mh_parser/vol_split/17 - Esther/Chapter 9.xml

<div2 id="Esth.x" n="x" next="Esth.xi" prev="Esth.ix" progress="99.49%" title="Chapter IX">
<h2 id="Esth.x-p0.1">E S T H E R</h2>
<h3 id="Esth.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Esth.x-p1">We left two royal edicts in force, both given at
the court of Shushan, one bearing date the thirteenth day of the
first month, appointing that on the thirteenth day of the twelfth
month then next ensuing all the Jews should be killed; another
bearing date the twenty-third day of the third month, empowering
the Jews, on the day appointed for their slaughter, to draw the
sword in their own defence and make their part good against their
enemies as well as they could. Great expectation there was, no
doubt, of this day, and the issue of it. The Jews' cause was to be
tried by battle and the day was fixed for the combat by authority.
Their enemies resolved not to lose the advantages given them by the
first edict, in hope to overpower them by numbers; the Jews relied
on the goodness of their God and the justice of their cause, and
resolved to make their utmost efforts against their enemies. The
day comes at length; and here we are told, I. What a glorious day
it was, that year, to the Jews, and the two days following—a day
of victory and triumph, both in the city Shushan and in all the
rest of the king's provinces, <scripRef id="Esth.x-p1.1" osisRef="Bible:Esth.9.1-Esth.9.19" parsed="|Esth|9|1|9|19" passage="Es 9:1-19">ver.
1-19</scripRef>. II. What a memorable day it was made to posterity,
by an annual feast, in commemoration of this great deliverance,
called "the feast of Purim," <scripRef id="Esth.x-p1.2" osisRef="Bible:Esth.9.20-Esth.9.32" parsed="|Esth|9|20|9|32" passage="Es 9:20-32">ver.
20-32</scripRef>.</p>
<scripCom id="Esth.x-p0.1_1" osisRef="Bible:Esth.9" parsed="|Esth|9|0|0|0" passage="Es 9" type="Commentary"/>
<scripCom id="Esth.x-p0.2_1" osisRef="Bible:Esth.9.1-Esth.9.19" parsed="|Esth|9|1|9|19" passage="Es 9:1-19" type="Commentary"/><div class="Commentary" id="Bible:Esth.9.1-Esth.9.19">
<h4 id="Esth.x-p1.5">The Jews Avenged. (<span class="smallcaps" id="Esth.x-p1.6">b. c.</span> 509.)</h4>
<p class="passage" id="Esth.x-p2">1 Now in the twelfth month, that <i>is,</i> the
month Adar, on the thirteenth day of the same, when the king's
commandment and his decree drew near to be put in execution, in the
day that the enemies of the Jews hoped to have power over them,
(though it was turned to the contrary, that the Jews had rule over
them that hated them;)   2 The Jews gathered themselves
together in their cities throughout all the provinces of the king
Ahasuerus, to lay hand on such as sought their hurt: and no man
could withstand them; for the fear of them fell upon all people.
  3 And all the rulers of the provinces, and the lieutenants,
and the deputies, and officers of the king, helped the Jews;
because the fear of Mordecai fell upon them.   4 For Mordecai
<i>was</i> great in the king's house, and his fame went out
throughout all the provinces: for this man Mordecai waxed greater
and greater.   5 Thus the Jews smote all their enemies with
the stroke of the sword, and slaughter, and destruction, and did
what they would unto those that hated them.   6 And in Shushan
the palace the Jews slew and destroyed five hundred men.   7
And Parshandatha, and Dalphon, and Aspatha,   8 And Poratha,
and Adalia, and Aridatha,   9 And Parmashta, and Arisai, and
Aridai, and Vajezatha,   10 The ten sons of Haman the son of
Hammedatha, the enemy of the Jews, slew they; but on the spoil laid
they not their hand.   11 On that day the number of those that
were slain in Shushan the palace was brought before the king.
  12 And the king said unto Esther the queen, The Jews have
slain and destroyed five hundred men in Shushan the palace, and the
ten sons of Haman; what have they done in the rest of the king's
provinces? now what <i>is</i> thy petition? and it shall be granted
thee: or what <i>is</i> thy request further? and it shall be done.
  13 Then said Esther, If it please the king, let it be
granted to the Jews which <i>are</i> in Shushan to do to morrow
also according unto this day's decree, and let Haman's ten sons be
hanged upon the gallows.   14 And the king commanded it so to
be done: and the decree was given at Shushan; and they hanged
Haman's ten sons.   15 For the Jews that <i>were</i> in
Shushan gathered themselves together on the fourteenth day also of
the month Adar, and slew three hundred men at Shushan; but on the
prey they laid not their hand.   16 But the other Jews that
<i>were</i> in the king's provinces gathered themselves together,
and stood for their lives, and had rest from their enemies, and
slew of their foes seventy and five thousand, but they laid not
their hands on the prey,   17 On the thirteenth day of the
month Adar; and on the fourteenth day of the same rested they, and
made it a day of feasting and gladness.   18 But the Jews that
<i>were</i> at Shushan assembled together on the thirteenth
<i>day</i> thereof, and on the fourteenth thereof; and on the
fifteenth <i>day</i> of the same they rested, and made it a day of
feasting and gladness.   19 Therefore the Jews of the
villages, that dwelt in the unwalled towns, made the fourteenth day
of the month Adar <i>a day of</i> gladness and feasting, and a good
day, and of sending portions one to another.</p>
<p class="indent" id="Esth.x-p3">We have here a decisive battle fought
between the Jews and their enemies, in which the Jews were
victorious. Neither side was surprised; for both had notice of it
long enough before, so that it was a fair trial of skill between
them. Nor could either side call the other <i>rebels,</i> for they
were both supported by the royal authority.</p>
<p class="indent" id="Esth.x-p4">I. The enemies of the Jews were the
aggressors. They hoped, notwithstanding the latter edict, <i>to
have power over them,</i> by virtue of the former (<scripRef id="Esth.x-p4.1" osisRef="Bible:Esth.9.1" parsed="|Esth|9|1|0|0" passage="Es 9:1"><i>v.</i> 1</scripRef>), and made assaults upon
them accordingly; they formed themselves into bodies, and joined in
confederacy against them, to <i>seek their hurt,</i> <scripRef id="Esth.x-p4.2" osisRef="Bible:Esth.9.2" parsed="|Esth|9|2|0|0" passage="Es 9:2"><i>v.</i> 2</scripRef>. The Chaldee paraphrase
says that none appeared against the Jews but Amalekites only, who
were infatuated, and had their hearts hardened, as Pharaoh's
against Israel, to take up arms to their own destruction. Some had
such an inveterate implacable malice against the Jews that Haman's
fall and Mordecai's advancement, instead of convincing them, did
but exasperate them, and make them the more outrageous and resolute
to cut all their throats. The sons of Haman, particularly, vowed to
avenge their father's death, and pursue his designs, which they
call <i>noble and brave,</i> whatever hazards they run; and a
strong party they had formed both in Shushan and in the provinces
in order hereunto. Fight they would, though they plainly saw
Providence fight against them; and thus they were infatuated to
their own destruction. If they would have sat still, and attempted
nothing against the people of God, not a hair of their head would
have fallen to the ground: but they cannot persuade themselves to
do that; they must be meddling, though it prove to their own ruin,
and roll a burdensome stone, which will return upon them.</p>
<p class="indent" id="Esth.x-p5">II. But the Jews were the conquerors. That
very day when the king's decree for their destruction was to be put
in execution, and which the enemies thought would have been
<i>their</i> day, proved <i>God's</i> day, <scripRef id="Esth.x-p5.1" osisRef="Bible:Ps.37.13" parsed="|Ps|37|13|0|0" passage="Ps 37:13">Ps. xxxvii. 13</scripRef>. It was <i>turned to the
contrary</i> of what was expected, and <i>the Jews had rule over
those that hated them,</i> <scripRef id="Esth.x-p5.2" osisRef="Bible:Esth.9.1" parsed="|Esth|9|1|0|0" passage="Es 9:1"><i>v.</i>
1</scripRef>. We are here told,</p>
<p class="indent" id="Esth.x-p6">1. What the Jews did for themselves
(<scripRef id="Esth.x-p6.1" osisRef="Bible:Esth.9.2" parsed="|Esth|9|2|0|0" passage="Es 9:2"><i>v.</i> 2</scripRef>): <i>They
gathered themselves together in their cities,</i> embodied, and
stood upon their defence, offering violence to none, but bidding
defiance to all. If they had not had an edict to warrant them, they
durst not have done it, but, being so supported, they strove
lawfully. Had they acted separately, each family apart, they would
have been an easy prey to their enemies; but acting in concert, and
gathering together in their cities, they strengthened one another,
and durst face their enemies. <i>Vis unita fortior—forces act most
powerfully when combined.</i> Those that write of the state of the
Jews at this day give this as a reason why, though they are very
numerous in many parts, and very rich, they are yet so despicable,
because they are generally so selfish that they cannot incorporate,
and, being under the curse of dispersion, they cannot unite, nor
(as here) <i>gather together,</i> for, if they could, they might
with their numbers and wealth threaten the most potent states.</p>
<p class="indent" id="Esth.x-p7">2. What the rulers of the provinces did for
them, under the influence of Mordecai. All the officers of the
king, who, by the bloody edict, were ordered to help forward their
destruction (<scripRef id="Esth.x-p7.1" osisRef="Bible:Esth.3.12-Esth.3.13" parsed="|Esth|3|12|3|13" passage="Es 3:12,13"><i>ch.</i> iii. 12,
13</scripRef>), conformed to the latter edict (which, being an
estopel against an estopel, had set the matter at large, and left
them at liberty to observe which they pleased) and <i>helped the
Jews,</i> which turned the scale on their side, <scripRef id="Esth.x-p7.2" osisRef="Bible:Esth.9.3" parsed="|Esth|9|3|0|0" passage="Es 9:3"><i>v.</i> 3</scripRef>. The provinces would generally do
as the rulers of the provinces inclined, and therefore their
favouring the Jews would greatly further them. But why did they
help them? Not because they had any kindness for them, but because
<i>the fear of Mordecai fell upon them,</i> he having manifestly
the countenance both of God and the king. They all saw it their
interest to help Mordecai's friends because he was not only great
in the king's house, and caressed by the courtiers (as many are who
have no intrinsic worth to support their reputation), but <i>his
fame</i> for wisdom and virtue <i>went out</i> thence <i>throughout
all the provinces:</i> in all places he was extolled as a great
man. He was looked upon also as a thriving man, and one that
<i>waxed greater and greater</i> (<scripRef id="Esth.x-p7.3" osisRef="Bible:Esth.9.4" parsed="|Esth|9|4|0|0" passage="Es 9:4"><i>v.</i> 4</scripRef>), and therefore for fear of him all
the king's officers helped the Jews. Great men may, by their
influence, do a great deal of good; many that fear not God will
stand in awe of them.</p>
<p class="indent" id="Esth.x-p8">3. What God did for them: he struck <i>all
people</i> with a <i>fear of them</i> <scripRef id="Esth.x-p8.1" osisRef="Bible:Esth.9.2" parsed="|Esth|9|2|0|0" passage="Es 9:2">(<i>v.</i> 2</scripRef>), as the Canaanites were made
afraid of Israel (<scripRef id="Esth.x-p8.2" osisRef="Bible:Josh.2.9 Bible:Josh.5.1" parsed="|Josh|2|9|0|0;|Josh|5|1|0|0" passage="Jos 2:9,5:1">Josh. ii. 9, v.
1</scripRef>), so that, though they had so much hardiness as to
assault them, yet they had not courage to prosecute the assault.
Their hearts failed them when they came to engage, and <i>none of
the men of might could find their hands.</i></p>
<p class="indent" id="Esth.x-p9">4. What execution they did hereupon: <i>No
man could withstand them</i> (<scripRef id="Esth.x-p9.1" osisRef="Bible:Esth.9.2" parsed="|Esth|9|2|0|0" passage="Es 9:2"><i>v.</i>
2</scripRef>), but <i>they did what they would to those that hated
them,</i> <scripRef id="Esth.x-p9.2" osisRef="Bible:Esth.9.5" parsed="|Esth|9|5|0|0" passage="Es 9:5"><i>v.</i> 5</scripRef>. So
strangely were the Jews strengthened and animated, and their
enemies weakened and dispirited, that none of those who had marked
themselves for their destruction escaped, but they <i>smote them
with the stroke of the sword.</i> Particularly, (1.) On the
thirteenth day of the month Adar they slew in the city Shushan 500
men (<scripRef id="Esth.x-p9.3" osisRef="Bible:Esth.9.6" parsed="|Esth|9|6|0|0" passage="Es 9:6"><i>v.</i> 6</scripRef>) and the ten
sons of <i>Haman,</i> <scripRef id="Esth.x-p9.4" osisRef="Bible:Esth.9.10" parsed="|Esth|9|10|0|0" passage="Es 9:10"><i>v.</i>
10</scripRef>. The Jews, when on the feast of Purim they read this
book of Esther, oblige themselves to read the names of Haman's ten
sons all in one breath, without any pause, because they say that
they were all killed together, and all gave up the ghost just in
the same moment.—<i>Buxt. Synag. Jud.</i> c. 24. The Chaldee
paraphrase says that, when these ten were slain, Zeresh, with
seventy more of his children, escaped, and afterwards begged their
bread from door to door. (2.) On the fourteenth day they slew in
Shushan 300 more, who had escaped the sword on the former day of
execution, <scripRef id="Esth.x-p9.5" osisRef="Bible:Esth.9.15" parsed="|Esth|9|15|0|0" passage="Es 9:15"><i>v.</i> 15</scripRef>.
This Esther obtained leave of the king for them to do, for the
greater terror of their enemies, and the utter crushing of that
malignant party of men. The king had taken account of the numbers
that were put to the sword the first day (<scripRef id="Esth.x-p9.6" osisRef="Bible:Esth.9.11" parsed="|Esth|9|11|0|0" passage="Es 9:11"><i>v.</i> 11</scripRef>), and told Esther (<scripRef id="Esth.x-p9.7" osisRef="Bible:Esth.9.12" parsed="|Esth|9|12|0|0" passage="Es 9:12"><i>v.</i> 12</scripRef>), and asked her what more
she desired. "Nothing," says she, "but commission to do such
another day's work." Esther surely was none of the blood-thirsty,
none of those that delight in slaughter, but she had some very good
reasons that moved her to make this request. She also desired that
the dead bodies of Haman's ten sons might be hanged up on the
gallows on which their father was hanged, for the greater disgrace
of the family and terror of the party (<scripRef id="Esth.x-p9.8" osisRef="Bible:Esth.9.13" parsed="|Esth|9|13|0|0" passage="Es 9:13"><i>v.</i> 13</scripRef>), and it was done accordingly,
<scripRef id="Esth.x-p9.9" osisRef="Bible:Esth.9.14" parsed="|Esth|9|14|0|0" passage="Es 9:14"><i>v.</i> 14</scripRef>. It is supposed
that they were hanged in chains and left hanging for some time.
(3.) The Jews in the country kept to their orders, and slew no more
of their enemies than what were slain the thirteenth day, which
were in all, among all the provinces, 75,000, <scripRef id="Esth.x-p9.10" osisRef="Bible:Esth.9.16" parsed="|Esth|9|16|0|0" passage="Es 9:16"><i>v.</i> 16</scripRef>. If all these were Amalekites (as
the Jews say), surely now it was that the remembrance of Amalek was
<i>utterly put out,</i> <scripRef id="Esth.x-p9.11" osisRef="Bible:Exod.17.14" parsed="|Exod|17|14|0|0" passage="Ex 17:14">Exod. xvii.
14</scripRef>. However, that which justifies them in the execution
of so many is that they did it in their own just and necessary
defence; they <i>stood for their lives,</i> authorized to do so by
the law of self-preservation, as well as by the king's decree. (4.)
In these several executions it is taken notice of that on the prey
they laid not their hand, <scripRef id="Esth.x-p9.12" osisRef="Bible:Esth.9.10 Bible:Esth.9.15 Bible:Esth.9.16" parsed="|Esth|9|10|0|0;|Esth|9|15|0|0;|Esth|9|16|0|0" passage="Es 9:10,15,16"><i>v.</i> 10, 15, 16</scripRef>. The king's
commission had warranted them to <i>take the spoil</i> of their
enemies <i>for a prey</i> (<scripRef id="Esth.x-p9.13" osisRef="Bible:Esth.8.11" parsed="|Esth|8|11|0|0" passage="Es 8:11"><i>ch.</i>
viii. 11</scripRef>), and a fair opportunity they had of enriching
themselves with it; if Haman's party had prevailed, no doubt, they
would have made use of their authority to seize the goods and
estates of the Jews, <scripRef id="Esth.x-p9.14" osisRef="Bible:Esth.3.13" parsed="|Esth|3|13|0|0" passage="Es 3:13"><i>ch.</i> iii.
13</scripRef>. But the Jews would not do so by them, [1.] That they
might, to the honour of their religion, evidence a holy and
generous contempt of worldly wealth, in imitation of their father
Abraham, who scorned to enrich himself with the spoils of Sodom.
[2.] That they might make it appear that they aimed at nothing but
their own preservation, and used their interest at court for the
saving of their lives, not for the raising of their estates. [3.]
Their commission empowered them to destroy the families of their
enemies, even the <i>little ones</i> and <i>the women,</i>
<scripRef id="Esth.x-p9.15" osisRef="Bible:Esth.8.11" parsed="|Esth|8|11|0|0" passage="Es 8:11"><i>ch.</i> viii. 11</scripRef>. But
their humanity forbade them to do that, though that was designed
against them. They slew none but those they found in arms; and
therefore they did not take the spoil, but left it to the women and
little ones, whom they spared, for their subsistence; otherwise as
good slay them as starve them, take away their lives as take away
their livelihoods. Herein they acted with a consideration and
compassion well worthy of imitation.</p>
<p class="indent" id="Esth.x-p10">5. What a satisfaction they had in their
deliverance. The Jews in the country cleared themselves of their
enemies on the thirteenth day of the month, and they rested on the
fourteenth day (<scripRef id="Esth.x-p10.1" osisRef="Bible:Esth.9.17" parsed="|Esth|9|17|0|0" passage="Es 9:17"><i>v.</i>
17</scripRef>), and made that a thanksgiving day, <scripRef id="Esth.x-p10.2" osisRef="Bible:Esth.9.19" parsed="|Esth|9|19|0|0" passage="Es 9:19"><i>v.</i> 19</scripRef>. The Jews in Shushan, the
royal city, took two days for their military execution, so that
they rested on the fifteenth day, and made that their
thanksgiving-day, <scripRef id="Esth.x-p10.3" osisRef="Bible:Esth.9.18" parsed="|Esth|9|18|0|0" passage="Es 9:18"><i>v.</i>
18</scripRef>. Both of them celebrated their festival the very day
after they had finished their work and gained their point. When we
have received signal mercies from God we ought to be quick and
speedy in making our thankful returns to him, while the mercy is
fresh and the impressions of it are most sensible.</p>
</div><scripCom id="Esth.x-p0.3" osisRef="Bible:Esth.9.20-Esth.9.32" parsed="|Esth|9|20|9|32" passage="Es 9:20-32" type="Commentary"/><div class="Commentary" id="Bible:Esth.9.20-Esth.9.32">
<h4 id="Esth.x-p10.5">The Feast of Purim. (<span class="smallcaps" id="Esth.x-p10.6">b. c.</span> 509.)</h4>
<p class="passage" id="Esth.x-p11">20 And Mordecai wrote these things, and sent
letters unto all the Jews that <i>were</i> in all the provinces of
the king Ahasuerus, <i>both</i> nigh and far,   21 To stablish
<i>this</i> 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 <i>is,</i> the lot, to consume them, and to destroy them;
  25 But when <i>Esther</i> 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 <i>of that</i> 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 <i>appointed</i> time every year;   28 And
<i>that</i> these days <i>should be</i> remembered and kept
throughout every generation, every family, every province, and
every city; and <i>that</i> 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, <i>with</i> words of peace and truth,   31 To
confirm these days of Purim in their times <i>appointed,</i>
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.</p>
<p class="indent" id="Esth.x-p12">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.</p>
<p class="indent" id="Esth.x-p13">I. The history was written, and copies of
it were dispersed among all the Jews in all the provinces of the
empire, <i>both nigh and far,</i> <scripRef id="Esth.x-p13.1" osisRef="Bible:Esth.9.20" parsed="|Esth|9|20|0|0" passage="Es 9:20"><i>v.</i> 20</scripRef>. 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 <i>wrote all these things.</i> 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
<i>good hand of his God</i> 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; <i>that</i> 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.</p>
<p class="indent" id="Esth.x-p14">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
<i>the children who should be born</i> might know it, and
<i>declare it to their children, that they might set their hope in
God,</i> <scripRef id="Esth.x-p14.1" osisRef="Bible:Ps.78.6-Ps.78.7" parsed="|Ps|78|6|78|7" passage="Ps 78:6,7">Ps. lxxviii. 6,
7</scripRef>. 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,</p>
<p class="indent" id="Esth.x-p15">1. When it was observed—every year on
<i>the fourteenth and fifteenth days of the twelfth month,</i> just
a month before the passover, <scripRef id="Esth.x-p15.1" osisRef="Bible:Esth.9.21" parsed="|Esth|9|21|0|0" passage="Es 9:21"><i>v.</i>
21</scripRef>. Thus the first month and the last month of the year
kept in remembrance the months that were past, even <i>the days
when God preserved them.</i> 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 <i>rested from it.</i> The modern
Jews observe the thirteenth day, the day appointed for their
destruction, as a fasting-day, grounding the practice on <scripRef id="Esth.x-p15.2" osisRef="Bible:Esth.9.31" parsed="|Esth|9|31|0|0" passage="Es 9:31"><i>v.</i> 31</scripRef>, <i>the matters of their
fastings and cry.</i> But that refers to what was in the day of
their distress (<scripRef id="Esth.x-p15.3" osisRef="Bible:Esth.4.3 Bible:Esth.4.16" parsed="|Esth|4|3|0|0;|Esth|4|16|0|0" passage="Es 4:3,16"><i>ch.</i> iv. 3,
16</scripRef>), which was not to be continued when God had turned
their fasts into <i>joy and gladness,</i> <scripRef id="Esth.x-p15.4" osisRef="Bible:Zech.8.19" parsed="|Zech|8|19|0|0" passage="Zec 8:19">Zech. viii. 19</scripRef>.</p>
<p class="indent" id="Esth.x-p16">2. How it was called—<i>The feast of
Purim</i> <scripRef id="Esth.x-p16.1" osisRef="Bible:Esth.9.26" parsed="|Esth|9|26|0|0" passage="Es 9:26">(<i>v.</i> 26</scripRef>),
from <i>Pur,</i> a Persian word which signified <i>a lot,</i>
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 <i>monthly prognosticators</i> in
their own craft (<scripRef id="Esth.x-p16.2" osisRef="Bible:Isa.47.13" parsed="|Isa|47|13|0|0" passage="Isa 47:13">Isa. xlvii.
13</scripRef>), <i>frustrating the tokens of the liars and making
the diviners mad,</i> <scripRef id="Esth.x-p16.3" osisRef="Bible:Isa.44.25-Isa.44.26" parsed="|Isa|44|25|44|26" passage="Isa 44:25,26">Isa. xliv.
25, 26</scripRef>.</p>
<p class="indent" id="Esth.x-p17">3. By whom it was instituted and enacted.
It was not a divine institution, and therefore it is not called a
<i>holy day,</i> but a human appointment, by which it was made a
<i>good day,</i> <scripRef id="Esth.x-p17.1" osisRef="Bible:Esth.9.19 Bible:Esth.9.22" parsed="|Esth|9|19|0|0;|Esth|9|22|0|0" passage="Es 9:19,22"><i>v.</i> 19,
22</scripRef>. (1.) The Jews ordained it, and took it upon
themselves (<scripRef id="Esth.x-p17.2" osisRef="Bible:Esth.9.27" parsed="|Esth|9|27|0|0" passage="Es 9:27"><i>v.</i> 27</scripRef>),
voluntarily <i>undertook to do as they had begun.</i> <scripRef id="Esth.x-p17.3" osisRef="Bible:Esth.9.23" parsed="|Esth|9|23|0|0" passage="Es 9:23"><i>v.</i> 23</scripRef>. 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 <i>wrote,</i> [1.]
<i>With all authority</i> (<scripRef id="Esth.x-p17.4" osisRef="Bible:Esth.9.29" parsed="|Esth|9|29|0|0" passage="Es 9:29"><i>v.</i>
29</scripRef>), 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.] <i>With
words of peace and truth.</i> 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
(<scripRef id="Esth.x-p17.5" osisRef="Bible:Acts.15.29" parsed="|Acts|15|29|0|0" passage="Ac 15:29">Acts xv. 29</scripRef>): "If you do
so and so, <i>you shall do well. Fare you well.</i>" Such was the
style of these letters, or such the salutation or valediction of
them: <i>Peace and truth be with you.</i></p>
<p class="indent" id="Esth.x-p18">4. By whom it was to be observed—by <i>all
the Jews,</i> and by <i>their seed,</i> and by all such as
<i>joined themselves to them,</i> <scripRef id="Esth.x-p18.1" osisRef="Bible:Esth.9.27" parsed="|Esth|9|27|0|0" passage="Es 9:27"><i>v.</i> 27</scripRef>. 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.</p>
<p class="indent" id="Esth.x-p19">5. Why it was to be observed—that the
memorial of the great things God had done for his church might
never <i>perish from their seed,</i> <scripRef id="Esth.x-p19.1" osisRef="Bible:Esth.9.28" parsed="|Esth|9|28|0|0" passage="Es 9:28"><i>v.</i> 28</scripRef>. God does not work wonders for a
day, but to be had in everlasting remembrance. <i>What he does
shall be forever,</i> and therefore should for ever be had in mind,
<scripRef id="Esth.x-p19.2" osisRef="Bible:Eccl.3.14" parsed="|Eccl|3|14|0|0" passage="Ec 3:14">Eccl. iii. 14</scripRef>. In this
affair they would remember, (1.) Haman's bad practices against the
church, to his perpetual reproach (<scripRef id="Esth.x-p19.3" osisRef="Bible:Esth.9.24" parsed="|Esth|9|24|0|0" passage="Es 9:24"><i>v.</i> 24</scripRef>): <i>Because he had devised
against the Jews to destroy them.</i> 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,
<i>came before the king,</i> he repealed the edict, <scripRef id="Esth.x-p19.4" osisRef="Bible:Esth.9.25" parsed="|Esth|9|25|0|0" passage="Es 9:25"><i>v.</i> 25</scripRef>. 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
<i>told for a memorial of her.</i> 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 (<scripRef id="Esth.x-p19.5" osisRef="Bible:Esth.9.31" parsed="|Esth|9|31|0|0" passage="Es 9:31"><i>v.</i> 31</scripRef>): <i>The matters of their
fastings and their cry.</i> 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. <i>Call upon me in
the time of trouble,</i> and then <i>offer to God
thanksgiving.</i></p>
<p class="indent" id="Esth.x-p20">6. How it was to be observed. And of this
let us see,</p>
<p class="indent" id="Esth.x-p21">(1.) What was here enjoined, which was very
good, that they should make it, [1.] A day of cheerfulness, <i>a
day of feasting and joy</i> (<scripRef id="Esth.x-p21.1" osisRef="Bible:Esth.9.22" parsed="|Esth|9|22|0|0" passage="Es 9:22"><i>v.</i>
22</scripRef>), and <i>a feast was made for laughter,</i> <scripRef id="Esth.x-p21.2" osisRef="Bible:Eccl.10.19" parsed="|Eccl|10|19|0|0" passage="Ec 10:19">Eccl. x. 19</scripRef>. When God gives us cause
to rejoice why should we not express our joy? [2.] A day of
generosity, <i>sending portions one to another,</i> 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 <i>gifts to the poor.</i> It is not to our
kinsmen and rich neighbours only that we are to send tokens, but to
<i>the poor and the maimed,</i> <scripRef id="Esth.x-p21.3" osisRef="Bible:Luke.14.12-Luke.14.13" parsed="|Luke|14|12|14|13" passage="Lu 14:12,13">Luke xiv. 12, 13</scripRef>. 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.</p>
<p class="indent" id="Esth.x-p22">(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.</p>
<p class="indent" id="Esth.x-p23">(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 <i>Cursed be Haman,</i> and <i>Blessed be Mordecai.</i> 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. <i>Corruptio optimi est pessima—What is best
becomes when corrupted the worst.</i></p>
</div></div2>