Esther — Chapter 9

Igitur duodecimi mensis, quem Adar vocari

The month of Adar, the twelfth and last month, corresponds to our February. The first Hebrew month was Nisan, i.e., March, because Passover was celebrated then (Exod. 12). The Hebrews used lunar months, not solar ones; the new moon was the first day of the month; the thirteenth day was the day before the full moon, which fell on the fourteenth. This day preceding the full moon of February had been destined for the slaughter of the Jews, and was immediately turned to the slaughter of the Jews' enemies instead. Even now the Jews annually read in their synagogues on that day the story of Esther; and whenever Haman's name is mentioned, they beat the benches with fists and hammers, as if striking Haman's head.

Ut etiam in Susan quingentos viros interficerent

In Susa they killed five hundred men besides the ten sons of Haman. They began the slaughter with Haman's sons, as from the first fruits and first victims of their just vengeance, as enemies who were their sworn foes; then on the next day the bodies of those already killed were hanged on gibbets (v. 14) for the greater ignominy of Haman and terror of his enemies. Note that Mordecai commanded the Jews to inquire diligently and note who were truly enemies of the Jews — so that only the guilty should be killed — and therefore postponed the slaughter nine months, from the third to the twelfth month.

Quos cum occidissent, praedas de substantiis

When they had killed them, they laid no hands on the plunder — both to show they sought nothing but the preservation of their own lives (for these men were destined to take their lives), and were not greedy for wealth nor killed any innocent rich man for gain; and also because Haman, as a sworn enemy of the Jews, was as it were \"anathema,\" so that no one dared touch his or his sons' property. Would that Christian generals and soldiers would imitate them — for they plunder not only enemies but often even friends, and sometimes kill them for the hope of plunder!

Ut septuaginta quinque millia occisorum

Seventy-five thousand of the slain — an enormous number of enemies, and therefore of those slain, because the Jews could not be safe unless these enemies were killed. This is what is said here: \"The Jews stood for their lives\" — meaning, persistently killing their enemies to preserve their lives. For if those enemies had not been killed, there was fear they would again attack the Jews and even rebel against the king.

Atque ex illo tempore dies isti appellati

And from that time these days were called Purim, that is, of lots, because the pur (lot) had been cast into the urn. Thus this feast is called \"Purim\" (lots), not from the deliverance the Jews obtained by killing their enemies, but from the lots that Haman consulted, which destined the same thirteenth day of the month Adar for the slaughter of the Jews — so that when that day returns annually, the memory of the danger they were in may be renewed, and what consternation and anguish of mind they experienced when they heard the news of the lots. Allegorically: the days of Christ's Passion were \"Purim\" days — days of lots and bruisings — when the Jews cast the lot between Christ and Barabbas, and the soldiers divided Christ's tunic; yet those \"Purim\" days became through Christ days of preservation for all who believe, hope, and love in Christ, freeing them from sin, death, and hell. For the Jews themselves those same days became \"Purim\" of bruising: for on the same Passover after 38 years Jerusalem was captured, laid waste, and utterly destroyed by Titus.

Quaeque sustinuerunt et quae deinceps

The Jews undertook and accepted for themselves and their seed and all those who should join their religion that they would not fail to celebrate these two days annually in the prescribed manner — because in those days the Jews had avenged themselves on their enemies, and mourning and sorrow had been turned into gladness and joy. No one was obliged to keep both days, but one of the two — or rather the third from the slaughter: for the Jews in Susa, having fought on both the 13th and 14th, kept the 15th as Purim; but the others, having ceased from slaughter on the 14th, kept the 14th as their feast day.

Ut haberent pacem et susciperent veritatem

That they might have peace and receive the truth — the Hebrew has: \"sent letters of words of peace and truth,\" that is, wishing them peace and all prosperity, and exhorting them to truth, that is, fidelity and constancy in keeping their promises to celebrate the feast of Purim on the appointed days.

Et illi observanda susceperunt a se et

And they undertook for themselves and their seed to observe the fasts and cryings — for the Jews used to fast on the day before feasts (as Christians do in the vigils of saints); on these occasions they also mixed cries with prayers and cried aloud to the Lord with strength, especially in public calamity, as the Jews did when destined for death by Haman — and therefore, in memory thereof, they annually renewed these lamentations on the same day with noise and beating of benches, as I said at v. 1; as Christians in the three days of Christ's Passion use clappers and beating sounds — which some, with Serarius, suspect originated from this act of the Hebrews.