YouTube video sermon

Esther 9:20-32

Let me invite you to take your copy of God’s Word and turn with me to Esther 9. Today and next week, then we’ll close the pages on Esther. The date was February 7, 1980. The American band was named Kool & the Gang (Kool with a ‘K’). And the song was the band’s first and only single to reach No. 1 on the US Billboard Hot 100. “Celebration” held the top spot for two weeks before being overtaken by Dolly Parton’s “9 to 5.” You remember it, right?

There’s a party goin’ on right here

A celebration to last throughout the years

So, bring your good times and your laughter too

We gonna celebrate your party with you

Come on now, celebration

Let’s all celebrate and have a good time

Celebration

We gonna celebrate and have a good time

 

It’s time to come together

It’s up to you, what’s your pleasure?

Everyone around the world come on!

 

Well, the band in the mid-400’s B.C. Persia wouldn’t have been called Kool & the Gang, but rather Mordecai & the Jews. The 1980’s lyrics fit rather nicely. What we’re getting ready to read about is the Jewish festival of Purim, which, providentially speaking, was celebrated this past Wednesday and Thursday (March 16-17, 2022). I was careful to use the word “providentially” [there] rather than “coincidentally” because, if there’s anything that we’ve learned in our study of the book of Esther it’s the fact that there are no coincidences in the economy of God.

Divine providence is the doctrine that says God is in complete control of all things. And it’s through divine providence that He accomplishes His will. Well, hopefully you’ve found your spot.

20 And Mordecai recorded these things and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, 21 obliging them to keep the fourteenth day of the month Adar and also the fifteenth day of the same, year by year, 22 as the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and gifts to the poor.

23 So the Jews accepted what they had started to do, and what Mordecai had written to them. 24 For Haman the Agagite, the son of Hammedatha, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur (that is, cast lots), to crush and to destroy them. 25 But when it came before the king, he gave orders in writing that his evil plan that he had devised against the Jews should return on his own head, and that he and his sons should be hanged on the gallows. 26 Therefore they called these days Purim, after the term Pur. Therefore, because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, 27 the Jews firmly obligated themselves and their offspring and all who joined them, that without fail they would keep these two days according to what was written and at the time appointed every year, 28 that these days should be remembered and kept throughout every generation, in every clan, province, and city, and that these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.

29 Then Queen Esther, the daughter of Abihail, and Mordecai the Jew gave full written authority, confirming this second letter about Purim. 30 Letters were sent to all the Jews, to the 127 provinces of the kingdom of Ahasuerus, in words of peace and truth, 31 that these days of Purim should be observed at their appointed seasons, as Mordecai the Jew and Queen Esther obligated them, and as they had obligated themselves and their offspring, with regard to their fasts and their lamenting. 32 The command of Esther confirmed these practices of Purim, and it was recorded in writing.

“Father, what we know not, teach us; what we have not, give us; and what we are not, kindly make us; for Your Son’s sake. Amen.”

Now, what I’m about to say is said with all seriousness. I’m not mocking you or making light of your current station in life. I say this truthfully; it’s far easier to forget than it is to remember. Right? Is that not true? Sure, it is.

Many of us would agree with Sir Norman Wisdom who said, “As you get older, three things happen. The first is that your memory goes, and I can’t remember the other two.” Or perhaps you identify with the Disney character Dory in the animated movie Finding Nemo, who said, “I remember it like it was yesterday. Of course, I don’t really remember yesterday all that well.” Or maybe your flavor of literary humor is that of Mark Twain, who said, “When I was younger, I could remember anything, whether it happened or not.”

So many times, throughout the Bible, the people of God are called to remember things – to remember events – and put in place certain rituals and celebrations in order to help them remember. And the events that are described here in Esther chapter 9 underscore that reality. In fact, what you have [here] in the latter half of chapter 9 is the biblical description of the Jewish celebration of Purim.

Purim is the plural of pur, which is the Babylonian word for “lot.” You see that in verses 24 and 26. It takes you back to chapter 3, where Haman and his cronies cast lots (pur) to determine the “lucky day.” So, Purim is the festival that the Jews celebrate to remember – not only the entire story of Esther – but more specifically, the day of great reversal, the day in which they overcame their enemies. Proverbs 16:33 says: “The lot is cast into the lap, but its every decision is from the Lord.” While Haman and his friends thought that the lot (the pur) had given them their day of victory, what really happened was the God used the casting of the lot to determine the Jew’s day of deliverance.

Now, in the portion of Scripture that we read, you’ll notice three key verbs in chapter 9 (v. 20 “recorded,” v. 23 “accepted,” and v. 29 “confirmed”). Those are the three movements, if you will, for today’s message. All of the feasts of Israel – the Feast of Tabernacles, the Feast of Weeks, the Feast of Lights, the Feast of the Passover – all of these other celebrations, as with Purim, were created so that the people of God wouldn’t forget God’s sovereign intervention and care. If we understand that, then we have the big idea.

Purim Celebration Recorded

First, then, let’s notice how Mordecai recorded these things. If you’ll allow your eye just to scan from verses 17, 18, and 19, then you’ll see there was a spontaneity about what happened. And with verse 20, Mordecai – by virtue of his newfound position as the Prime Minister – standardizes the event. He stamps it with his official status, so to speak, so that it will be remembered and captured for all time, especially as you get further and further away – decade after decade, century after century, millennia after millennia. That’s why we consider these things under the little phrase “lest we forget.” So, Mordecai says, “Even though you’re rejoicing in this moment, it’s going to be important that we make sure that other generations understand this.”

And this, of course, is in keeping with the pattern of the Jewish people throughout all of their story, isn’t it? Remember when the Jews crossed the Jordan River in Joshua 4? The river was at flood stage and God told Joshua to have the priests carry the Ark of the Covenant into the water, and when they did the Jordan stopped flowing and the Israelites were able to cross over on dry ground. It was very similar to the Red Sea crossing, except when they crossed the Jordan the 12 tribes were instructed to pick up 12 stones from in the middle of the river. When the Israelites got to the other side of the river, they erected a monument. And the Israelites would say, “Why are we setting up these stones?” And Joshua says, “So that in years to come when your children ask, ‘What do these stones mean?’ you will be able to tell them. But if we don’t put the stones there, there will be no reminder; therefore, there will be no point of reference.”

It makes perfect sense, doesn’t it? That’s why we have monuments.

Many of you know where Tigerville Road is. It runs beside The Hungry Drover over near Locust Hill Baptist Church. Well, if you take Tigerville Road out towards Highway 25, you’ll eventually pass Enoree Baptist Church, and directly across the street is a rock monument that was erected to pay tribute to a lady named Laodicea “Dicey” Langston Springfield.

In the summer of 1781, she learned that the dreaded Banastre Tarleton was leading his Tarleton Raiders to ambush her brothers and other patriots. Knowing the country as she did, this young teenager evaded the enemy, went deep into the woods, and crossed a swollen Tyger River where she alerted the Patriots, then cooked them breakfast. A few weeks later, she famously stood between loyalist militia, who broke into her house and tried to interrogate her father, Solomon. Bravely, she stood between a cocked pistol and her father, and the militia left. She spent the rest of the war running interference and being an informant for the Patriot cause.

Now, I can tell you’re intrigued by that, and you’re all planning on going this afternoon, aren’t you? Probably not! But it was put there so that we wouldn’t forget – even though most of you never knew. But that’s the point! That’s why Mordecai does what he does: in order that this would be a commemoration. So, that’s the first point – the Purim celebration is recorded.

Purim Celebration Accepted

Secondly, verse 23, the Jews accepted these things: “So the Jews accepted what they had started to do, and what Mordecai had written.” And then, in that little summary statement, you realize that they understood that there was a higher throne than the throne of Ahasuerus, that ultimately their fortunes had been reversed because of the intervention of God himself – a God whose name is never mentioned and yet a God who appears everywhere. Surely none of them would have been in any doubt whatsoever as to the source of their relief.

And so, we’re told that they didn’t merely accept this directive, but we’re told in verse 27 that they “firmly obligated themselves.” So, it wasn’t a case of “Ah, um, that seems like a good idea. We might do it, we might not.” No, they said, “We’re definitely going to do this.” That’s the nature of obligation. That’s the nature of duty.

Obligation is almost a dirty word now, isn’t it? You know, we tell people, “I don’t want to make you feel obligated in any way.” Oh yes, I do! I want my children to be obligated to me in the jurisdiction of parental authority – not when they’re “of age” but when they’re children. And the obligation that extends throughout our interpersonal relationships is first an obligation on the part of the individual to God. And they recognize God has provided this deliverance. This feast is a celebration of God’s activity. “Therefore,” they said, “we will obligate ourselves.” Furthermore, you’ll notice, verse 27: they “obligated themselves and their offspring.”

You see how this challenges the contemporary approach to child-rearing? “Do you want any breakfast, honey?” “Nah.” As opposed to “Would you eat your breakfast! You’re gonna die, clown.” That doesn’t sound very nice. I understand. You don’t say it like that. I’m not suggesting that’s how you say it. But, as parents, we have a responsibility to obligate them to eat, don’t we? They obligated their children: “We’re going.” “I don’t want to go. What are these stones for? Why do we have to go stand by the stones again? People think we’re nuts.” Can’t you hear it?

Or think about in Nehemiah’s day, when the Book of the Law came out, and they discovered the Feast of Tabernacles, and they realized they hadn’t been doing it, and they said, “What we’re gonna do is we’re gonna go up on our roofs, and we’re gonna build little tents, little shelters, and we’re all gonna sit up there” (Nehemiah 8:1-18, paraphrased).

Can you imagine the kids? “No, we’re not! Nuh-uh-uh-uh! I’ve got to go to school tomorrow. We’re not doing that! Dad, you and mom can go up there, but I’m not going up there.”

“Oh, you’re coming up! Yes, you are! Not only are you coming up, but you’re gonna like it.”

“No, I’m not.”

“Yes, you are. It’s an obligation.”

“Who says?”

“God says. I said.”

“Who are you?”

“I’m your dad, let’s go.”

Contemporary Judaism has a lot to teach us about these things. They understand this line. They “obligated themselves,” they obligated their children. That’s why, in Deuteronomy 6:5-7, we have this classic passage that’s often read at baby dedications (although we haven’t celebrated one at Mountain Hill in quite a while): “And you shall love the Lord your God with all your heart and with all your soul and with all your strength. These words, which I am commanding you today, shall be on your heart. And you shall repeat them diligently to your sons and speak of them when you sit in your house, when you walk on the road, when you lie down, and when you get up.” The progression is vital. If it’s not on your heart, you’ll never obligate yourself to it, and you’ll never obligate your children to it. It’ll just be something you say, but not something that you do.

“Well, we might celebrate Purim, but I don’t know. We may skip it this year.” No. They “obligated themselves” to it, and “their offspring” to it. And you’ll notice that not only did they obligate themselves and their children, but “all who joined them.” Remember, at the end of chapter 8 some of the people said, “Hey, we want to be Jews too” (Esther 8:17). Pragmatists, some of them. But maybe some of them said, “Goodness gracious! If God intervenes in this way, we want to know this God. We’ve got all kinds of gods here in Persia, but we want to know the true and living God.” And the Jews said, “Well, come on. We know who the true and living God is.” And so, they obligated them to it as well.

If I may, let me just add a little footnote here, a little sidebar statement. Our unwillingness to obligate those who are in our sphere of influence says something about the things that are important and vital to us. So, for example, let’s say that you routinely come to church on Sunday (like you have today). And then Aunt Mable from Minnesota, who doesn’t really like church, comes to stay with you over the weekend. Are you going to say to her, “Well, now that you’re here, Aunt Mable, we need to give up our obligation”? Or are you gonna say, “Hey, Aunt Mable, if you want a ride to the airport, you gotta come with us to church”? Now, there’s great skill and wisdom in this, and I’m not laying down a law of the Medes and the Persians. But you’d be surprised how many times the Aunt Mables will come along – if they know this is important to us, if they know this is on our hearts, if they know this marks our steps. But when we suggest that their visit can override the routine and the rhythm of our lives, then we convey something about ourselves (that we’re unprincipled), and we convey something about the God we say we serve (that He’s not important). Ok, enough of that.

You will also notice how comprehensive this obligation is in verse 28: “[And] that these days should be remembered and kept throughout every generation.” So, this is not a sort of “We’ll do this for a couple of generations and let it go.” No, “every generation in every clan, province, and city, and that these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.” That’s quite a commitment, isn’t it?

“Hey, did you see how amazing the deliverance was? We faced absolute ruin and destruction. We were dead. But now we’re alive. We never want to forget what God has done. So, we’re gonna do this, and we’re gonna obligate ourselves to do it, and we’re gonna make sure our children understand it, and we’re gonna make sure that everybody everywhere, in the 127 provinces, both near and far, that they all understand it as well. And we’re never gonna allow this to fall into disuse. We pledge ourselves to that.” And here we are, two and a half thousand years later, and it still goes on.

Have you spoken with any of your Jewish friends recently about this? I know some of you have, because last week and even the week before you were asking me if we were going to study this. In Reformed circles they don’t hold as tightly to it, but in Orthodox circles it is imperative that the Orthodox Jew, on the occasion of the celebration, attends for the entire reading of the Megillah, which is the Scroll of Esther, and that it is incumbent upon them to have these things rehearsed in their hearing. And on the following day the children participate by dressing up – some of you have come from this background, and you know this – some would dress up as Mordecai, some would dress up as the queen, and some poor soul would have to dress up as Haman.

And cookies are made by the mothers, and the cookies are called hamantaschen, which apparently means “Haman’s ears,” or “Haman’s pockets” and so the children would eat Haman’s ears. And as they celebrated and as they shouted, every time the name of Haman was mentioned (54 times), the children would take their graggers, their noisemakers and they would drown out the name of Haman. The adults will write Haman’s name on the soles of their shoes, and every time Haman’s name is mentioned they stomp their feet. Why? Because of Esther chapter 9. Because of the obligation of these people. Because they said, “We will never allow this to fall into disuse. We will never allow the generations that follow us to be unaware of what God did when he intervened in our behalf.”

Loved ones, I jump ahead of myself, but that’s the whole point about the nature of the gospel, and the celebration of the gospel, and the holding of the line, and the instilling it in our children, and the ensuring that it passes from one generation to another generation: so that if Christ does not return in a thousand years from now, there will be those who stand forward and say, “Were it not for my father, my grandfather, my great-grandfather, my great-great-great-great-great-grandfather, I would never be here.” Because we held the line in our day. Because we were obligated. When friends and family said, “You don’t have to be obligated to anything. You just do your own thing. It’s all about you, and it’s all about now, and it’s all about the moment.” No, it’s not. It’s all about God. It’s all about then, and the then giving significance to the now, and the now having a place in the future. Purim celebration recorded. Purim celebration accepted. And finally, Purim celebration confirmed.

Purim Celebration Confirmed

Verse 29 says, “Then Queen Esther, daughter of Abihail, with Mordecai the Jew, wrote with full authority to confirm this second letter about Purim.” Remember, it says in the Bible that things should be established by the testimony of two or three witnesses (Deuteronomy 17:6, 19:15; Matthew 18:16; John 8:17). Well, here we have the two cousins, side by side, and these letters have been sent to all the Jews. And they’ve been sent out, verse 30, “in words of peace and truth.” Lovely phrase, isn’t it? “In words of peace and truth.” The shalom of the rest of the people of God, the truth of God as revealed in His dealings with His people – not an occasion for triumphalism but an occasion for charity and for sincerity. And in the same way, we’re told in verse 31, that the people had obligated themselves and their offspring with regard to their fasts and to their lamenting, now “Esther confirmed [the] practices of Purim, and it was recorded in writing.”

Now, let me finish in this way. We’ve been studying the Bible long enough now for you folks to understand that “whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope” (Romans 15:4). So, all the deliverances of the people of God in the Old Testament are pointing forward to the “Great Deliverance” that’s provided in the Messiah, in Jesus. That’s why it’s important that we learn to read our Bibles backwards. Because when we read in the New Testament about the deliverance that’s provided in Jesus and we go back into Esther, we say, “Well, this is pointing forward, so that the people of God might look yet again for the One who was to come, for the One who was the Messiah of God, for the One who would intervene and ultimately grant them freedom from their enemies, set them free.” But “He came to His own and His own did not receive Him. But to those who received Him, who believed in His name, He gave the power to become the children of God” (John 1:11-12). Do you know this great deliverance?