We turn in the word of God to the book of Esther and the chapter 9. In reading the book of Esther, you should always bear in mind why the Jews were in captivity in the first place. Sometimes we forget why they were in captivity. They were in captivity because of their wickedness. Their wickedness resulted in bondage. And that wickedness included five things. First, heathenism. Yes, heathenism. The Bible tells us that they walked in the statutes of the heathen. Second, idolatry. Making graven images, burning incense to false gods, and serving idols. So there was heathenism, idolatry. Thirdly, rebellion. A three-fold rebellion. Rejecting the Word of God. Rejecting the Law of God. And finally, rejecting the Covenant of God. They were a rebellious people. And fourthly, even more surprising, atheism. Refusing to believe in Jehovah as God. They had become an atheistical people. And fifthly, helletry. They sold themselves to do evil. A fivefold wickedness which they brought with them into captivity. That's why they were in bondage. Here are a people who have embraced great wickedness. idolatry, superstition, and atheism. And God said of these people that they were more evil than the Amorites. What an astonishing statement. The Amorites were reprobates. Reprobates. And yet God said his people were more wicked than the Amorites. And so he cast them off. And the simile that God uses of this is of a man wiping a dish and turning it upside down. You know when you're washing the dishes, you put it under the tap, you wipe the dish with a cloth to make sure everything is off the dish, and then you turn it upside down on the draining board. And God says, that's what I do to my people. That's what I have done to my people. I've wiped them off. because of their wickedness. And that's how they went into captivity. But there's something that's also interesting. When these people returned from captivity, when they left Persia to return into Canaan, God described those who left as separating from the filthiness of the heathen to seek the Lord. What a remarkable description. Those who left were separating from the filthiness of the heathen to seek the Lord. That's why they were going into Canaan. And all this helps us to understand two books. It helps us to understand the book of Daniel, why Daniel refused to defile himself. It also helps us to understand something of the contrast, Esther's silence and compliance. Now as we have noted from chapter one, the Jews who remain face many difficulties. We have followed something of the hatred. We have seen the great reversal of Haman's plan in chapter eight. It was a high point in this history. Now we come to chapter nine, and it's really the aftermath of the great reversal in chapter eight. And it is, we can see, something to celebrate. But I want us to look at this ninth chapter under this title. To celebrate or not to celebrate. To celebrate or not to celebrate. Let's note, first of all, in the first 10 verses, hatred and fear. This section is dominated by these two words, hated and fear. And all that happens is related to these two things rubbing up against each other, hatred and fear. We're told firstly in verse one, that the Jews had ruled over them that hated them. This is an unexpected outcome for those who hoped to have power over them. The expectation of the enemy was that on the 13th day they would have such dominion that they could exterminate the Jews as a people. But all that has gone. The tables have been turned, we might say. The Jews had rule over them that hated them. And second, in verses two and three, the fear of the Jews fell on the people and the fear of Mordecai fell on them. So there's hatred and there's also fear. Instead of the Jews being afraid, it was their enemies who were now afraid. And fear has gripped them in return. They're afraid of the Jews. They're afraid of Mordecai. And then we know, thirdly, that the Jews smote all their enemies. We look carefully at the language of verse 5. and did what they would unto those that hated them. The Jews, in other words, did to them what they would have done to the Jews. And we note that the Jews killed 500 in Shushan in verse 6. But the history particularly records the 10 sons of Haman who are listed for us in order in verses 7 to 9. they too were killed. So the whole narrative is filled with hatred and fear. We might also add that bloodshed too, but not as much as is to come. But then secondly, in verses 11 to 16, hung by decree, News of what had happened is told to Artaxerxes. He tells Esther. He is so impressed, he repeats unsolicited his offer to Esther to give her whatsoever she asks. So he repeats what he's already promised, but now it's over and above. what he has promised previously. And Esther, without hesitation, asks that Haman's sons be hung on the gallows that Haman built, which he immediately accepts. We note in verse 14, the king commanded it so to be done, and the decree was given at Shushan, and they hanged Haman's sons. And then we note that on top of all of that, a further 300 were slain on the 14th, while elsewhere, 75,000 people were killed. But central to this particular section, verses 11 to 16, is this decree by Ahasuerus to have these men hung. And the writer wants you to see this. He's told you they were slain, but he wants you to see that this decree to have them sung or hung was a mark of finality, that they were truly conquered, those who were the enemies of the Jews. And then thirdly, in verses 17 to 19, a good day, a good day. News of what happened spreads, of course, we know. But elsewhere in all of these provinces of Persia, there is this bloodbath, 75,000. are put to death. But in each of these particular verses, 17 to 19, feasting and gladness is emphasized, along with the giving of gifts to each other in verse 19. And the 14th and the 15th days of the month were days of celebration. After the dreadful events of verse 13, some of the killing continues, but when it ceases, the 14th day, Others are killed, of course, but for the rest, they turn it into a time of celebration. And then the 15th day is also a day of celebration. And verse 19 tells us that they meet specifically the 14th day, a day of gladness and feasting, a good day and a day for gifts. So for these people, it was a time to celebrate a time to be filled with gladness that they had not been exterminated. But then, fourthly, verses 20 to 32, which is the longest section of this chapter, a day of thanksgiving. Scripture here tells us that Mordecai established the 14th day as an annual event to celebrate the great transformation of events, which is described as when sorrow was turned to joy, verse 22. and it was to become part of a two-day period of feasting and exchanging of gifts. Its meaning and significance is described in verses 24 to 26 when the writing is when all the events are written up and what has happened is now let out, what Haman did, who he was, what his goal was and then Esther and her role in some of this, the hanging of Haman's sons and the calling for celebration. We read in verse 27 the Jews ordained and took upon them and upon their seed and upon all such as joined themselves on to them so as it should not feel that they would keep these two days according to their writing. and according to their appointed time every year. And that these days should be remembered and kept throughout every generation, every family, every province, and every city. And that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. And we note there from verse 27, the binding nature of this particular festival. and that is recorded and set out for us and becomes called the Decree of Esther, confirmed these matters of Purim and it was written in the book. So it's quite a remarkable chapter. But what do we make of it? What are the lessons and what shall we draw from it? Well, first of all, we ought to note the enmity of Genesis 3.15 is unending. The enmity of Genesis 3.15 is unending. That is clearly demonstrated in this chapter in verse 1 and verse 5. There's hatred and there's fear between the seed of the woman and the seed of the serpent. And all of this is confirmed for us elsewhere. We think of the words of Matthew 10 and verse 32. or verse 22 rather we read, and ye shall be hated of all men for my name's sake, but he that endureth to the end shall be saved. And then in verse 32, whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. that I am come to send peace on earth. I came not to send peace, but a sword. We live in a world of enmity and hatred between the followers of Christ and the world in which we live. John chapter 15 and in verse 18, if the world hates you, you know that it hated me before it hated you. So we are to expect to be hated. If Christ was hated, then do not be surprised if the followers of Christ are hated also. And the explanation is given in John 17, 14, I have given them thy word, and the world hath hated them because they are not of the world, even as I am not of the world. Why does the world hate? the Lord's people because they have been separated by electing grace from the rest of the world. And to his people, he gives them his word. He makes them a distinctive people. He shapes them. He gives them marks and characteristics. And so the world will hate them because of the distinction that is made. The world does not want distinctions. So it calls it discrimination. It hates discriminating grace. The world hates that. And so when they see a Christian, there's a certain antagonism and antipathy because discriminating grace is present. And it's present in you if you're a child of God, wherever you are. you're a walking embodiment of discriminative, electing greed. So you don't belong to the world anymore. And then at 1 John 3, of course, verse 1, verse 13, we're reminded of this very same truth. Now in light of that enmity, in light of what the scripture teaches you, It becomes a fallacy for Christians to think that they can somehow ingratiate themselves with the world, that they can accommodate themselves to the world, can become compliant with the world, can sort of mix themselves in to lose their distinctiveness. Previous generations always warned about worldliness, would always warn the next generation Some of you are young enough to remember a previous generation who would preach against worldliness, who would warn against worldliness. But all that is gone now, hasn't it, by and large? Worldliness, no longer sinful, no longer a problem. Now we're supposed to get in amongst the world, get right into the sewer as far as we can and just be like everybody else. But do you know what it means? First Commandment Disloyalty. That's what it means. First Commandment Disloyalty. That's what we need to explain to each generation. That's what we need to teach children and teenagers. Worldliness simply means First Commandment Disloyalty. That's its heart. We cannot follow everything. that the world does. We cannot ingratiate ourselves with the world. But then secondly, the state ought to restrain the enemies of the church. In verse 12, the king said to the queen, the Jews are slain, destroyed 500. Now what? What do you want me to do? And Esther replies, hang them. That's what I want you to do. Hang the sons of Haman. And the king commands it so to be done. Verse 14. Now there is a principle, again, forgotten principle, but you will be familiar with it here, I trust. It's called the establishment principle. It means that the state under the kingship of Christ is required and expected to give succor defence and protection to the Church, which is under the headship of Christ. It's a very important principle. It stands opposed to alternatives. What are the alternatives? The alternatives are three. First, the atheism of voluntarism, which is the practice of America. Why has the American state become so bad? Because it's become a voluntarist church in the nation. The church has embraced voluntarism, the separation of the church from the state. We know there are distinctions, that's crucial, but the voluntarists want to live in a closed box, cut themselves off from everything. It's a consequence, of course, of American fundamentalism. This particular view, of course, is taught in Britain. The Brethren hold to it. Baptists hold to it, and many others. The atheism of volunteerism. The second is the Erastianism of Anglicanism. What does it mean? Erastianism is the policy that the state governs the church. The church is established thus far, we accept that, we agree with that establishment, we may not be happy with Anglicanism, we want to see the extirpation of Prelacy, but nonetheless we hold to that part of it, but not to the rest. The state governs the church, and that's why you see, in our age, the state thinks it can send Austed in to inspect children's work. Because English politicians, if I can put it that way without being too hard on them, they're Erastians in mindset. The state will govern the church. That's why we have to say no to it. That's why we must encourage our politicians to say no to it. And the third is the tyranny of Popery. It's Erastionism in reverse, but here under the papacy, the church runs the state. And that's why at the time of the Reformation and beyond, Catholicism ordered the state to burn Protestants because they saw the state as its tool. And so we were all deemed heretics. Establishment, however, says, church and state, equal partners under Christ, each with their own distinct sphere. And that's important. It's called sphere sovereignty, each with their own sphere, their own duties. But both are under Christ the King. And both are to look out for each other's interests. So the church is to educate the state, the state in turn is to protect the church, look after the church. In that sense, Esther was right. Hang them. That's what you should do. And so as we read this, we should not suddenly be appalled that dead men are hung on Haman's gallows. We should look at the principle that underpins it. And then thirdly, refusing the spoils of the enemy. Remember how back in chapter eight, Mordecai gave a license to take the spoils. Chapter eight, verse 11. Take the spoils. Three times in chapter 9 we are told they refused to take the spoils. To take the spoils was contrary to 1 Samuel 15. That was Saul's downfall, he took of the spoils. By refusing the spoils, 1 Samuel 15 was at last being fulfilled. Remember, it's in keeping with Abraham's refusal of the spoils of Sodom in Genesis 14, 21-3. Abraham refused the spoils of Sodom. He said, I wouldn't even take a shoelace from anything that came from Sodom. Not a farthing would I take from the king of Sodom. God's people, you see, must be careful of lusting after the things of the world, of greed and avarice, of following humanism. The problem with Mordecai's law was it was simply human's law in reverse. We will do to them what they wanted to do to us. But that's not quite how God's covenant people should be thinking. we'll just do the same to you. We might say that to them so that they understand the consequences of their actions, but always we are to frame our laws according to the laws of God. So Mordecai should not have given them such a license. And so three times we're told, verse 10, 15 and 16, they took not of the spoils, they laid not their hands on the prey." Maybe just a little comment, but it mattered. That's the thing, it mattered. And so they refused. And then fourthly, and I'll spend a little time on this, protecting the regulative principle of worship. the regulative principle of worship. Let me remind you that the regulative principle of worship states that the church does not possess the power to create holy days. Well here in Esther 9, we have a day set apart to be kept annually, and it's a binding obligation but it's a binding obligation without divine warrant, approval or sanction. It is merely the decree of Mordecai and Esther, verses 27 to 32. It starts, the Jews ordained and took upon them and upon their seed and upon all such as joined themselves onto them. So it's not even exclusive to the Jews. They were insisting that everybody should follow them. The Directory of Worship states that there are no days set apart as holy days, except the Lord's Day. The Westminster divines were not ignorant of Esther chapter 9. and in fact they used it in a specific way as a proof text not for an annual holy day but for occasional times of thanksgiving. For occasional or infrequent times of thanksgiving. You see there is a difference There is a difference between occasional recognition of God's mercy and the institution of permanent holy days. For the benefit of the younger ones amongst us, we'll illustrate it this way. It is common in our age for many churches to have what they call a harvest Sunday. So on the same date each year, they have a harvest service. What they have done is they have designated a particular date in the year as a holy day. That's why it's held on the Lord's day. It's a holy day. This in itself is a violation of Christ's headship over the church. The church does not possess the power to designate a particular day in the year to be a holy day. So how does Esther 9 fit in to the thinking of the Westminster divines? It fits in this way. If in God's providence we had a series of bad harvests, and you can look back in history and you can actually see this happening, series of bad harvests, three, four, sometimes five years. And then in providence, the Lord turned things and there was a bumper harvest, there was an excellent harvest. On that occasion, The church paused to give thanks to God. It was an occasional thanksgiving. I trust that you can see the difference. And you can go back in history if you want, as far back as B. In his history of the Anglo-Saxons, he records this very thing. That they had three years of bad harvest. He says suddenly everybody got religion. Everybody was religious. Everybody was going to church. Then he says on the fourth year, God gave them a great harvest. And he says the church gave thanks to God. But what happened after the church gave thanks to God? Everybody lost religion, he says. See how things remain the same. The giving of thanks on that occasion, permissible under Christ's headship, And that is why, friends, the church, and in our own practice, we have never acknowledged Christmas or Easter or any other annual event in our church. No harvests, no Mothering Sundays, Father Sundays, or any other kind of Sundays, because every Lord's Day belongs to Christ. It's the only day. It's a holy day. And all that God commands us to do, we are to do. And can I just say in passing, the 25th of December this year, as you know, falls on the Lord's Day. It has fallen on the Lord's Day in past years. And we shall do this year, God willing, what we did before. We'll have our normal services, morning and evening. We've never cancelled any services because that would be a violation of the regulative principle of worship. And just as on past occasions, friends or relatives think you're a bit old, well, we'll tell them, because we love the Lord, we're faithful to him. If they invite you for lunch, we will remind them, I'll come and have lunch with you, but I'm still going out to worship God, come six o'clock, because I'm required by Christ. And so we prove our loyalty to Christ by maintaining public means of greetings. And so as parents, you will educate your children so that they themselves will be in system And if you're getting a bit drowsy and you fall asleep, they'll give you a nudge and say, Mother, Father, do you think it's time we went to church? Never mind, whether it's the 25th of December or not. This feast of Purim then, moving on, was ordained not by God, but by the people. This feast is a man-made institution without divine command or warrant. and King Jeroboam was condemned by God for meddling with God's appointed times and seasons. He was condemned for it. There are five things you must keep in mind as you examine this particular civil feast. First of all, a religious holy day must be instituted by God and not man. Every day, season and festival that Israel had was commanded by God. This feast was not commanded by God, so it falls at the first hurdle as a religious feast. And secondly, a religious holy day includes the worshipping of God. All of Israel's days had the ordinances of worship, such as sacrifices, attendance at the temple or at the synagogue. This feast falls the second principle. Lawson, in his commentary on the Book of Esther, says, we must conclude it was not a holy festival but a civil festival. And George Gillespie, responsible for helping to compile the directory as well as the Confession of Faith. On this very feast, he says, the days of Purim were only appointed to be days of civil mirth, such as are with us when we light bonfires for some memorable benefit which the Commonwealth has received. There is no word of any worship of God For the rest which is observed in verses 16 and 22 is not a rest from labour to worship God, but a rest from their enemies. A holy day requires worship. This day does not. Thirdly, a religious holy day is typological. God's instituted ordinances pointed to and illustrated spiritual truths. You think of the Passover. It was a type, was it not? The Feast of Tabernacles, all explicitly typological. Purim is purely a commemoration of an historical event, as was a bit like our seasons that we have here too. But this civil festival must not be reinterpreted to make it into some sort of quasi-religious typological festival. In other words, do not confuse typology with applications. There are lots of wonderful applications of a redemptive historical nature that can be drawn from the Book of Esther, but don't confuse that with typology. You can draw from Esther observations of truths seen in providential events, but don't confuse that with God's appointed types. So Purim fails the third test. And fourthly, a religious holy day alone is mandatory. The Passover was not an option. It was mandatory. The Sabbath is not an option. It is mandatory. You can't pick or choose. God sovereignly imposes upon his people duties. So Matthew Henry says Purim was not a divine institution, but a human appointment by which it was made a good day. So they made it binding. They shouldn't have made it binding. Church has no power to create holy days. We say it's rank-appropriate to bind the consciences, to keep holy days that God does not require. mothering Sunday and insists that's what we're going to have, it's binding the consciences of the worshipper. That's simply poverty. Here's the state, now it's ruled in part by Mordecai and Esther and they're telling everybody, we are binding your conscience, you must keep this civil day for the rest of your lives. Fifthly, a religious holy day belongs to the church, not to the state. Purim is a civil enactment authorised by Mordecai and Esther, a bit like, I suppose you might say, our 12th of July. Belongs to the state, doesn't belong to the church. At least they have the wit. When the 12th falls on the Lord's day, they'll move it to the next day. thereby indicating it doesn't belong to the Church. If it did, well that'd be different, wouldn't it? But it doesn't. It belongs to the State. Holy Days belong to the Church. The Lord's Day doesn't belong to the State. It is a violation of the Fourth Commandment for the State to insist that people can work on the Lord's Day. that businesses can't operate on the Lord's Day. It's a violation of the Fourth Commandment. And the Prime Minister, who pursued it and introduced it, rightly fell from power, racked his party for a while. Perhaps she'd have racked it permanently, but that's another point. When the Jews returned from Persia to Canaan, what did they do? That's an interesting point, isn't it? In Ezra Nehemiah, they reinstituted God's appointed ordinances. The Levitical order, the Passover, the Feast of Unleavened Bread, the Feast of Tabernacles and the Sabbath, all were reintroduced, all set up anew. Purim was not included either then or since then as part of the days that God gave. This is a day that applies to Persia, within the Persian empire. It's a civil day. If in God's providence, there are unusual events that happen, and great deliverances are given, it is right and proper that we acknowledge God, we thank God. And that's how Esther 9, was understood by the Westminster divines. And they were right, weren't they? The church does not possess the power to create holy days. And since the coming of Christ, all the ceremonial days have all been abolished. There's only one remains. It's not a ceremonial day. It's the Lord's day. Permanent, binding, perpetual, obligation. Paul in Hebrews tells us that there remains a rest to the people of God. He reminds us there remains one day in seven that is permanent, the Lord's day. Let us not fail to protect the regulative principle irrespective of what is going on in our nation and elsewhere. Amen.