Esther · Chapter 9

Verse 1. Now in the twelfth month] What a number of providences, and none of them apparently of an extraordinary nature, concurred to preserve a people so signally, and to all human appearance so inevitably, doomed to destruction! None are ever too low for God to lift up, or too high for God to cast down. Must not these heathens have observed that the uncontrollable hand of an Almighty Being had worked in behalf of the Jews? And must not this have had a powerful tendency to discredit the idolatry of the country?

Verse 1. The king’s commandment and his decree drew near to be put in execution — At the close of the last chapter we left two royal edicts in force, both given at the court at 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; and 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 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 justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes, at length, and here we learn that it was a day of victory and triumph to the Jews, both in the city of Shushan, and in all the rest of the king’s provinces. In the day that the enemies of the Jews hoped to have power over them — That day which was selected by Haman, with great industry and art, as the most lucky day, and which their enemies had undoubtedly often thought of, and threatened them with; when, notwithstanding the later edict, they expected to have power over them by virtue of the former, they made assaults upon them accordingly, forming themselves into bodies, and joining in confederacy against them.

Verse 1. The enemies of the Jews. The Chaldean paraphrase says that no nation appeared in arms against the Jews but Amalek; and these were infatuated to their own destruction. The troubles which the Israelites experienced from them were perpetual. Hence Saul greatly erred in stopping his victories when he had taken their cities, their king, and their cattle. The number which fled was sufficient to multiply, and become a perpetual scourge to the nation that spared them. Now however they received the reward of their wickedness. God blotted out the name of Amalek from under heaven. Deuteronomy 25:17.

THE TWO DAYS OF VENGEANCE, 1-19.

The days, and weeks, and months passed swiftly by. The dreadful thirteenth of Adar was at hand. Those were days of most intense anxiety and suspense throughout the Persian empire. Two royal edicts were before the people — one authorizing a general massacre of the Jews, and the seizing of their property, the other empowering the Jews to take all needful measures for self-defence. These edicts were of equal authority. Strange spectacle! Possible only under that Medo-Persian government, where the foolish notion had become a law, that no decree signed by the royal signet can be reversed or changed. Meanwhile warlike preparations had been making, and in many cities it was evident there would be shedding of blood. For the Jews’ enemies were in many quarters so bitter in their hatred that they could not rest. They hesitated not to risk life and peace and property for the sake of being avenged on a race whose customs and religion they despised. Notable is the fact that men in whom such hatred dwells are not awed by admonitions. The fall of Haman, the elevation and growing influence of Mordecai, and the general “fear of the Jews” that began to prevail, only imbittered their rage, and seemed to urge them on with mad frenzy to deeds of violence and blood.

1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.

V. 2. No man-Their enemies, though they did take up arms against them, yet were easily conquered and destroyed by them.

Verse 2. The Jews gathered themselves together in their cities — Imbodied 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 this; but, being so supported, they strove lawfully. If they had 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 were able to face their enemies. And no man could withstand them — Their enemies, though they took up arms against them, yet were easily conquered and destroyed by them. For the fear of them fell upon all people — Because they had such potent friends at court, and so great a God on their side, who, by such unusual and astonishing methods, (of which, doubtless, they had been particularly informed,) had brought about such a mighty and unexpected deliverance for them.

2. No man could withstand them — One explanation of their power and success is given in the next sentence, for the fear of them fell upon all people. A general terror spread from a feeling that the Jews were the special favourites of the most high God; and while this feeling disheartened and unnerved their enemies, it gave inspiration and power to the Jews. Rawlinson thinks that the Jews did not remain wholly on the defensive, but sometimes commenced the attack. We may, indeed, very naturally suppose that Jewish antipathy and anger would, at least in some cases, lead them to assault their foes, but of this we have no evidence in this history. The nearest approach to it is Esther’s request in verse 13, where see note.

Verse 3. And all the rulers of the provinces] Mordecai being raised to the highest confidence of the king, and to have authority over the whole realm, these officers assisted the Jews, no doubt, with the troops under their command, to overthrow those who availed themselves of the former decree to molest the Jews. For it does not appear that the Jews slew any person who did not rise up to destroy them. See Esther 9:5.

Verses 3, 4. All the rulers of the provinces, &c., and officers of the king — Hebrews and those that did the king’s business; that is, not only the chief persons, signified by the foregoing words, but all the king’s other ministers or officers, of what quality soever; helped the Jews; because the fear of Mordecai fell upon them — He having manifestly the countenance both of God and the king. For Mordecai was great — The greatest in place, and power, and favour with the king, both for his near relation to the queen, and for the good service he had done for the king himself, in preserving his life, and managing his affairs; and for those excellent abilities and virtues which the king discovered in him. And his fame went throughout all the provinces — 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 his fame for wisdom and virtue went out from thence throughout all the king’s dominions, and in all places he was extolled as a great man, and as one that was waxing greater and greater. Hence all, even the king’s officers, saw it to be their interest to help his friends.

3. The rulers of the provinces — Called princes in the common version of Esther 1:3, though the Hebrew word is the same in each passage. Lieutenants — Satraps. See on Ezra 8:36. Deputies — Governors or prefects. See on Ezra 5:3. Officers of the king — Hebrew, Doers of the business that pertained to the king. See note on Esther 3:9. Helped the Jews — To what extent is not stated. They probably facilitated the Jews in their preparations to defend themselves. Because the fear of Mordecai fell upon them — They were men of artful policy, careful to keep in favour with the highest minister of the royal court; and because the prime minister was now a Jew, they feared to take sides with the Jews’ enemies.

Verses 3, 4. All the rulers of the provinces, &c., and officers of the king — Hebrews and those that did the king’s business; that is, not only the chief persons, signified by the foregoing words, but all the king’s other ministers or officers, of what quality soever; helped the Jews; because the fear of Mordecai fell upon them — He having manifestly the countenance both of God and the king. For Mordecai was great — The greatest in place, and power, and favour with the king, both for his near relation to the queen, and for the good service he had done for the king himself, in preserving his life, and managing his affairs; and for those excellent abilities and virtues which the king discovered in him. And his fame went throughout all the provinces — 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 his fame for wisdom and virtue went out from thence throughout all the king’s dominions, and in all places he was extolled as a great man, and as one that was waxing greater and greater. Hence all, even the king’s officers, saw it to be their interest to help his friends.

4. Mordecai waxed greater and greater — This fact all the more commanded for him the respect and reverence of the various rulers of the empire. He was a wise statesman, a careful and prudent officer, and his manner combined such dignity and grace, and so won the confidence of the king, that his name became known through all the empire, and all thoughtful princes in the provinces at once concluded that it would not be safe or wise to place themselves in any kind of opposition to him.

Verse 5. Thus the Jews smote all their enemies with the stroke of the sword — The second decree “allowed the Jews to defend themselves, and therefore may account, in some measure, for the slaughter which they made of their enemies: and, no doubt, the great sum which Haman had offered to gratify his revenge against the Jewish nation, was an additional provocation to them to slay every one that came to annoy them. But still it should be remembered, that in this they acted by virtue of a royal edict, which authorized them to stand upon their own defence: that they were not the first aggressors, but only opposed those who openly assaulted them, and were for putting in execution an unjust and cruel decree against them. And as the Amalekites, who might be dispersed through the Persian empire, were the known and inveterate enemies of the Jews, and, following the fortune of Haman, might probably be forward enough to execute the decree which he had procured against them; it is, therefore, reasonably presumed, that most of those whom the Jews destroyed, in their necessary defence, both at Shushan, and in the provinces, were of that devoted nation, and that by this their slaughter, the prophecies against Amalek were remarkably accomplished.” — Bishop Patrick and Dodd. And did what they would with those that hated them — It seems that the people in general perceived, by the second edict, that it would not be agreeable to the king for them to rise against the Jews, though he did not repeal the first edict, because it was not customary to repeal any thing that had been signed by the king’s seal; and therefore, it is probable, that but a very inconsiderable number, in respect of the whole, rose up against the Jews, otherwise it is hardly credible that they could have been superior to them in every place.

5. The Jews smote… with… the sword — Hence we see that they had armed themselves with weapons of war, and were thus prepared, in case of attack, to retaliate with slaughter and destruction. No doubt when they were assailed they avenged themselves by a most fearful retaliation. Did what they would unto those that hated them — Carried their work of retaliation to whatsoever extent they desired. But it does not appear that in any city or province the Jews themselves began the work of war. The hatred of their enemies always commenced the slaughter by an attack upon them.

V. 6. Shushan-In the city so called. Slew-Whom they knew to be such as would watch all opportunities to destroy them; which also they might possibly now attempt to do.

Verse 6. And in Shushan] It is strange that in this city, where the king’s mind must have been so well known, there should be found five hundred persons to rise up in hostility against those whom they knew the king befriended!

Verse 6. In Shushan the palace — That is, in the city where the palace was; it not being probable, either that they would make such a slaughter in the palace itself, or that they would be permitted so to do; the Jews slew and destroyed five hundred men — These, and the rest killed in other places, either were men who did not conceal their wicked inclinations, but openly assaulted the Jews, and whom therefore the king’s edict gave them power to destroy; or, they were persons whom the Jews knew to be their avowed enemies, and such as would watch all opportunities to assault and destroy them.

6. In Shushan the palace the Jews slew… five hundred — Shushan the palace is here evidently to be taken in the sense of the place or city of the palace, equivalent to in or at Shushan, as in verse 15. It is not to be supposed that the work of slaughter was carried on within the palace itself.

7-9. Parshandatha… Vajezatha — These names of Haman’s ten sons are written in Hebrew MSS. in perpendicular columns, and it is said that the reader in the synagogue is required to pronounce them all at one breath. The Targum says they were all suspended, one above another, upon one cross, fifty cubits high, which Mordecai had prepared for the purpose. In the Masoretic text the letters t and v, in the names of Parshandatha and Parmashta, are written in smaller form than the rest, and in the last name, Vajezatha, the w is written large, and the z small — all which, perhaps, represents some mystic Rabbinical conceit. Most of these names are of Persian origin, a fact which has great weight in showing the genuineness of the Book of Esther.

7-9. Parshandatha… Vajezatha — These names of Haman’s ten sons are written in Hebrew MSS. in perpendicular columns, and it is said that the reader in the synagogue is required to pronounce them all at one breath. The Targum says they were all suspended, one above another, upon one cross, fifty cubits high, which Mordecai had prepared for the purpose. In the Masoretic text the letters t and v, in the names of Parshandatha and Parmashta, are written in smaller form than the rest, and in the last name, Vajezatha, the w is written large, and the z small — all which, perhaps, represents some mystic Rabbinical conceit. Most of these names are of Persian origin, a fact which has great weight in showing the genuineness of the Book of Esther.

7-9. Parshandatha… Vajezatha — These names of Haman’s ten sons are written in Hebrew MSS. in perpendicular columns, and it is said that the reader in the synagogue is required to pronounce them all at one breath. The Targum says they were all suspended, one above another, upon one cross, fifty cubits high, which Mordecai had prepared for the purpose. In the Masoretic text the letters t and v, in the names of Parshandatha and Parmashta, are written in smaller form than the rest, and in the last name, Vajezatha, the w is written large, and the z small — all which, perhaps, represents some mystic Rabbinical conceit. Most of these names are of Persian origin, a fact which has great weight in showing the genuineness of the Book of Esther.

V. 10. But, &c.-Because they would leave it to their children, that it might appear what they did was not done out of malice, or covetousness, but out of mere necessity, and by that great law of self-preservation.

Verse 10. The ten sons of Haman] Their names are given above. And it is remarked here, and in Esther 9:16, where the account is given of the number slain in the provinces, that the Jews laid no hands on the spoil. They stood for their lives, and gave full proof that they sought their own personal safety, and not the property of their enemies, though the decree in their favour gave them authority to take the property of all those who were their adversaries, Esther 8:11.

Verse 10. But on the spoil laid they not their hand — The king had granted them leave to take it, Esther 8:11, but they declined to do it; that it might appear what they did was not done out of malice or covetousness, but out of mere necessity, and according to the great law of self-preservation; that they might not so much as seem to desire any thing but their own safety; and that the king might have the greater kindness for them, in whose exchequer these goods were to come, if he pleased so to appoint, or to go to the children of such as were slain.

Ver. 10. On the spoil laid they not their hand. That was the king’s right, as appears from the forfeiture of Haman’s estates. It was the law of the Persians, as it is of all nations, that those who fall in revolt, forfeit their lives and their lands to the crown.

10. On the spoil laid they not their hand — The king’s decree granted them, as it had done their enemies, the right to the spoils, (Esther 3:13; 8:11,) but they showed that they had no desire to enrich themselves by the goods of their fallen foes.

THE TWO DAYS OF VENGEANCE, 1-19.

The days, and weeks, and months passed swiftly by. The dreadful thirteenth of Adar was at hand. Those were days of most intense anxiety and suspense throughout the Persian empire. Two royal edicts were before the people — one authorizing a general massacre of the Jews, and the seizing of their property, the other empowering the Jews to take all needful measures for self-defence. These edicts were of equal authority. Strange spectacle! Possible only under that Medo-Persian government, where the foolish notion had become a law, that no decree signed by the royal signet can be reversed or changed. Meanwhile warlike preparations had been making, and in many cities it was evident there would be shedding of blood. For the Jews’ enemies were in many quarters so bitter in their hatred that they could not rest. They hesitated not to risk life and peace and property for the sake of being avenged on a race whose customs and religion they despised. Notable is the fact that men in whom such hatred dwells are not awed by admonitions. The fall of Haman, the elevation and growing influence of Mordecai, and the general “fear of the Jews” that began to prevail, only imbittered their rage, and seemed to urge them on with mad frenzy to deeds of violence and blood.

1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.

V. 12. What-In which doubtless many more were slain. So that I have fully granted thy petition. And yet, if thou hast any thing farther to ask, I am ready to grant it.

Verse 12. What have they done in the rest of the king’s provinces? — In which, doubtless, many more were slain. So that I have fully granted thy petition: and yet, if thou hast any thing further to ask, I am ready to grant it.

12. What have they done in the rest of the king’s provinces — A question implying that much greater destruction must have prevailed elsewhere. Here in Shushan they have slain five hundred; what multitudes, then, are likely to have been slain in the provinces!

V. 13. Let it, &c.-To kill their implacable enemies. For it is not improbable that the greatest and worst of them had hidden themselves for that day; after which, the commission granted to the Jews being expired, they confidently returned to their homes. Hanged-They were slain before; now let their bodies be hanged on their father’s gallows, for their greater infamy, and the terror of all others who shall presume to abuse the king in like manner, or to persuade him to execute such cruelties upon his subjects.

Verse 13. Let Haman’s ten sons be hanged] They had been slain the preceding day, and now she requests that they may be exposed on posts or gibbets, as a terror to those who sought the destruction of the Jews.

Verse 13. Let it be granted to the Jews to do to-morrow also according to this day’s decree — To kill their implacable enemies. For it is probable that the greatest and worst of them had hidden themselves for that day; after which, the commission granted to the Jews being expired, they confidently returned to their houses, where they were taken and slain, by virtue of this private and unexpected order. And let Haman’s ten sons be hanged upon the gallows — They were slain before; now let their bodies be hanged on their father’s gallows, for their greater infamy, and the terror of all others who shall presume to abuse the king in like manner, or to persuade him to execute such cruelties upon his subjects. “It is not unlikely,” says Dr. Dodd, “that many might be enraged at Haman’s death, and his sons, in particular, might set themselves at the head of those who were bold enough to attempt the destruction of the Jews at Shushan, being resolved to revenge their father’s death, though in so doing they were sure to meet with their own. This seems to suggest one reason why Esther was so solicitous to have their dead bodies hung on the gallows, because they had shown more malice and indignation against the Jews, and, on the day when the cruel edict came to take place, had made more desperate attacks upon them, than any others; though the reason of state, in this severity, might be to expose the family to greater infamy, and to deter other counsellors at any time from abusing the king with false representations. For though the Jews suffered none to hang on the tree, as they called the gallows, longer than till the evening of the day whereon they were executed, yet other nations let them hang till they were consumed, (as appears from the story of the Gibeonites, 2 Samuel 21:9,) or devoured by crows, vultures, or other ravenous creatures.” See Patrick.

13. To do to-morrow also according unto this day’s decree — This request of Esther has been pronounced the offspring of a bloodthirsty vengeance, and desire to have another day for the butchery of enemies. But what was this day’s decree which the queen desired to be continued another day? Merely “to stand for their life” against all that would assault them. See note on verse 2, and Esther 8:11. Hence we infer that the queen believed, or had reason to suspect, that the enemies of the Jews in Shushan would renew the attack upon the following day. So fearfully enraged were these enemies that they were likely to retaliate for their losses by an unauthorized continuance of the fight, and it was to secure her people against such an event Esther wisely made this request. This extension of the decree was to have effect only in Shushan, not in the provinces. Let Haman’s ten sons be hanged — They had been already slain, (verse 10,) and now Esther would have their dead bodies impaled, in order to strike terror into the hearts of the Jews’ enemies, and thus, as far as possible, prevent further strife and bloodshed.

THE TWO DAYS OF VENGEANCE, 1-19.

The days, and weeks, and months passed swiftly by. The dreadful thirteenth of Adar was at hand. Those were days of most intense anxiety and suspense throughout the Persian empire. Two royal edicts were before the people — one authorizing a general massacre of the Jews, and the seizing of their property, the other empowering the Jews to take all needful measures for self-defence. These edicts were of equal authority. Strange spectacle! Possible only under that Medo-Persian government, where the foolish notion had become a law, that no decree signed by the royal signet can be reversed or changed. Meanwhile warlike preparations had been making, and in many cities it was evident there would be shedding of blood. For the Jews’ enemies were in many quarters so bitter in their hatred that they could not rest. They hesitated not to risk life and peace and property for the sake of being avenged on a race whose customs and religion they despised. Notable is the fact that men in whom such hatred dwells are not awed by admonitions. The fall of Haman, the elevation and growing influence of Mordecai, and the general “fear of the Jews” that began to prevail, only imbittered their rage, and seemed to urge them on with mad frenzy to deeds of violence and blood.

1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.

Verse 15. And slew three hundred men] Esther had probably been informed by Mordecai that there were still many enemies of the Jews who sought their destruction, who had escaped the preceding day; and, therefore, begs that this second day be added to the former permission. This being accordingly granted, they found three hundred more, in all eight hundred. And thus Susa was purged of all their enemies.

15. Slew three hundred men at Shushan — Making, with the five hundred of the previous day, eight hundred slain at this capital city. We understand that, as Esther suspected, there were in Shushan many desperate persons who had resolved not to let the matter stop with the thirteenth of Adar, and so recommenced the fight on the next day. The result was the death of these three hundred men.

Verse 16. And had rest from their enemies — Who could not stand before them, and therefore ceased to molest them. But they laid not their hands on the prey — It is probable Mordecai, in his letters, had charged them not to make use of the liberty the king had given them to take the spoil, inasmuch as it appears they universally avoided it.

Ver. 16. The other Jews—stood for their lives. They could not easily counteract the first edict for their destruction; therefore they defended themselves, and probably to some excess of human blood.

16. And had rest from their enemies — The position of these words in the middle of the verse is noticeably strange. There maybe here some disarrangement of the text, or it may be, as Keil suggests, “that the narrator desired at once to point out how the matter ended.” Such apparent disorder of the text is not always to be regarded as evidence of corruption by transcribers. The Hebrew writers are not always the best models of accuracy and perfection of literary style. Seventy and five thousand — “The slaughter of these seventy-five thousand shows,” says Wordsworth, “that a very large number of their heathen enemies, who had been exasperated against the Jews, had prepared themselves for an attack upon them; and that, presuming upon their own numbers and forces, as compared with the Jews, they assaulted them in order to destroy and despoil them, and to enrich themselves with their property; and that the Jews made a vigorous resistance, and, by the help of God, routed their assailants with a great discomfiture. The slaughter was not the consequence of a vindictive spirit in the Jews, but of the bitter animosity of their enemies; and it proves that the Jews would have been extinguished, (as Haman’s decree intended that they should be,) if God had not interfered to rescue them from destruction.”

The same writer also records the two following inferences from the history of this terrible slaughter: 1) “It shows the recklessness of human life, even of their own subjects, which then prevailed among the sovereigns of most celebrated nations of the Eastern world, and it displays the ruinous consequences which would have resulted to human civilization if Ahasuerus (Xerxes) had been victorious at Salamis. If Greece had not triumphed in that struggle with Asia, Oriental ruthlessness and Oriental polygamy might have become dominant in the West, and greater difficulties would have obstructed the progress of civilization and Christianity. The Book of Esther reveals to us that the hand of God wrought for the deliverance of mankind at the straits of Salamis, and on the banks of the Asopus, at Plataea, as well as for the preservation of the Jews in the provinces of Persia.” 2) “It also displays the unhappy consequences of that proud assumption of infallibility which was implied in the Medo-Persian maxim, that laws once enacted may never be repealed. Such a claim to the divine attribute of infallibility, whether it be made by Eastern potentates or Western pontiffs, shuts the door against repentance, and involves them in a perpetual necessity of erring, and is fraught with the most disastrous consequences to all who are under their sway.”

Verses 17, 18. On the thirteenth day of the month Adar — This is to be referred to the foregoing words, and the meaning is, the slaughter was made in the provinces on the thirteenth day of this month, when they had reason to expect they should have been destroyed themselves. On the fifteenth day of the same they rested — That is, the Jews in the city of Shushan made the fifteenth day a festival, because they had liberty to avenge themselves of their enemies, not only on the thirteenth, but also on the fourteenth day, which were both days of slaughter, and therefore they rested not till the fifteenth day.

THE TWO DAYS OF VENGEANCE, 1-19.

The days, and weeks, and months passed swiftly by. The dreadful thirteenth of Adar was at hand. Those were days of most intense anxiety and suspense throughout the Persian empire. Two royal edicts were before the people — one authorizing a general massacre of the Jews, and the seizing of their property, the other empowering the Jews to take all needful measures for self-defence. These edicts were of equal authority. Strange spectacle! Possible only under that Medo-Persian government, where the foolish notion had become a law, that no decree signed by the royal signet can be reversed or changed. Meanwhile warlike preparations had been making, and in many cities it was evident there would be shedding of blood. For the Jews’ enemies were in many quarters so bitter in their hatred that they could not rest. They hesitated not to risk life and peace and property for the sake of being avenged on a race whose customs and religion they despised. Notable is the fact that men in whom such hatred dwells are not awed by admonitions. The fall of Haman, the elevation and growing influence of Mordecai, and the general “fear of the Jews” that began to prevail, only imbittered their rage, and seemed to urge them on with mad frenzy to deeds of violence and blood.

1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.

Verse 18. The Jews-assembled-on the thirteenth-and on the fourteenth] These two days they were employed in slaying their enemies; and they rested on the fifteenth.

Verses 17, 18. On the thirteenth day of the month Adar — This is to be referred to the foregoing words, and the meaning is, the slaughter was made in the provinces on the thirteenth day of this month, when they had reason to expect they should have been destroyed themselves. On the fifteenth day of the same they rested — That is, the Jews in the city of Shushan made the fifteenth day a festival, because they had liberty to avenge themselves of their enemies, not only on the thirteenth, but also on the fourteenth day, which were both days of slaughter, and therefore they rested not till the fifteenth day.

THE TWO DAYS OF VENGEANCE, 1-19.

The days, and weeks, and months passed swiftly by. The dreadful thirteenth of Adar was at hand. Those were days of most intense anxiety and suspense throughout the Persian empire. Two royal edicts were before the people — one authorizing a general massacre of the Jews, and the seizing of their property, the other empowering the Jews to take all needful measures for self-defence. These edicts were of equal authority. Strange spectacle! Possible only under that Medo-Persian government, where the foolish notion had become a law, that no decree signed by the royal signet can be reversed or changed. Meanwhile warlike preparations had been making, and in many cities it was evident there would be shedding of blood. For the Jews’ enemies were in many quarters so bitter in their hatred that they could not rest. They hesitated not to risk life and peace and property for the sake of being avenged on a race whose customs and religion they despised. Notable is the fact that men in whom such hatred dwells are not awed by admonitions. The fall of Haman, the elevation and growing influence of Mordecai, and the general “fear of the Jews” that began to prevail, only imbittered their rage, and seemed to urge them on with mad frenzy to deeds of violence and blood.

1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.

Verse 19. The Jews of the villages] They joined that to the preceding day, and made it a day of festivity, and of sending portions to each other; that is, the rich sent portions of the sacrifices slain on this occasion to the poor, that they also might be enabled to make the day a day of festivity; that as the sorrow was general, so also might the joy be.

It is worthy of remark that the ancient Itala or Ante-hieronymian version of this book omits the whole of these nineteen verses. Query, Were they originally in this book?

Verse 19. The Jews of the villages, that dwelt in the unwalled towns — Hebrew, in the cities of the villages; that is, in the lesser cities and villages, which are here opposed to the great city Shushan, and those who dwelt in it. Made the fourteenth day a day of gladness, &c. — Namely, because they did their whole work upon the thirteenth day, as was observed verse 17, to which this manifestly relates, the 18th verse coming in by way of parenthesis. And a good day, and of sending portions one to another — A day of thanksgiving and praise to God, as well as of feasting one with another, and of sending meat from their tables to their neighbours, that the meaner sort might feast and rejoice also. Hence the Jews have a rule, that they should make a collection of money, at this time of the year, to send to the poor, to enable them to provide for themselves things necessary to make a feast; which money they judge it unlawful to apply to any other use.

19. Therefore… the fourteenth day — Because the Jews outside of Shushan did all their fighting on the thirteenth, and rested on the fourteenth, as stated in verse 17, therefore they made the latter day their day of feasting and joy; but the Jews in Shushan, having fought both on the thirteenth and fourteenth, made the fifteenth their feast day, verse 18. See also verse 21. Jews of the villages — Rather, of the country places, that is, as distinguished from those who dwelt at the capital, Shushan. They are further defined as those that dwelt in cities of the country, (not unwalled towns, as our version has it, for some of these country towns may have had walls.) The writer of this was evidently a citizen of Shushan, and seems to have regarded the whole Persian empire outside of this capital city as country. Sending portions — Comp. Nehemiah 8:10, note.

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.

Verse 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.

THE FEAST OF PURIM, 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.

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.

Verse 21. To establish this — to keep the fourteenth day, and the fifteenth day of the month Adar — The twelfth month; just a month before the passover. Thus the first and the last month of the year were kept in remembrance of the days when God preserved them. They were enjoined to keep two days together, because both those days had been set apart this year, the latter at Shushan, and the former in other parts; and because that victory over their enemies, which was to be the ground of this festival, had been achieved on both the thirteenth and fourteenth days. Let us not be niggardly in our returns of praise to him, who bestows his favours so liberally upon us.

21. To establish this among them — That is, to establish or appoint the fourteenth and fifteenth days of Adar as an annual feast of joy and gladness.

Verse 22. As the days wherein the Jews rested — They did not keep the days on which they fought, but those on which they rested. On the fourteenth day the country Jews rested, and on the fifteenth those in Shushan, and these days they kept. The sabbath was appointed, not on the day when God finished his work, but on the day he rested from it. The month which was turned unto them — from mourning into a good day — A day of cheerfulness, praise, and thanksgiving. And of sending portions one to another — In token of mutual respect, and their being knit by this, and other public common dangers and deliverances, so much the closer to each other in love. And gifts to the poor — Which they were wont to give also on other days of thanksgiving, of which see Nehemiah 8:10. It is not to our kinsmen and rich neighbours only that we ought to send tokens of our love and friendship at such times, but also and especially to the poor and the maimed, Luke 14:12, 13. Thus they 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 hearts of the poor may rejoice with us, and their loins may bless us.

THE FEAST OF PURIM, 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.

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.

Verse 23. The Jews undertook to do as they had begun] They had already kept the fifteenth day, and some of them in the country the fourteenth also, as a day of rejoicing: Mordecai wrote to them to bind themselves and their successors, and all their proselytes, to celebrate this as an annual feast throughout all their generations; and this they undertook to do. And it has been observed among them, in all places of their dispersion, from that day to the present time, without any interruption.

Verse 23. The Jews undertook to do as they had begun — That is, to keep these days as festivals everywhere. Having by this means an opportunity of gathering themselves together, on any occasion, the chief of them assembled, and freely and unanimously consented to Mordecai’s desire in this matter, and bound it upon themselves and posterity.

23. Undertook to do as they had begun — They heartily accepted and adopted Mordecai’s proposal, and resolved to perpetuate what they had in fact already begun, namely, resting, feasting, and rejoicing on the fourteenth and fifteenth of Adar. Compare verses 17 and 18. Thus it seems Mordecai’s letters (verse 20) contained a proposal for the Jews of the empire either to adopt or reject. They at once adopted the proposal, and “ordained” (ver. 27) the observance of these two days; whereupon Esther and Mordecai issued a “second letter,” (verse 29,) which was more of the nature of an authoritative proclamation, confirming and establishing the feast of Purim.

Verse 24. Because Haman had devised against the Jews to destroy them, and had cast Pur, that is, the lot — 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, therefore, 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 craft, Isaiah 47:14, frustrating the tokens of the liars, and making the diviners mad, Isaiah 44:26.

THE FEAST OF PURIM, 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.

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.

25. When Esther came before the king — As the word Esther is not in the Hebrew text, and is not mentioned in the context, it is better to translate, when it came before the king, that is, when Haman’s wicked device came before the king.

V. 26. Pur-This Persian word signifies a lot, because Haman had by lot determined this time to be the time of the Jews destruction.

Verse 26. They called these days Purim] That is from [Persian] pari, the lot; because, as we have seen, Haman cast lots to find what month, and what day of the month, would be the most favourable for the accomplishment of his bloody designs against the Jews. See on Esther 3:7.

And of that which they had seen] The first letter to which this second refers, must be that sent by Mordecai himself. See Esther 9:20.

Verse 26. They called these days Purim — Namely, these two festival days; after the name Pur — A Persian word signifying a lot. For all the words of this letter, and of that which they had seen, and which had come unto them — Because of what was contained in the letter of Mordecai, and the respect which they justly bore to it; and because of what they themselves had seen, when these things happened, and God so wonderfully delivered them; and of what they heard reported concerning these matters, in the places where they could not see them, they unanimously consented to keep a yearly festival in commemoration of them, as it follows in the next verse.

26. Wherefore — Namely, because Haman had cast Pur, or the lot, to fix on a lucky day for the destruction of the Jews. Verse 24. They called these days Purim — They evidently chose this name in ironical reference to the fact that Haman’s lucky day (designated by lot) was so fortunate for his enemies, and so unlucky for himself. The words of this letter — Mordecai’s letters mentioned in verse 20. Which they had seen… and which had come unto them — That is, all that they had themselves experienced of this event by being eyewitnesses and participators. The sentiment is, Mordecai’s letters and their own personal knowledge of the matter prompted them to ordain the feast of Purim.

V. 27. As joined-Gentile Proselytes; who were obliged to submit to other of the Jewish laws, and therefore to this also; the rather because they enjoyed the benefit of this day’s deliverance; without which the Jewish nation and religion had been in a great measure, if not wholly, extinct. According-According to that writing which was drawn up by Mordecai, and afterwards confirmed by the consent of the Jews.

Verse 27. The Jews took upon them and upon their seed — To the latest generations; and upon all such as joined themselves unto them — That is, the Gentile proselytes, who were obliged to submit to other of the Jewish laws, and therefore to this also; the rather, because they enjoyed the benefit of this day’s deliverance, without which the Jewish nation and religion had been in a great measure, if not wholly, extinct in the world. That they would keep these two days according to their writing — According to that writing which was drawn up by Mordecai with Esther’s consent, (verses 23, 29,) and afterward confirmed by the consent of all the Jews in the several places. So that the observation of this feast was to be both universal and perpetual: even the proselytes were to observe it, in token of their sincere affection to the Jewish nation, and their having interests twisted with theirs. A concurrence in joys and praises is one branch of the communion of saints.

27. According to their writing — That is, according to the writing or letters which Mordecai had addressed to them. In his letter Mordecai had probably suggested some form for observing the days.

Verse 28. That these days should be remembered and kept — That the memorial of these great things, which God had done for his church, might never perish. For if God work wonders for a day, it is that they may be had in everlasting remembrance. Every family, every province, every city — Accordingly, even the women and little children, nay, such as were base-born and servants, were bound to keep this feast.

28. Nor the memorial of them perish — Great events are appropriately commemorated by significant monuments or institutions. Such memorials were the monumental stones and great altar at Jordan. Joshua 4:7, 8; 22:10. But memorials of wood and stone will sooner or later perish, and those erected by the Jordan have long since disappeared. More permanent are such memorials as the Jewish Passover and Purim, and the Christian Eucharist. The continued observance of Purim to this day is a monumental proof of the truth of this history.

V. 29. Wrote-The former letter, ver. 20, did only recommend but this enjoins the observation of this solemnity: because this was not only Mordecai’s act, but the act of all the Jews, binding themselves and posterity.

Verse 29. Esther-wrote with all authority] Esther and Mordecai had the king’s license so to do: and their own authority was great and extensive.

Verse 29. Then Esther and Mordecai wrote with all authority — As well they might, Esther being queen, and Mordecai prime minister of state. The former letter (verse 20) did only recommend, but this enjoins the observance of this solemnity. And it was not only the act of the queen and Mordecai, but also the act of all the Jews, binding themselves and their posterity to it.

29. Wrote with all authority — With all the royal prestige and official dignity that would attach to a document proceeding from the queen and the grand vizier, and with all the binding force that it would also carry from being the written statement of what all the Jews had voluntarily decreed and enjoined upon themselves. Verses 27, 31. To confirm this second letter — That is, to give it the authority and force of law. It is called the second letter in reference to the previous epistle of Mordecai, (verse 20,) and letter of Purim, because it established the feast of this name.

V. 30. Peace-With peace, friendship and kindness to his brethren, and truth, sincerity.

Verse 30. With words of peace and truth — Though they wrote with authority, they wrote also with peace, that is, with friendship, tenderness, and kindness, not in imperious and imposing language, but in an affectionate and conciliating style: and with truth, or sincerity, which is the rather observed, because it was, as it still is, not very usual with great courtiers, such as Mordecai now was, to write so. Or the meaning may be, that he saluted them with hearty wishes for the continuance of those two great blessings of God, truth and peace, among them, namely, the true religion, and peace among themselves, and with all men; or, that they might peaceably and quietly enjoy and profess the truth. Or if the matter, rather than the manner, or form of his writing be intended, the sense is, that he directed and endeavoured to persuade them to keep both peace and truth, that is, both to live peaceably and lovingly one with another, and with all their neighbours, not insulting over them upon a confidence in Mordecai’s great power, or upon this their late and great success, nor giving them any fresh provocation; and yet holding fast the true religion, in spite of all the artifices or hostilities of the Gentiles, among whom they lived.

THE FEAST OF PURIM, 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.

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.

V. 31. Cry-For those great calamities which were decreed to all the Jews, and for the removing of which, not only Esther, and the Jews in Shushan, but all other Jews in all places, did doubtless fly to God by fasting, and strong cries.

Verse 31. As they had decreed for themselves and for their seed] There is no mention of their receiving the approbation of any high priest, nor of any authority beyond that of Mordecai and Esther; the king could not join in such a business, as he had nothing to do with the Jewish religion, that not being the religion of the country.

Verse 31. The matters of their fasting, and of their cry — For and concerning those great and overwhelming calamities which had been decreed to befall all the Jews, and for the removing of which, not only Esther and the Jews of Shushan, but all other Jews, in all places, as soon as they heard of those dismal tidings, did doubtless, according to the precepts of Scripture, and the constant practice of their godly predecessors in all ages, flee to that last and only refuge, of seeking to God by fasting and earnest prayers, and strong cries, which God was pleased graciously to hear, and in answer thereunto to give them this amazing deliverance. And this was that which they were now to remember, namely, the greatness of their danger, and of their rescue from it. And, accordingly, the Jews used to observe the first of those days with fasting, and crying, and other expressions of vehement grief, imitating herein the example of Esther and Mordecai, who had fasted and prayed in their distress, and the latter of the days with feasting, and thanksgiving, and all demonstrations of joy and triumph.

31. The matters of the fastings and their cry — Here it incidentally comes out that fasting and lamentation were also to be connected with the observance of Purim. The modern Jews observe the thirteenth of Adar, the anniversary of the day of slaughter, as a day of fasting, and call it the fast of Esther. This day of fasting and supplication is preliminary to the two days’ feast that follows. It is not improbable that Esther herself may have proposed this fast, as a memorial of the grief that preceded their joy, and that the people approved and sanctioned it, and called it Esther’s fast.

V. 32. Either-Who had received authority from the king. The book-In the records which the Jews kept of their most memorable passages.

Verse 32. The decree of Esther confirmed these matters] It was received by the Jews universally with all respect, and they bound themselves to abide by it.

The Vulgate gives a strange turn to this verse: Et omnia quæ libri hujus, qui vocatur Esther, historia continentur; “And all things which are contained in the history of this book, which is called Esther.” The Targum says, And by the word of Esther all these things relative to Purim were confirmed; and the roll was transcribed in this book. The Syriac is the same as the Hebrew, and the Septuagint in this place not very different.

ESTHER

Verse 32. And the decree of Esther — Who had received authority and commission from the king to impose this upon all the Jews; confirmed these things — She commanded the forementioned decree, which confirmed or established the observance of the days of Purim, to be recorded and made a public act; and it was written in the book — Either in the records of the kingdom, or in those which the Jews kept of the most memorable passages of their own history. This feast of Purim, the reader will observe, is celebrated among the Jews to this very day, and that with several peculiar ceremonies, most of which, however, says Dr. Dodd, are “reducible to these three things, reading, resting, and fasting. 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 show 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 such like 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 forbade them to use this ceremony, under the penalty of forfeiting all their privileges. See Calmet’s Dictionary, under the word Purim. The most laudable particular in the feast of Purim, is the abundant charities, in money and food, which the rich bestow upon the poor, in order to put them in a capacity to celebrate the festival.”

32. The decree of Esther — This is to be understood as the same with the letter of authority respecting Purim which is mentioned in verse 29, and was issued by both Esther and Mordecai. It was written in the book — The decree of Esther was recorded, and doubtless with it, also an account of the institution of the feast of Purim. The book referred to here is somewhat uncertain. Some have thought the Book of Esther is intended; but the author of that book would hardly have designated his own work in this way. Bertheau and Keil think it was a book or treatise on the feast of Purim, which our author used in preparing his work, but which has not come down to us. This, however, is purely conjectural. It seems most natural, since we have in several other passages of this history a mention of the book of the chronicles of Media and Persia, (Esther 2:23; 6:1; 10:2,) to understand the book of this verse as that same book of State annals. The documents issued by Esther and Mordecai, establishing the feast of Purim, and perhaps, also, describing its origin and mode of observance, may well have been registered among the national chronicles. The following account of the manner in which the feast of Purim is observed by the Jews of the present day is substantially from Smith’s Dictionary of the Bible: —

The observance commences with the feast of Esther, (see note above on verse 31,) on the thirteenth of Adar. If the thirteenth falls upon a sabbath the fast is placed upon the Thursday preceding. As soon as the evening preceding the fourteenth of the month arrives candles are lighted in token of rejoicing, and the people assemble at the synagogue. The Book of Esther, written on a roll called the Megillah, is produced, and, after a short prayer, the reader proceeds to read it in a histrionic manner, aiming to suit his tones and gestures to the sense. When he pronounces the name of Haman the congregation exclaim, “May his name be blotted out,” or, “Let the name of the ungodly perish,” and at the same time the children present make a great noise with their hands, or with pieces of wood and stone. The names of Haman’s ten sons are read with one breath, to signify that they were all hung at once. Comp. note on Esther 9:7-9. When the roll is read through the whole congregation exclaim, “Cursed be Haman; blessed be Mordecai; cursed be Zeresh, the wife of Haman; blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah, who hanged Haman.” When this evening service is over all go home and partake of a simple repast. On the morning of the fourteenth all resort to the synagogue again; prayer is offered, and the passage of the law (Exodus 17:8-16) relating the destruction of the Amalekites is read, for the Jews regard Haman as a descendant of Agag the Amalekite. See note on Esther 3:1. The roll of Esther is again read, as on the preceding evening. When the synagogue service is ended, all give themselves over to feasting and joy. Presents are sent to and fro among friends and relations, and liberal gifts are bestowed upon the poor. Games, dramatical entertainments, dancing, and music are resorted to, and every effort is made to promote general merriment and joy. Such festivities and joy are continued through the fifteenth also, but any Jews who desire may carry on their usual business during the days of this festival.

Josephus attests the observance of Purim in his day: “Even now all the Jews in the world celebrate these days with feasting, (eortazousi,) sending portions to one another.… They celebrate the forementioned days, calling them Phrouraim, (Frouraiouv.”) — Ant., 11:13. A number of Jewish proverbs also attest the high esteem in which this feast was held: “The temple may fail, but Purim never.” “The Prophets may fail, but not the Megillah.” It was even said that no books would survive in the Messiah’s kingdom but the Law and the Megillah.