the lot as a perpetual commemoration of the overthrowing of Hamans device.
And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, to establish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews rested from their enemies and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor (vers. 20-22). There is no reason to believe that this was a divinely instituted festival, like the seven feasts of Jehovah in Lev. 23. It was simply the grateful remembrance of a rejoicing people for signal mercy vouchsafed at a time of deepest distress. Naturally the Jews in the land did not as readily observe it as those scattered among the heathen. History tells us that it was some years ere it became a universal season of festivity among the Hebrews, and many more elapsed before a distinctively religious character was given to it.
But, as commanded by Mordecai and Esther, all was in perfect keeping with the times. In full accord with their Lo-ammi condition-Gods name is in no wise connected with it. It has kept, however, the record of their providential deliverance, clearly before their minds. The exact reason for the name of the feast is given in the verses that follow: And the Jews under- took to do as they had begun, and as Mordecai had written unto them; because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them; but when Esther came before the king, he commanded by letters, that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged upon the gallows. Wherefore they called these days Purim, after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; and that these days should be remembered and kept throughout every generation, every family, every province and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed (vers. 23-28).
How truly had they been made to know that the lot is cast into the lap; but the whole disposing thereof is of the Lord (Pro 16:33). No device of the wicked against the people of the Lord can ever be carried out unless He see fit to permit it. Hence the Christian can exultingly cry, If God be for us, who can be against us? (Rom 8:31.) But, though His care is over all His saints, it will always be observed that there is not that same direct, manifest interference on their behalf when not walking according to His revealed will, as when they take the place of absolute dependence on Himself in subjection to His Word. Thus also in Christendom generally, it is more this distant Providential oversight that is known.
In an indefinite way saints learn to look for divine interposition; for evidence of the Lords concern. But it is only as one walks with God and trembles at His word, manifesting real heart for Himself, that the special supervision and intimate Fatherly care of which Scripture speaks is entered into and enjoyed. This may be seen by turning for a little to that exceedingly striking passage in 2Co 6:14-18. Believers are here counseled to avoid putting their necks into an unequal yoke with those who believe not. This would refer to every concern of life; whether it be in regard to business, marriage, or ecclesiastical associations. No child of God can be linked up with an unconverted man in a business partnership without viola- ting this Scripture. Neither could one enter into an engagement or marriage with an unsaved person and enjoy the approbation of the Lord. An old Puritan once wrote, If you marry a child of the devil you can expect to have trouble with your father-in-law. Alas, that so many, despising the Word of truth and the bitter experiences of thousands before them, should, with open eyes, yet venture on such a course, because through their affections they have been ensnared! How many Samsons have been thus shorn of their strength! And how many Solomons have thus had their hearts turned away!
But there are many who see the nature of the business yoke and the family yoke, who seem quite unconcerned as to ecclesiastical association with the world. What agreement hath the temple of God with idols? For ye are the temple of the living God. Believers, and believers alone, comprise this spiritual house. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1Co 3:16). Of no unregenerate soul could this be said. Of those only who are born again and sealed with the Holy Spirit can it be true. It is therefore of the greatest importance that Christians refuse all association with worldlings in spiritual things. This is beautifully set forth in the books of Ezra and Nehemiah, where the faithful remnant, having come up from Babylon and Persia, are found not only separate from the nations, but, when gathered at the place where Jehovahs name had been set of old, they indignantly refuse the help of the uncircumcised in building the house of God or the walls of the city. For them, despite the fact that the Lo-Ammi sentence remained unrepealed, God could act in a more open and manifest way than when He interfered for the scattered ones of the provinces who separated not from the nations when they had the opportunity presented to them in the imperial decree. For this remnant, He raised up suited ministry. Haggai and Zechariah were able to give with no uncertainty the Lords message. When failure came in, they w-ere in the place where all could be dealt with according to the Book; while teachers of the law, like Ezra and the Levites, were given to them to instruct them in what was there written.
And so, in the passage we have under consideration, God says to those who come out from among them, and who touch not the unclean thing, that He will receive them; and He adds, I will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty. This is unspeakably precious. God is the Father of all who are born again. All such have life eternal-divine life, and can say by the Spirit, Abba Father; but though He is the Father of all, He is not able always to act as a Father unto all.
It is the obedient who know His gracious and special care spoken of in this sense. Leaving all else for Him, they find Him to be more than all else to them, even in regard to temporal matters.
He knows, and loves, and cares;
Nothing this truth can dim:
He gives the very best to those
Who leave the choice to Him.
Separated to Himself, dependent alone upon His omnipotent power, they are given to see His hand and to discern His actings in grace as others cannot who follow afar off, and fear to leave all that is contrary to His mind, as revealed in His Word.
How blessed is it, on the other hand, that even where there is not this devotion to Himself that should characterize those redeemed at such cost, yet He never forgets His own, nor does He ever neglect them. But it is more in the manner of His actings in the days of Esther that He watches over and cares for them-often unseen and unacknowledged. His mercy endureth forever, and He who walked with His unbelieving people for forty years in the wilder- ness never ceases to care for His children now, however little they may realize it. Having loved His own which were in the world, He loved them unto the end (Joh 13:1).
The feast of Purim, then, witnesses the nations gratitude, however feebly it may set forth their recognition that it was God Himself who had so wondrously made their affliction the occasion for His acting in grace.
Then Esther the queen, the daughter of Abihail (Father of strength), and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. 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, 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 (vers. 29-31). It is not likely that the name of God was left unmentioned in the publications they thus put forth, for words of peace and truth clearly connected the humiliation of the people and their fasting, with the deliverance God gave them at the end. Their cry is also mentioned. To whom could it be but to God? Were this narration of it then written by mere man, how natural would it have been to have added the words to God or to the Lord. But the pen of inspiration never errs. The One whose ways are perfect, is the real author of the book, whether Mordecai or some unknown one was the writer.
And the decree of Esther confirmed these matters of Purim; and it was written in the book (ver. 32). To the present day, and for ages past, it has been the custom of the Hebrews to read this book at the annual observance of the feast; and whenever the name of Haman is uttered, the orthodox Jews hiss, and stamp, and curse his memory.
In the days when our Lord was upon earth, the canon of Old Testament Scripture, as we now know it, had been long since completed, and was composed of the law, the prophets, and the Psalms. Esther was always included in the latter division, called in the Greek version the Hagiographa. Jesus spoke of all as Scripture. Therefore we cannot question the full inspiration of this book, as He has set His seal upon it. And yet we shall look in vain to find any quotation from or reference to it in the New Testament. It is the unique evidence of Gods unfailing care to a faithless people.
The feast of Purim is never referred to in the Gospels either. It did not properly belong to the people as in the land. While the yearly reminder of unchanging grace, it was also the evidence of their lack of heart for the One who had so acted towards them. At the present time it has degenerated into a season of godless merrymaking, and is more patriotic than devotional in character.
Fuente: Commentaries on the New Testament and Prophets
Mordecai: That is, as the words imply, the history contained in this book; and not merely the letters afterwards mentioned, as some understand it.
wrote these: Exo 17:14, Deu 31:19-22, 1Ch 16:12, Psa 124:1-3, Psa 145:4-12, 2Co 1:10, 2Co 1:11
in all the provinces: Est 1:1, Est 1:22, Est 3:12, Est 8:9
Reciprocal: 2Ch 30:5 – established Est 9:26 – letter Est 9:29 – confirm Jer 29:1 – of the letter
Fuente: The Treasury of Scripture Knowledge
Est 9:20. Mordecai wrote these things, &c. That is, the history of these things, which was the ground of the feast here spoken of. Mordecai knew very well these things ought to be had in remembrance, and to be told to their children and posterity through all ages, according to the many commands of God to that purpose, and the constant practice of the holy men of God in such cases. And sent letters unto all the Jews that were in all the provinces Signifying what a mighty deliverance God had vouchsafed them, and appointing, in commemoration thereof, an annual festival to be observed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:20 And Mordecai wrote {l} these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,
(l) The Jews gather from this that Mordecai wrote this book, but it seems that he wrote only these letters and decrees that follow.
Fuente: Geneva Bible Notes
IV. THE JEWS’ REJOICING 9:20-32
The tables having been turned, the tables could now be spread. [Note: Wiersbe, p. 746.]
Evidently Mordecai issued the decree establishing the Feast of Purim some time after the slaying of the Jews’ enemies (Est 9:20). His proclamation united the two days on which the Jews had defended themselves (Adar 13 and 14) into one holiday. During the inter-testamental period the Jews called Adar 14 "Mordecai Day" (2Ma 15:36, RSV), but they discarded this special designation later. Modern Jews celebrate Purim on the evening of Adar 14 (in March). It is their most festive and popular holiday. Esther is the only Old Testament book not found among the texts used by the Essene community at Qumran, probably because this community did not observe Purim. [Note: Bush, p. 273.]
"Purim" is the plural form of the Persian word pur, meaning the "lot" (cf. Est 3:7). The name "Purim" became a symbolic reminder to the Jews of how God used circumstances, specifically casting the lot (cf. Est 3:7), to deliver them in 473 B.C.
Probably Esther sent her decree (Est 9:29), confirming Mordecai’s previous declaration of the official Jewish holiday (Est 9:20-21), to encourage its firm establishment. Her letter evidently began, "Words of peace and truth" (Est 9:30). [Note: Gordis, pp. 57-58.] There was probably considerable resistance within the conservative Jewish community to adding another national festival to those prescribed in the Torah.
"The book" (Est 9:32) must be the one in which Mordecai recorded all these events (Est 9:20), that most scholars have concluded may have been a source the writer of Esther used. This document was probably not the Book of Esther itself, assuming the writer of Esther was someone other than Mordecai. [Note: E.g., Whitcomb, p. 124.]