A city's joy.
It is observable that the inhabitants of Susa are represented, in more than one place in this book, as entering into the circumstances and sharing the emotions of their Hebrew neighbours. It is believed by eminent scholars that the educated Persians had strong sympathies with the religious beliefs and practices of the Jews. Thus they wept with them in their fears and griefs; they rejoiced with them in their deliverance and happiness.
I. THERE IS SUCH A THING AS CIVIC LIFE. Not only an individual, but a city, a nation, has a character, a unity, a life of its own. As in our own country Manchester and Birmingham have a distinctive life, as in France Paris has a remarkable individuality, as in the middle ages the Italian cities had each its own corporate, intellectual, and social individuality; so it is reasonable to look for the evidences of such civic life wherever a community has existed for several generations, and traditions, memories, sympathies have grown up and prevailed.
II. COMMUNITIES ARE CAPABLE OF IMPULSES AND MOVEMENTS DISTINCTIVE OF THEMSELVES. When London turned out to welcome Garibaldi, it was a remarkable instance of the way in which a population is moved as with the stirring of one mighty impulse. There is something terribly grand in the spectacle of a vast city moved with one mighty wave of emotion. Such a wave passed over London upon the occasion of the death and burial of the great Duke of Wellington.
III. THE SPONTANEOUS MANIFESTATION OF A POPULAR SENTIMENT IN A CITY HAS SOMETIMES GREAT MORAL SIGNIFICANCE. Indignation, grief, sympathy, relief, gladness, may all find a voice in the cry that rises from the bosom of a vast population. Often the popular instinct is unmistakably right. Vox populi, vox Dei. So in the case before us, when "the city of Shushan rejoiced, and was glad."
A nation's relief and gladness.
God often interposed on behalf of his chosen people the Jews, but never more signally than on this occasion. No wonder that far and wide throughout the Persian empire the Israelites put forth signs of salvation and of rejoicing.
I. WHY THE JEWS REJOICED.
1. In the downfall of their enemy. Haman was hated with an especial hatred. "Cursed be Haman!" was their cry, when, in Purim, they celebrated the day when the Lord delivered them out of the hand of the enemy.
2. In their patronage by a queen of their own blood and nation. A Jewess upon the throne was the agent in bringing to the Jews security and prosperity.
3. In their countryman Mordecai being exalted to be a chief minister of state. This happened often during the captivity. Daniel especially is an instance of a Jew exalted to high rank and power in a heathen empire.
4. In the favour towards them of the great king. From being their adversary and oppressor, Ahasuerus was turned to be their friend.
5. For permission to defend themselves. If the decree against them could not he reversed, it was matter for rejoicing that a decree of the same authority warranted them in standing upon their defence.
6. In their consequent delivery from the fear of massacre. "All that a man hath will he give for his life." And now life was secure; and they rejoiced as those raised from the brink of death.
II. HOW THE JEWS REJOICED. We have in these verses a bright and vivid picture of the gladness that diffused itself throughout the empire on the occasion of the deliverance.
1. Light and gladness.
2. Feasting and a good day.
3. The adhesion of many to their religion and their fellowship.
4. The sympathy of many who respected and esteemed them, their character, and their religion.