The feast of Purim.
Other Jewish festivals, as the passover and tabernacles, were instituted by express Divine authority. The feast of Purim was instituted by the authority of Mordecai and Esther. Yet its observance was undoubtedly sanctioned by the God whose merciful interposition it commemorated. The festival has been observed by the Jews from that day to this; the observance consisting of a preliminary fast; of a sacred assembly in the synagogue, when the Megillah (or roll) of the Book of Esther, is unfolded and solemnly read aloud; and of a repast at home, followed by merry-making, and the sending of presents. The feast of Purim was, and is—
I. A REMINDER OF AN ERA OF CAPTIVITY. The Jews are put in memory of the fact that a large portion of their nation was once in exile in Persia, and that, although their captivity must be regarded as a sign of their sin and of God's displeasure, yet they had not been as a nation forsaken, but had been spared and recalled to the land of promise.
II. A MEMORIAL BOTH OF THE ENEMIES AND OF THE FRIENDS OF THE NATION. When, in the reading, Haman's name is mentioned, the synagogue is filled with the noise of stamping and rattling, and with shouts of "Cursed be Haman! may his name perish!" At the same time the memory of the great benefactors of Israel, Esther and Mordecai, is cherished with gratitude and warmth.
III. A COMMEMORATION OF A DIVINE DELIVERANCE. The name "Purim" means "lots," because Haman cast lots for a lucky day for the execution of his malignant project. "The lot is cast into the lap, but the disposal thereof is of the Lord." No wonder that the joy of salvation was too great to find expression in one celebration. It was felt that one generation might well speak God's praises to another, and declare his mighty works. Purim may serve as an emblem of the deliverance which the God of all grace has wrought on behalf not of Israel only, but of all mankind. He is, in Christ Jesus, a God "mighty to save."