Now in the twelfth month, which is the month Adar, on the thirteenth day of the month, when the king’s commandment and his decree came near to be put in execution, on the day that the enemies of the Jews hoped to conquer them, (but it was turned out the opposite happened, that the Jews conquered those who hated them), the Jews gathered themselves together in their cities throughout all the provinces of the King Ahasuerus, to lay hands on those who wanted to harm them. No one could withstand them, because the fear of them had fallen on all the people. All the princes of the provinces, the local governors, the governors, and those who did the king’s business helped the Jews, because the fear of Mordecai had fallen on them. For Mordecai was great in the king’s house, and his fame went out throughout all the provinces; for the man Mordecai grew greater and greater. The Jews struck all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they wanted to those who hated them. In the citadel of Susa, the Jews killed and destroyed five hundred men. They killed Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai, and Vaizatha, the ten sons of Haman the son of Hammedatha, the Jews’ enemy, but they didn’t lay their hand on the plunder.
On that day, the number of those who were slain in the citadel of Susa was brought before the king. The king said to Esther the queen, “The Jews have slain and destroyed five hundred men in the citadel of Susa, including the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now what is your petition? It shall be granted you. What is your further request? It shall be done.”
Then Esther said, “If it pleases the king, let it be granted to the Jews who are in Susa to do tomorrow also according to today’s decree, and let Haman’s ten sons be hanged on the gallows.”
The king commanded this to be done. A decree was given out in Susa; and they hanged Haman’s ten sons. The Jews who were in Susa gathered themselves together on the fourteenth day also of the month Adar, and killed three hundred men in Susa; but they didn’t lay their hand on the plunder. The other Jews who were in the king’s provinces gathered themselves together, defended their lives, had rest from their enemies, and killed seventy-five thousand of those who hated them; but they didn’t lay their hand on the plunder.
This was done on the thirteenth day of the month Adar; and on the fourteenth day of that month they rested and made it a day of feasting and gladness. But the Jews who were in Susa assembled together on the thirteenth and on the fourteenth days of the month; and on the fifteenth day of that month, they rested, and made it a day of feasting and gladness. Therefore the Jews of the villages, who live in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, a good day, and a day of sending presents of food to one another.
Mordecai wrote these things, and sent letters to all the Jews who were in all the provinces of the king Ahasuerus, both near and far, to enjoin them that they should keep the fourteenth and fifteenth days of the month Adar yearly, as the days in which the Jews had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending presents of food to one another, and gifts to the needy. The Jews accepted the custom that they had begun, as Mordecai had written to them; because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast “Pur”, that is the lot, to consume them, and to destroy them; but when this became known to the king, he commanded by letters that his wicked plan, which he had planned against the Jews, should return on his own head, and that he and his sons should be hanged on the gallows.
Therefore they called these days “Purim”, from the word “Pur.” Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come to them,
Geneva Bible translators 1599 · Public Domain On vv1, 3, 5, 6, 10, 13, 16, 17, 19, 20, 22, 24, 25 This was by God’s great providence, who turneth the…
This was by God’s great providence, who turneth the joy of the wicked into sorrow, and the tears of the godly into gladness.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26 Est 9:1 Now in the twelfth month, that [is],…
Est 9:1 Now in the twelfth month, that [is], the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was turned to the contrary, that the Jews had rule over them that hated them;)
Ver. 1. Now in the twelfth month, &c.] That lucky time, as Haman had deemed it, but was deluded by the devil (the author of all such arts and lots of divination, to foretell future arbitrary events) qui etsi semel videatur verax, millies est mendax, et semper fallax; who, if he sometimes hit upon the truth, yet usually cozeneth those that trust to him (Bucholcer). Thus he served Balaam the sorcerer, slain by the sword of Israel; Croesus, taken prisoner by Cyrus; Ahab, slain at Ramoth-Gilead; Julian the apostate, going against the Persians; Walter, earl of Athol, who murdered his master, James I., king of Scots, in hope to attain the crown. Crowned indeed he was, but not, as his witches and sorcerers had ambiguously insinuated, with the crown of that realm, but with a crown of red hot iron clapped upon his bead, being one of the tortures wherewith he ended at once his wicked days and desires (Hector. Boeth.). The pope, to honour and encourage the leaguers in France, sent them consecrated pictures and medals, promising them thereby good success against the Huguenots, but God confuted and defeated them all; as he did likewise Tyrone in Ireland, to whom, among other trinkets, the pope had sent a plume of Phoenix feathers (Carlt. Rem.), a mere collusion.
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When the king’s commandment and decree drew near, &c.] Both that for the Jews, and the other against them. This latter was not reversed, though the former was published. The king, it seemeth, greatly cared not for the lives of his subjects, since he would not so much as privately hint to them to be quiet, and to let the Jews alone. Such an intimation as this might have saved the lives of seventy-five thousand of them. But God had a holy hand in it, for the just punishment of those blood-thirsty Persians, confident in the good success of their sorceries; having made hell their refuge, but it failed them.
In the day that the enemies of the Jews hoped, &c.] But their hope ran aground, as they say; their lucky day deceived them. Wicked men’s hope, when they most need it, will be as the giving up of the ghost, and that is but cold comfort, Job 11:20, and as the spider’s web, Job 18:18-19, who gets to the top of the window, as high as she can, and then when she falls she fails to the bottom, for nothing stays her. From such high hopes fell our English Papists, first, when Queen Mary died. You hope and hope (said Dale the promoter to Julian Lining, whom he had apprehended), but your hope shall end in a rope; for though the queen fail, she that you hope for shall never come at it; for there is my Lord Cardinal’s grace and many more between her and it. Secondly, at Queen Elizabeth’s death, that long looked for day, as they called it, triumphing before the victory, and selling the hide before they had taken the beast. This they had done before in 1588, when, in assurance of victory, they had styled their forces the Invincible Armada; and also afterwards, at the gunpowder plot, when they had presumptuously disposed of the chief offices, holds, and revenues of the land; like as before the Pharsalian field was fought, the Pompeians were in such miserable security, that some of them contended for the priesthood, which was Caesar’s office; others disposed of the consulships and offices in Rome so at the battle of Agincourt in France, where our Henry V won the day, the French were so confident of a victory, that they sent to King Henry to know what ransom he would give. A presumptuous confidence goes commonly bleeding home, when a humble fear returns in triumph.
Though it was turned to the contrary] By a sweet and gracious providence of God, whose glory it is to help at a pinch, to alter the scene suddenly, to begin where we have given over, and to cause a strange turn of things, according to that of the psalmist: God shall send from heaven and save me (when it might seem to some that salvation itself could not save me), he shall send forth his mercy and his truth, Psa 57:4, and then what should hinder the Church’s happiness.
That the Jews had rule over them that hated them] They domineered over their enemies as so many Sultans, ישׁלטו So true is that of the preacher, "Man knoweth not his time; but as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them," Ecc 9:12. Security is the certain usher of destruction, and God delighteth, by turning the scale, to retaliate, as he did upon the Egyptians at the Red Sea, the Philistines at Mizpeh, these Hamanists, and our gunpowder Papists. See Psa 7:16.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 6, 10, 11, 12, 13, 17, 19, 20, 21, 22, 23, 26 In that day which was selected by Haman with…
In that day which was selected by Haman with great industry and art, as the most lucky day, and which their enemies had ofttimes formerly thought of, and no doubt threatened the Jews with it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 20 We have here a decisive battle fought between the…
We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious. Neither side was surprised; for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority.
I. The enemies of the Jews were the aggressors. They hoped, notwithstanding the latter edict, to have power over them, by virtue of the former (Est 9:1), and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt, Est 9:2. The Chaldee paraphrase says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction. Some had such an inveterate implacable malice against the Jews that Haman's fall and Mordecai's advancement, instead of convincing them, did but exasperate them, and make them the more outrageous and resolute to cut all their throats. The sons of Haman, particularly, vowed to avenge their father's death, and pursue his designs, which they call noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sat still, and attempted nothing against the people of God, not a hair of their head would have fallen to the ground: but they cannot persuade themselves to do that; they must be meddling, though it prove to their own ruin, and roll a burdensome stone, which will return upon them.
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II. But the Jews were the conquerors. That very day when the king's decree for their destruction was to be put in execution, and which the enemies thought would have been their day, proved God's day, Psa 37:13. It was turned to the contrary of what was expected, and the Jews had rule over those that hated them, Est 9:1. We are here told,
1. What the Jews did for themselves (Est 9:2): They gathered themselves together in their cities, embodied, and stood upon their defence, offering violence to none, but bidding defiance to all. If they had not had an edict to warrant them, they durst not have done it, but, being so supported, they strove lawfully. Had they acted separately, each family apart, they would have been an easy prey to their enemies; but acting in concert, and gathering together in their cities, they strengthened one another, and durst face their enemies. Vis unita fortior - forces act most powerfully when combined. Those that write of the state of the Jews at this day give this as a reason why, though they are very numerous in many parts, and very rich, they are yet so despicable, because they are generally so selfish that they cannot incorporate, and, being under the curse of dispersion, they cannot unite, nor (as here) gather together, for, if they could, they might with their numbers and wealth threaten the most potent states.
2. What the rulers of the provinces did for them, under the influence of Mordecai. All the officers of the king, who, by the bloody edict, were ordered to help forward their destruction (Est 3:12, Est 3:13), conformed to the latter edict (which, being an estopel against an estopel, had set the matter at large, and left them at liberty to observe which they pleased) and helped the Jews, which turned the scale on their side, Est 9:3. The provinces would generally do as the rulers of the provinces inclined, and therefore their favouring the Jews would greatly further them. But why did they help them? Not because they had any kindness for them, but because the fear of Mordecai fell upon them, he having manifestly the countenance both of God and the king. They all saw it their interest to help Mordecai's friends because he was not only great in the king's house, and caressed by the courtiers (as many are who have no intrinsic worth to support their reputation), but his fame for wisdom and virtue went out thence throughout all the provinces: in all places he was extolled as a great man. He was looked upon also as a thriving man, and one that waxed greater and greater (Est 9:4), and therefore for fear of him all the king's officers helped the Jews. Great men may, by their influence, do a great deal of good; many that fear not God will stand in awe of them.
3. What God did for them: he struck all people with a fear of them (Est 9:2), as the Canaanites were made afraid of Israel (Jos 2:9, Jos 5:1), so that, though they had so much hardiness as to assault them, yet they had not courage to prosecute the assault. Their hearts failed them when they came to engage, and none of the men of might could find their hands.
4. What execution they did hereupon: No man could withstand them (Est 9:2), but they did what they would to those that hated them, Est 9:5. So strangely were the Jews strengthened and animated, and their enemies weakened and dispirited, that none of those who had marked themselves for their destruction escaped, but they smote them with the stroke of the sword. Particularly, (1.) On the thirteenth day of the month Adar they slew in the city Shushan 500 men (Est 9:6) and the ten sons of Haman, Est 9:10. The Jews, when on the feast of Purim they read this book of Esther, oblige themselves to read the names of Haman's ten sons all in one breath, without any pause, because they say that they were all killed together, and all gave up the ghost just in the same moment. - Buxt. Synag. Jud. c. 24. The Chaldee paraphrase says that, when these ten were slain, Zeresh, with seventy more of his children, escaped, and afterwards begged their bread from door to door. (2.) On the fourteenth day they slew in Shushan 300 more, who had escaped the sword on the former day of execution, Est 9:15. This Esther obtained leave of the king for them to do, for the greater terror of their enemies, and the utter crushing of that malignant party of men. The king had taken account of the numbers that were put to the sword the first day (Est 9:11), and told Esther (Est 9:12), and asked her what more she desired. "Nothing," says she, "but commission to do such another day's work." Esther surely was none of the blood-thirsty, none of those that delight in slaughter, but she had some very good reasons that moved her to make this request. She also desired that the dead bodies of Haman's ten sons might be hanged up on the gallows on which their father was hanged, for the greater disgrace of the family and terror of the party (Est 9:13), and it was done accordingly, Est 9:14. It is supposed that they were hanged in chains and left hanging for some time. (3.) The Jews in the country kept to their orders, and slew no more of their enemies than what were slain the thirteenth day, which were in all, among all the provinces, 75,000, Est 9:16. If all these were Amalekites (as the Jews say), surely now it was that the remembrance of Amalek was utterly put out, Exo 17:14. However, that which justifies them in the execution of so many is that they did it in their own just and necessary defence; they stood for their lives, authorized to do so by the law of self-preservation, as well as by the king's decree. (4.) In these several executions it is taken notice of that on the prey they laid not their hand, Est 9:10, Est 9:15, Est 9:16. The king's commission had warranted them to take the spoil of their enemies for a prey (Est 8:11), and a fair opportunity they had of enriching themselves with it; if Haman's party had prevailed, no doubt, they would have made use of their authority to seize the goods and estates of the Jews, Est 3:13. But the Jews would not do so by them, [1.] That they might, to the honour of their religion, evidence a holy and generous contempt of worldly wealth, in imitation of their father Abraham, who scorned to enrich himself with the spoils of Sodom. [2.] That they might make it appear that they aimed at nothing but their own preservation, and used their interest at court for the saving of their lives, not for the raising of their estates. [3.] Their commission empowered them to destroy the families of their enemies, even the little ones and the women, Est 8:11. But their humanity forbade them to do that, though that was designed against them. They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation.
5. What a satisfaction they had in their deliverance. The Jews in the country cleared themselves of their enemies on the thirteenth day of the month, and they rested on the fourteenth day (Est 9:17), and made that a thanksgiving day, Est 9:19. The Jews in Shushan, the royal city, took two days for their military execution, so that they rested on the fifteenth day, and made that their thanksgiving-day, Est 9:18. Both of them celebrated their festival the very day after they had finished their work and gained their point. When we have received signal mercies from God we ought to be quick and speedy in making our thankful returns to him, while the mercy is fresh and the impressions of it are most sensible.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26 Now in the twelfth month, that is the month…
Now in the twelfth month, that is the month Adar, on the thirteenth day of the same,.... Of which see Est 3:13,
when the king's commandment and his decree drew near to be put in execution; even both his commandments and decrees, the one empowering the enemies of the Jews on that day to destroy them, and the other empowering the Jews to act both defensively and offensively against their enemies:
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in the day that the enemies of the Jews hoped to have power over them; by virtue of the first decree of the king; and notwithstanding the second, they might hope to have it because of their superior numbers:
though it was turned to the contrary, that the Jews had rule over them that hated them; it proved the reverse, partly through the second decree in favour of the Jews, and partly through the fear of them that fell upon their enemies; because the court was on their side, and the officers everywhere, and especially their God filled them with courage, and their enemies with terror.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 6, 10, 12, 13, 26 The Jews slay their enemies, ver. 1-11. A second…
The Jews slay their enemies, ver. 1-11. A second day is granted them, ver. 12-19. A yearly feast is instituted, in memory of this great deliverance, ver. 20-32
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 6, 10, 13, 15, 18, 19, 20, 23, 26 On the thirteenth of the month Adar the Jews…
CHAPTER IX
On the thirteenth of the month Adar the Jews destroy their
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enemies, and the governors of the provinces assist them, 1-5.
They slay five hundred in Shushan, and kill the ten sons of
Haman, but take no spoil, 6-10.
The king is informed of the slaughter in Shushan, 11.
He desires to know what Esther requests farther; who begs that
the Jews may be permitted to act on the following day as they
had done on the preceding, and that Haman's sons may be hanged
upon the gallows; which is granted; and they slay three hundred
more in Shushan, and in the other provinces seventy-five
thousand, 12-16.
A recapitulation of what was done; and of the appointment of the
feast of Purim to be observed through all their generations
every year, 17-28.
Esther writes to confirm this appointment, 29-32.
NOTES ON CHAP. IX
Verse 1. Now in the twelfth month] What a number of providences, and none of them apparently of an extraordinary nature, concurred to preserve a people so signally, and to all human appearance so inevitably, doomed to destruction! None are ever too low for God to lift up, or too high for God to cast down. Must not these heathens have observed that the uncontrollable hand of an Almighty Being had worked in behalf of the Jews? And must not this have had a powerful tendency to discredit the idolatry of the country?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 6, 10, 12, 13, 16, 17, 19, 20, 21, 22, 23, 24, 26 Est 9:1. The king’s commandment and his decree drew…
Est 9:1. The king’s commandment and his decree drew near to be put in execution — At the close of the last chapter we left two royal edicts in force, both given at the court at Shushan, one bearing date the thirteenth day of the first month, appointing, that on the thirteenth day of the twelfth month, then next ensuing, all the Jews should be killed; and another bearing date the twenty-third day of the third month, empowering the Jews, on the day appointed for their slaughter, to draw the sword in their own defence, and make their part good against their enemies, as well as they could. Great expectation there was, no doubt, of this day, and the issue of it. The Jews’ cause was to be tried by battle, and the day fixed for the combat by authority. Their enemies resolved not to lose the advantages given them by the first edict, in hope to overpower them by numbers. The Jews relied on the goodness of their God, and justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes, at length, and here we learn that it was a day of victory and triumph to the Jews, both in the city of Shushan, and in all the rest of the king’s provinces. In the day that the enemies of the Jews hoped to have power over them — That day which was selected by Haman, with great industry and art, as the most lucky day, and which their enemies had undoubtedly often thought of, and threatened them with; when, notwithstanding the later edict, they expected to have power over them by virtue of the former, they made assaults upon them accordingly, forming themselves into bodies, and joining in confederacy against them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 3, 6, 7, 15, 16, 18, 19 Drew near - Or, “arrived,” or “reached the time”…
Drew near - Or, “arrived,” or “reached the time” specified Est 3:13; Est 8:12.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3, 6, 10, 13, 16, 17, 19, 21, 25 As. Hebrew, "(which is the month of Adar) when…
As. Hebrew, "(which is the month of Adar) when the king’s command and edict drew near to be executed, in that day when the enemies of the Jews hoped to have power over them, (though it turned out that the Jews had dominion over those who hated them)" (Haydock) --- To revenge, &c. The Jews, on this occasion, by authority from the king, were made executioners of the public justice, for punishing by death a crime worthy of death, viz., a malicious conspiracy for extripating their whole nation; (Challoner) so inscrutable are the judgments of God, who never wholly abandoned his people! The old Vulgate passes over the first 19 verses, with the 24th, 25th, and 28th. (Calmet) --- In this whole history we cannot but admire the Providence of God. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 I. The common defence of the Jews is very…
B.—THE JEWS DESTROY THEIR ENEMIES, AND AT MORDECAI’S REQUEST ESTABLISH THE FESTIVAL OF PURIM
Est_9:1-32
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I. The common defence of the Jews is very successful. Est_9:1-15
1Now [And] in the twelfth [twelve] month, that is the month Adar, on the thirteenth [thirteen] day of the same [in it], when [that] the king’s commandment [word] and his decree [law] drew near to be put in the execution [done], in the day that the enemies of the Jews hoped to have power over [on] them, (though it [and (i.e., then) that] it was turned to the contrary that the Jews [themselves] had rule [should have power] over [on] them that hated them [their haters]), 2the Jews gathered [congregated] themselves together in their cities, throughout [in] all the provinces of the king Ahasuerus, to lay [send forth] hand on such as sought their hurt [on the seekers of their evil] ; and no man could withstand [stood in the face 3of] them; for the fear of them fell upon all people [the peoples]. And all the, rulers [princes] of the provinces, and the lieutenants [satraps], and the deputies [pashas], and [the] officers of the king [doers of the work which was to the king], 4helped [were lifting] the Jews; because the fear of Mordecai fell upon them. For Mordecai was great in the king’s house, and his fame [hearing] went [was going] out throughout [in] all the provinces; for this [the] man Mordecai waxed greater 5and greater [was going and great]. Thus [And] the Jews smote [on] all their enemies with the stroke [smiting] of the sword, and slaughter and destruction, and did what they would [according to their pleasure] unto those that hated them [on their haters]. 6And in Shushan the palace [citadel] the Jews slew and destroyed five hundred men. And 7Parshandatha, and Dalphon, and Aspatha, and 8Poratha, and Adalia, and Aridatha, 9and Parmashta, and Arisai, and Aridai, and Vajezatha, 10the ten sons of Haman, the son of Hammedatha [the Medatha], the enemy of the Jews, slew they; but [and] on the spoil laid [sent forth] they not their hand. 11On that day the number of those that were slain [the slain ones] in Shushan the palace 12[citadel] was brought [came] before the king. And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace [citadel], and the ten sons of Haman; what have they done in the rest of the king’s provinces? Now [And] what is thy petition? and it shall be granted [given to] 13thee; or [and] what is thy request further [again]? and it shall be done. Then [And] said Esther, If it please [be good upon] the king, let it be granted [given] to the Jews which [who] are in Shushan to do to-morrow also according unto this day’s [to-day’s] decree [law], and let Haman’s ten sons be hanged [let them hang] upon the gallows [tree]. 14And the king commanded [said] it so to be done; and 15the decree [law] was given at Shushan; and they hanged Haman’s ten sons. For [And] the Jews that were in Shushan gathered [congregated] themselves together on the fourteenth day also of the month Adar, and slew [smote] three hundred men [males] at Shushan; but [and] on the prey [booty] they laid not their hand.
II. At the desire of Mordecai the Jews resolve to celebrate the 14th and 15th of the month Adar as Purim. Est_9:16-28
16But [And] the other [remainder of the] Jews that were in the king’s provinces gathered [congregated] themselves together, and stood [there was a standing] for [upon] their lives [soul], and had rest from their enemies, and slew [there was a smiting] of [in] their foes seventy and five thousand (but they laid not their hands 17[hand] on the prey [booty]). On the thirteenth day of the month Adar: and on the fourteenth day of the same [in it] rested they [there was a resting], and made 18[there was a making] it a day of feasting [banquet] and gladness. But [And] the Jews that were at Shushan assembled [congregated] together on the thirteenth day thereof [in it], and on the fourteenth thereof [in it]; and on the fifteenth day of the same [in it] they rested [there was a resting], and made [a making] it a day of feasting [banquet] and gladness. 19Therefore the Jews of the villages [country places], that dwelt in the unwalled towns [cities of the country places], made [were making] the fourteenth day of the month Adar a day of gladness and feasting [banquet], and a good day, and of sending portions one [a man] to another [his neighbor]. 20And Mordecai wrote these things [words], and sent letters [books] unto all the Jews that were in all the provinces of the king Ahasuerus, both [the] nigh and [the] far, 21to stablish this among [upon] them, that they should keep [to be making] the fourteenth day of the month Adar, and the fifteenth day of the same [in it] yearly, [in every year and (i.e., by) year], 22as the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy [gladness], and from mourning into a good day; that they should make [to make] them days of feasting [banquet] and joy [gladness], and of sending portions one [a man] to another [his neighbor], and gifts to the poor. 23And the Jews undertook [each received] to do as they had begun [what they had begun to do], and as [what] Mordecai 24had written unto them; because Haman the son of Hammedatha [the Medatha] the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur (that is, the lot) to consume [discomfit] them, and 25to destroy them: but [and] when Esther [it] came before the king, he commanded [said] by [with the] letters [books], that his wicked [evil] device, which he devised against the Jews, should return upon his own head, and that he [him] 26and his sons should be hanged [they should hang] on the gallows [tree]. Wherefore [Therefore] they called these days Purim, after [upon] the name of [upon] Pur: therefore for [upon] all the words of this letter, and of that which [and what] they had seen concerning this matter [upon thus], and which [what] had come unto them. 27The Jews ordained [established], and took [each received] upon them, and upon their seed, and upon all such as joined [the ones joining] themselves unto [upon] them, so as [and] it should not fail [pass], that they would keep [to be making] these two days according to their writing, and according to their appointed time, [in] every year [and (i.e., by) year]; 28and that these days should be [these days were] remembered and kept [made] throughout [in] every generation [and (i.e., by) generation], every family [family and (i.e., by) family], every province [province and (i.e., by) province], and every city [city and (i.e., by) city]; and that these days of Purim should not fail [pass] from among [the midst of] the Jews, nor the memorial [remembrance] of them perish [cease] from their seed.
III. At the request of Esther the Jews also resolve to commemorate the feast of Purim with fasting and mourning. Est_9:29-32
29Then [And] Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm [establish] this second letter of [the] Purim. 30And he sent the letters [books] unto all the Jews, to the hundred twenty and seven 31provinces of the kingdom of Ahasuerus, with words of peace and truth, to confirm [establish] these days of [the] Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined [established upon] them, and as they had decreed [established] for [upon] themselves [their soul], and for [upon] their seed, the matters [words] of the fastings and their cry. 32And the decree [saying] of Esther confirmed [established] these matters [words] of [the] Purim; and it was written in the book.
SUPPLEMENT
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DISTINCTION AND POWER OF MORDECAI IN THE MIGHTY PERSIAN EMPIRE
Est_10:1-3
1And the king Ahasuerus laid [put] a tribute upon the land, and upon the isles of 2the sea. And all the acts [work] of his power [authority] and of his might, and the declaration [spreading] of the greatness of Mordecai, whereunto the king advanced him [whom the king made great], are they not written in [upon] the book of the Chronicles [words of the days] of the kings of Media [Madai] and Persia [Paras]? 3For Mordecai the Jew was next [second] unto [the] king Ahasuerus, and great among [to] the Jews, and accepted of [to] the multitude of his brethren, seeking the wealth of [good to] his people, and speaking peace to all his seed.
EXEGETICAL AND CRITICAL
The author here gives us the last and most important part of the solution, the success which followed the measures of Mordecai for the deliverance of the Jews. Thus his history takes such a turn that the great Persian heathen empire, which at first rejoiced with feasting and hilarity, now suffers a great defeat. Moreover this occurs by the very Jewish nation which Haman and similar enemies hoped to destroy. The time of joyous feasting now came to the Jews and to those who had joined them. Mordecai’s measure for the removal of the danger was quite sufficient. This was true first (Est_9:1-5) in the Persian empire in general.
Est_9:1. Now in the twelfth month, that is, the month Adar, on the thirteenth day of the same, when—אֲשֶׁר may here be taken as the accus, of time, in which, or where, the king’s commandment and his decree drew near to be put into execution,i.e., in which the king’s word and law should be carried out, in the day that the enemies of the Jews hoped to have power over them (though it was turned to the contrary so that the Jews had rule over them that hated them). The infin. absol. וְנַהֲפוֹךְ הוּא may be made to depend, as a continuation of the preceding perfect upon אֲשֶׁר. Then הוּא will stand as a neuter for the thing which their enemies hoped to accomplish on the thirteenth. וְנַהֲפוֹךְ may also serve as a remark inserted as a casual intermediate expression, then הוּא will probably refer back to יוֹם, comp. Est_9:22 : “As the day was turned unto them (so) that,” etc. As this remark does not anticipate, and in advance indicate the result afterward realized, but only speaks of change brought about by the issue of the second royal edict, שָׁלַט stands the second time for the “might” or “power” which now awaited the Jews according to right and law, but had not yet been realized. הֵמָּה added to the subject, serves to make a sharp contrast between the Jews and their enemies, so that it may be translated ipsi, (themselves) comp. Ewald, § 314 a. In Est_9:2 follows the mention of a fixed time: The Jews gathered themselves together in their cities,i, e., those in which they were more numerous, but yet dwelt mixed up with the heathen inhabitants. They gathered themselves, to lay hand on such as sought their hurt,i.e., according to chap Est_8:11, such as attacked them to destroy them. And no man could withstand them,—so עָמַד בִּפְנֵי (comp. Jos_10:8; Jos_21:42; Jos_23:9), because fear of them, or their fear had fallen upon all the people (comp. Est_8:17).1
Est_9:3. All the princes, the satraps, and governors, and also other persons of rank whom it is unnecessary here to name (comp. Est_3:9), assisted the Jews. מְנַשְּׂאִים, as in Eze_1:4.2
Est_9:4. These were especially influenced by the fear of Mordecai, who now became more and more powerful and authoritative, (comp. 1Ch_17:12, where we find instead of גָּדוֹל the intrans. partic. גָּדֵל).
Est_9:5. Thus the Jews inflicted a great defeat upon all their enemies with the sword, slaughter and destruction: they carried out the right of retaliation which had been accorded them in Est_8:11. הִכָּה with בְּ is to smite, to defeat some one (2Sa_23:10; 2Sa_24:17; Num_22:6). מַכַּת can only depend upon הֶרֶג ;הִכָּה and אִבְדָּן both belong to מכת (comp. Est_9:5, where מַכַּת־הֶרֶב corresponds to הִשׁמִיד).
Est_9:6-15. The defence of the Jews succeeded especially well in Shushan. Est_9:6. And in Shushan the palace the Jews slew and destroyed five hundred men[3] The infin. abs. וְאַבֵּד as a supplement to the foregoing perfect expresses: “they slew and destroyed.”
Est_9:7. The insertion of the names of the ten sons of Haman who were also destroyed, corresponds to the author’s method of exactness, and his disposition to mention names, as is seen in Est_1:14. Jewish rabbis have found these names indicative of representative importance, and have taken the individual traits to mean something prophetic. This peculiar mode of writing, corresponding so well to the style of later mystical modes of interpretation of later Jewish theology, may have been inherent in its spirit, or it may have been because they find the “minuscule” letter ת in the first, שׁ in the seventh, and ז in the tenth name, and also the “majuscule” letter ו in the tenth name.[4] According to statements made by Buxtorf (Synag. Jud., p. 588) the mode of writing should be a sign that the ten sons were suspended in a perpendicular line, one over the other, or an omen that after their fall they should never more rise to glory. The Jews did not take the booty of their enemies as was permitted them to do in the edict of Est_8:11. This, however, was the order given to their enemies in the edict of Haman, Est_3:13, and the author here gives it prominent mention, in order to show that there was no intention on the part of the Jews, to gratify a low avaricious disposition, but only to defend themselves.
Est_9:11-15. After Ahasuerus had discovered the number of those who had perished in Shushan, he stated the same to Esther, adding: What have they done in the rest of the king’s provinces? i.e., how many must they not have destroyed there; this he said in order to prove to her that he had granted a great favor to the Jews, and hence that he was well-disposed toward them (comp. Est_8:7-8). But to the same intent he also adds the promise following: Now what is thy petition? and it shall be granted thee.—Perhaps he recognized the fact that, if the Jews had to do with so many opponents, they could hardly have mastered them, and even now great danger threatened them on the part of those remaining, if they could not hunt down such in their hiding places (and there must have been many in so large a city) and destroy them utterly, וְיִנָּתֶו, masc. or rather neuter, with reference to מָה, while in Est_7:2 we find the fem. וְתִנָּהֶן in relation to שְׁאֵלָתֵךְ. The necessity of extending the privilege granted the Jews to the following day, must be evident, since Esther (Est_8:11) on her part, without consulting Mordecai, still further requested it. And let Haman’s ten sons be hanged upon the gallows,i.e., crucify the dead bodies in order to increase the disgrace of their execution, but more in order to augment the fear of the Jews. This was the Hebrew and Persian custom (see Ezr_6:11 [comp. Plutarch, Artax. 17]).
Est_9:14. The king acceded to Esther’s request, and so another edict was issued. This contained principally or exclusively a renewed permission for the Jews. This must be publicly proclaimed. With respect to the sons of Haman a simple command was sufficient. The words, and they hanged Haman’s ten sons, by no means indicates the substance or consequence of the law; opposed to this are the accents and the perfect תָּלוּ. But since the publication of a law was the consequence of the king’s acquiescence, so it was also with the hanging of Haman’s sons.
Est_9:16-28. The establishment of Purim.—In Est_9:16-19 we find the historical introduction to the new edict of Mordecai, in Est_9:20-23 an index of contents, and in Est_9:24-28, still further, a supplement, confirmatory of what preceded, and which seems to have been taken from some other writing.
The statement in Est_9:16 : But the other Jews—separate from those in Shushan, etc.— again connects with what preceded in Est_9:1-2, in order first, to add the number of those whom they had slain, and next to give due mention to the day of their conflict as well as to the fact that the 14th was for them already a day of rest.[5] The author adds after the phrase and stood for their lives (comp. Est_8:11): and had rest from their enemies.—נוֹחַ is instead of the more usual נוּח, Infin. Absol. as in Num_11:25. And though he is interested to publish the result for which the Jews stood, namely, that they slew 75,000 of their enemies, yet he is more busied with the main thought that, these outside Jews, in distinction from those in Shushan, had peace soon after their first defence. The perfect in Est_9:16-17, as also in Est_9:18, is continued by subordinated infinitives (comp. Ewald, § 351 c). The statement that the outside Jews had rest already on the 14th of Adar, is here the main point. The other, in Est_9:18, that the Jews in Shushan first had peace and joy on the fifteenth, is subordinate. This relation is best expressed by the word “while,” by which Est_9:19, with its עַל־כֵּן, may be joined to Est_9:16-17 : Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting,etc.—It does not matter much about the first season of joy, as stated in Est_9:17, but it is important that this season had now become a custom of the people, and must have existed down to the time of our author. As evidence of this we have the partic. עשִׂים, and also the particles עַל־כֵּן, which latter is generally employed in an explanation as to how a custom originated. It seems, therefore, that for a long time there existed a difference of time as respects the day of the feast of Purim. It appears that the Jews in the smaller villages had one day, and those residing in the larger cities, i.e., also in Jerusalem (according to some MSS. of the Septuagint version αἱ κατοικοῦντες ἐν ταῖς μητροπόλεσιν) had another. The writing of Mordecai, mentioned in the following verses, which ordered a uniform celebration, viz., of two days (on the 14th and 15th of Adar) soon restored uniformity. But its acceptance had as a first consequence that, only those chief communities in the larger cities (Est_9:23; Est_9:27), obeyed the order, but the smaller bodies still retained the 14th Adar as the chief day of the feast. To assume a contradiction between Est_9:23; Est_9:27 (as does Bertheau) would be unwarranted even if the section beginning with Est_9:20 be not an addition by our author, but by some later person. At the time of Josephus it seems that the season of celebration was uniform (comp. Antiq. VI. 13). According to the Mishna (Megilla,) this difference only exists that the book of Esther should be read on the 14th in the smaller towns, but on the 15th in the ancient walled cities of Palestine הַפְּרוֹזִים, with the Kethib, is the plural of פְּרוֹזִ, countryman. The Keri is the same as Deu_3:5, and 1Sa_6:18. There could have been another form from פָּרָז such as פָּרוֹז, as in קָטוֹן beside קָטָן מִשְׁלֹחַ. is the accus., dependent on עֹשִׂים: And of sending portions one to another.—According to Est_9:22 (comp. Neh_8:10) one made presents in these feasts, similar to the sacrificial feasts, to those less wealthy, but also to others to whom one desired to signify a joyous mind.
Est_9:20-23. The writing which Mordecai sent to all the Jews, doubtless contained the substance of our book of Esther, חַדְּבָרִים הָאֵלֶּה; i.e., it recounted the danger which had threatened the Jews, and the way in which they were preserved from destruction; for this was needful to state here, in order to give cause and color to the feast ordered by Mordecai. But this did not, therefore, need to include the whole book of Esther.
Est_9:21. Mordecai’s purpose was: To stablish this among them, that they should keep the,etc.—קִיֵם besides this place (Est_9:20-32) occurs only in Rth_4:7; 13:6; Psa_119:28; Psa_119:106; and used with עַל it signifies to establish something as binding upon some one, so that it shall become a duty obligatory on him. עָשָׂה with יוֹם here seems to mean (comp. Est_9:27), to celebrate, a day. The phrase לִהְיוֹת עֹשִׂים, following upon the long intervening sentences of Est_9:21, is again taken up in Est_9:22 by לַעֲשׂות אוֹתָם יְמֵי מִשְׁתֶּה and still more enlarged. The result was (Est_9:23) that what the Jews had begun to do (Est_9:22) and what Mordecai wrote to them to do was by them established as a valid and permanent custom. קִבֵּל, to “accept” (Est_9:4), here means, according to later linguistic usage, to recognize something as a valid tradition or law. The sing, form is explained by the fact that the verb precedes its subject, according to Gesen. § 114. [Rather it denotes a distribution or individual sense.—Tr.]
Est_9:24-28. Now in order both to give the name of the feast just mentioned as well as its duration through two days, our author again briefly repeats the substance of the historical basis in Est_9:24-25. He also makes brief mention of the facts decisive of the name, and then refers us in Est_9:26 to Mordecai’s letter and the experiences of the Jews as forming its basis. In Est_9:24 we find Haman’s intention to destroy the Jews (comp. Est_3:1; Est_3:6 sqq.), and he then points to the feast of Pur or casting of lots (Est_3:7). לְהֻמָּם, “to destroy them,” from an older word, חָמַם, which generally describes confusion and anguish such as comes from God (Exo_14:24; Deu_2:15), but which here may have been selected as a play upon the name of Haman. As regards the edict so friendly to the Jews in Est_9:25, comp. chap, Est_8:8 sqq.—But when (it) came before the king,etc. The suffix of the word בְּבֹאָהּ can have no reference to Esther; she is not mentioned in this connection (so opposed to the Targum, Syriac and most interpreters), but can only be taken as a neuter (as for example in Eze_33:33), (so Bertheau and Keil); and this the more in keeping with the intention of Haman, which is placed in its proper light.—He commanded by letters that,etc.—אָמַר עִס־הַסֵּפֶר for: “to command by writing,” occurs only in this place. It is also peculiar in this section that the command: that his wicked device, which he devised against the Jews, should return upon his own head, is given in direct speech, while usually in the rest of the book the infin. with לְ is employed. Finally the author also mentions the execution of Haman and his sons, on which see Est_7:10; Est_9:6 sqq. In Est_9:26 follows the declaration of the name of the day of the celebration, to which the author here designed to give prominence; but this is followed by the statement, after עַל־כֵּן, that this should last two days. What is simply indicated by the particles עַל־כֵּן is further enlarged upon by עֲל־כָּל־דִּבְרֵיTherefore for all the words of this letter (of Mordecai in accordance with Est_9:20), and (of all that) which they had seen concerning the matter (עַל־כָּכָה, concerning the so and thus), and which had come unto them; hence also because their own experience fully corroborated the substance of Mordecai’s letter. In Est_9:27 follows after עַל־כֵּן the concluding sentence: The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them (i.e. all proselytes), so as it should not fail (but be unalterably established, לֹא יַעֲבֹר, as in Est_1:19), that they would keep these two days according to their writing, and according to their appointed time every year (year after year).—עָשָׁה following upon Est_9:21 is easily comprehensible. Their writing and determination of time can only have come to them from Mordecai’s. In Est_9:28 there follows the further injunction: And that these days should be remembered and kept throughout every generation,etc. The partic. נִזְכָּרִים, etc., depend upon לְהְיוֹת in the preceding verse. סוּף מִך == “to have an end,” to cease.
Est_9:29-32. In order more firmly to establish the new law, and the confirmation of a new custom, which thus far had only been observed by Mordecai and Esther, that is, to connect a day of fasting and mourning with the days of the feast of Purim, a second letter was published. This time it was Queen Esther who composed the letter, hence the femin. וַתִּכְתֹּב. Mordecai is also mentioned; but possibly he was only added to give the letter authority and legality, as being the highest functionary in the realm, and to add the writings mentioned in Est_9:30. It was especially Esther’s concern that the fasts and wailings which had their origin with herself at the time of the decisive step should serve as a reminder of the great distress so happily overcome. According to Est_2:15 she was the daughter of Abihail, and on account of the solemnity of the occasion she is expressly designated as such. אֶת־כָּל־תֹּקָף, “with all strength” (power), תֹּקֶף occurs only here, in Est_10:2 and Dan_11:17, and would signify the great emphasis that Esther laid on the season of fasting and mourning no less than on the celebration of the joyous feast. The object of לְקַיֵּם, “to make valid as a law,” this second letter of Purim (the first was that of Mordecai in Est_9:20), is also the object of the preceding וַתִּכְתֹּב By the word “this” the author designates the second letter, since he has in mind not to give its substance, but simply to indicate its existence.
Est_9:30 explains somewhat why Mordecai is also mentioned in Est_9:29 along with Esther: And he sent the letters unto all the Jews. The subject can here only be Mordecai himself. The סְפָרִים, however, which he sent were not copies of Esther’s letter (Keil), but writings accompanying it. These may have had the object of further confirming and explaining the facts on account of which fasts and seasons of mourning should be instituted, and of giving a historic sketch of the fast and mourning of the Jews living in Shushan. The words: And he sent the letters unto all the Jews to the hundred twenty and seven provinces, are in apposition to the kingdom of Ahasuerus.—The contents of the writing are briefly designated as words of peace, i.e. as words that meant well, which aimed at the welfare of Israel by thus recommending a good custom for general observance, and which were based on truth.
Est_9:31. The aim of both Esther and Mordecai’s letters was: to confirm these days of Purim in their times appointed.—This does not mean that it had reference only to certain periods or divisions of the days of Purim in which fasts and mourning should take place, and for which arrangements should be made (Bertheau and also Keil); for that would have been expressed otherwise and more definitely; but it gives the proper validity to the selected days of the feast of Purim, the 14th and 15th Adar. The main thing, however, is contained in the following: According as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry.—Hence they would also establish the feast of Purim for themselves, so that they might join fasting and lamentation to the feast as Mordecai and Esther had previously done. The suffix of עֲלֵיהֶם may also refer to the above-mentioned days of Purim (not as to their definite time, Bertheau and Keil; for this is only mentioned incidentally); but since קִיֵּם with עַל always means to make a thing obligatory, it is naturally referred to Esther and Mordecai. It is true there follows the phrase עַל־נַפְּשָׁם; but we may understand this in the sense of עֲלֵיהֶם when preceding וֲעל־זרְעָם. There cannot well be any other subject intended by קִוְּמיּ than (against Keil) the above-mentioned Mordecai and Esther. עַל־זַרְעָם is a zeugmatic mode of expression. It has practical reference to Mordecai’s posterity since Esther, as regards her descendants, could not well hope to see them perpetuate Jewish customs.
Est_9:32 strengthens the foregoing greatly.— And the decree of Esther confirmed these matters of Purim, those, namely, that had reference to the fasts and mourning.—And it was written in the book, of course not in Esther’s letter, nor in Mordecai’s writing accompanying the decree, which would be designated by the plural סְפָרִים; but it was written in the book indicated in Est_9:20, in which Mordecai wrote concerning these events, and which is not identical with our Esther-book, but may have served as one of its sources.6 The day of fasting and mourning is not definitely fixed nor stated here; but it was probably the 13th of Adar, which Haman had set apart for the destruction of the Jews, and which the Jews celebrate as תַּעֲנִית אֶסֶתֵּר, Esther’s fast, although in the period of the Talmud there is mention made of a three days’ fast, which was observed after that of Purim.
Chap. 10. Our book aims not only to present the deliverance, but also the elevation of Judaism in the time and midst of the great and powerful heathenism of the period of Ahasuerus. It would represent the latter in the person of Haman, the enemy to Judaism, and the former in the person of Mordecai. Hence at its close it speaks once more of Mordecai’s greatness and honor.—And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.—The Kethib אחשרש is an orthographical mistake for מַם .אתַשְׁוֵרשׁ, “a levy,” tribute (a tribute-service), here means a tax levied, and this for the reason that tribute-service belonged to products or moneys which were rendered to the king.[7] It may be asked why this remark occurs in our book, which, according to all that has gone before, does not belong to the history of Ahasuerus, but has to do with quite another matter. Keil thinks the author wished briefly to indicate at the close whence Ahasuerus derived the means to support such magnificent state as was described at the beginning of our book. But this inference would be superfluous, and would come somewhat late here. The only safe answer is given us by the manner in which the author, in Est_9:2, connects the power of Ahasuerus with the greatness of Mordecai. The greater the power of Ahasuerus and his wealth, the more powerful the dignity of Ahasuerus. It is as if the author would tell us: Ahasuerus had power extending over the whole earth, and he caused its wealth to flow into his treasury, and hence made himself felt as the head and lord of the entire power of the earth. It is worth while in this connection to observe the comprehensive statement עַל־הָאָרֶץ וְאִיֵּי הַיָם But this concentration of universal sway in himself did not avail for the suppression of an externally despicable Judaism; it rather served for the recognition and elevation of the latter, since, according to the Providence recognized in our book, Mordecai, the Jew, became the second ruler after Ahasuerus. Although it seemed as if the people of God had been stricken out of the list of people of the earth, still, in Mordecai, because of his relation to Ahasuerus, it became possessed of the wealth of the peoples of the earth.8
Est_10:2. The author does not designate either the wealth or the power of Ahasuerus or of Mordecai more minutely, but rather refers, for particulars on both to the archives of the empire of the Medes and Persians.9 It is enough for him to be able to refer to these, and it is especially honorable for Mordecai’s cause, that even the archives of heathen kings must remember him. For פָּרָשׁה, “clear statement,” summary, comp. Est_9:7.
Est_10:3. Here the author must once more give prominence to the fact that Mordecai, the Jew, who for him stands as the representative of Judaism, stood next to king Ahasuerus, since therefrom it follows that the greatness of the one was also that of the other.
מִשְׁנֶה, “the second,” here means the first minister (comp. 2Ch_28:7), and hence indicates that Mordecai was great among the Jews, and favored among the multitude of his brethren; i.e., that he really occupied a representative position among them.10 On רָצוּי comp. Deu_33:24. The expression רוֹב אֶחָיו is not to be taken in a limited sense, as if he would say less than: “all his brethren;” but may be explained, as Bertheau justly remarks, from the poetic elevation to which his speech rises at its close. The additional sentence also: Seeking the wealth of his people, and speaking peace to all his seed, is quite in place here, in so far as it indicates that what came to Mordecai also redounded to the good of his entire people. זַרְעוֹ, in parallelism with עַמּוֹ, is the family to which he belongs, as in 2Ki_11:1; Isa_61:9, and not his posterity.
DOCTRINAL AND ETHICAL
On Est_9:1. The day in which the enemies of the Jews expected to see the realization of their hopes, became instead for the Jews a day of victory, and for their enemies a day of reverse and defeat. This, under existing circumstances, seemed to be a change which could only be brought about, as it were, by a miracle. It was indeed one of those Providences by means of which it has pleased God to reveal Himself from time to time in an especially remarkable manner. At all events, the prophets had foretold such occurrences as a matter surely to be expected. When the captivity of Israel shall have reached its culmination, when the people of God are on the point of expiring under the rod of their drivers, then, instead of really perishing, they should become captors for their captors and taskmasters for their drivers (Isa_14:2). What is here shown in a small prelude, according to such prophecy, should attain a much larger circumference and a much greater glory. Our book itself, according to its deeper significance, points in a manner typical or prophetical to this great and glorious final history. As a matter of fact, this change of affairs was itself deeply grounded in the nature and circumstances of things. So certain as the God of Israel was the only true God, whose kingdom shall not be destroyed, but through all apparent reverses shall continually rise to new and greater victories, so likewise to His people—so long as it is the sole bearer of His sway, the grave, which threatens to swallow it up, shall ever be a place of revivification and resurrection. And to-day also His empire must continue; and that which thought to overcome its power must itself be overcome, and either be absorbed or consigned to destruction. All the days of persecution for God’s kingdom are days indeed in which its enemies hope to overcome it, but it always turns out that such enemies are themselves conquered at last.
Brenz: “We have above such an example in Haman, who was himself hung on the cross which he had prepared for Mordecai. So the Egyptians were themselves overwhelmed in the sea to which they had driven the Israelites in order to overwhelm them. So also Saul, who had driven David over to the Philistines, that they might destroy him, was himself destroyed by the Philistines.”
On Est_9:2-4. At the time of the deliverance from Egypt and the entrance into Canaan, the Lord showed abundantly that He was able to make His people a great nation despite the most powerful of their enemies. Now in its exile He again showed them that, as for Himself, He now no longer had need of them as a people, at least as a politically independent one. The great deeds that were then done were edifying and elevating in tendency; what He now did was momentous and instructive. It was plainly evident that He could accomplish His purpose aside from external means or political circumstances. It is still more manifest than it then was that it has pleased Him to be powerful in those who are weak, and great in those who have little influence. In those days he prepared as His instruments the chief persons and princes of His own people, who were in an especial manner filled with the Spirit. Now, however, he employs instead the satraps and governors of Persia, little as they were willing or fit for such work. Together with and among kings, such as Cyrus and Ahasuerus, they must also further God’s purposes. There was a time when the Lord had caused fear and terror to fall upon the peoples before Israel, especially those who stood opposed in war, so that they fled from before them (comp. Deu_2:25). Now, however, the princes and governors, who had great fear, were obliged to protect the rights of the subjects of the king, and thus they protected Israel. This corresponded entirely to His greatness. Therein is shown His claim as the God of all men. This is itself further evinced by the fact that, if His people will only become more spiritual, as is His wish, and partake of His nature, He will by no means leave them fatherless. But the more spiritual His kingdom, i.e., His people, will become, the more will He assist them to arrive at truth, justice, and security through the world while in it.
On Est_9:5-11. 1. We now know a different and better mode of conquering enemies than by the sword and through bloodshed. We know that love only will gain the victory over hate. The people of God is strongest where it is given over to sacrifice and suffering. But we know further that this spiritual mode of combat and victory has become possible only since the time when we received spiritual strength and weapons. In the Old Testament time one could only speak of an external victory over opponents, but not of an internal one. Hence we find it explicable why Israel was compelled to fight such sanguinary battles and merciless wars of destruction. What is most striking in our history is the fact that the Jews, although living in circumstances in which they did not need to wield the sword, nevertheless seized the sword. Though they were no more a people in a political sense, and hence could not procure help for themselves, still they acted as a separate political community. The cause that made them wield the sword of destruction with much the greater pleasure and satisfaction was the fact that Esther stood at their head, and instead of bespeaking a shortening of the work of blood, she promoted it. It is observable also that after the destruction of so many enemies, instead of expressing pain that it needed so severe a conflict, she manifested only joy over their success. But we may nevertheless ask whether condemnation of the then Jews, whom one judges so severely often, as well as criticism of the author, who must have thought and felt as they did, does not proceed from a too rigid doctrinal stand-point, which is inclined to measure every thing by an arbitrary standard, without sufficient regard for circumstances. We would doubtless excuse the then expressions of vindictiveness, were it not for the principle that seems to be involved. For in a real war, in which the patriotic feeling has supreme control, and the weakening of an enemy is a duty of self-preservation, we find such feelings as are exhibited in Judaism and Esther very natural, to say the least. We also perceive the same sentiments often displayed by Israel in its earlier conflicts, without taking so serious an account of them. But the main objection really fails. For the carnage was not of their free will, but a matter of stern necessity. It resulted from the peculiar situation of the case; in fact it was so ordered by the government that the Jews should seize the sword. They were not only entitled, but actually necessitated in this case to return to their political independence. Hence the older interpreters very properly lay great stress upon the fact that the Jews did not venture this of themselves, but at the instance of higher authority. Starke also says: “It is one thing to take revenge of one’s self, another to do so on the order of authority; not the latter, but the former, is forbidden. The simple command of a government will justify such an act only in so far as it is a guaranty against pure thirst for revenge. Every thing here depends upon the disposition of mind. But we would certainly misjudge the temper of the then Jews were we to assume that because the people were but a religious community, we are at liberty to apply a Christian standard to them. It would be unjust to deny them the privilege, which they as an independent people formerly enjoyed, of rejoicing in a victory over their enemies; and it would be little to the purpose, if instead of aiming at their conversion, we acquiesced in their destruction. Instead of justifying the complaint that, we do not pay sufficient regard to those Old Testament national conditions, we must also remember that Old Testament saints could not well avoid often taking a stand-point opposed to their enemies, just as we are still allowed to assume a position at variance with those in enmity against God. Besides, we are not to forget that, for those who will not join themselves to the kingdom or people of God, whatever its form or degree of development, this very hostility is a ground of condemnation. All things that cannot be employed for a good end will finally issue in destruction and extinction. This is still true, and will be true until the end of time. In the same manner even the angels in heaven could not have acted differently from Esther with regard to those enemies in the city of Shushan. We would be more just to Esther, to the Jews spoken of in our book, and to the book itself, if, in what was done in Shushan as well as in all Persia, we would see an anticipation of the judgments connected and parallel with the progress of the kingdom of God on earth, and especially of the final judgment. If the animus of the O. T. with respect to the destruction of enemies seems to us terribly vindictive, rather than mild, yet this may not only be excusable, but may even be a prophetic intimation The fact, so prominently and emphatically expressed, in the present instance, that the Jews did not stretch out their hands after the goods (spoil) of their enemies, proves to us that they meant to conduct this contest as a measure of self-protection, or better as a holy war, the sole purpose of which was the removal of their enemies.
Brenz: “This example, however, is set before us not that we should take it upon ourselves to avenge injuries, according to our own judgment, but that we may recognize the severity of the divine wrath against the impious persecutor of the people of God, and that in persecution we might most confidently expect deliverance through faith, and be obedient to the calls of God.”
2. That the sons of Haman should also suffer was agreeable to Persian law, according to which, in many cases, the whole circle of relationship of a criminal must suffer death with him (comp. Amm. Marcell. xxiii. 6). Nor was this mode of proceeding contrary to the Mosaic code. The law that the children should not die for their fathers (more correctly: at the same time), Deu_24:16, was only applicable to those cases in which the children had no part in the crime of their parents (comp. 2Ki_14:6; 2Ch_25:4). Doubtless the sons of Haman belonged to those who were inimical to the Jews and attacked them; indeed they may have been their bitterest enemies. It is fair to suppose them in the same state of mind with their father, so that Isa_14:21 came true in their case. Esther requested that, after they were executed, they should also be hung. That the Jews really executed this climax of punishment, may indicate the especially severe judgment that will overtake those who are the principal agents of Antichrist on earth; and this illustrates the truth that opposition against whatever is antagonistic to goodness and piety, must rise till it reaches its overwhelming acme. This is a principle valid even for Christians, that they must be in a hostile attitude to evil to the last degree.
Brenz: “This is written in admonition of parents, in order that they may be incited to cultivate piety, lest along with themselves they may also drag their children down into destruction. Such severity of God is stated in the Decalogue: ‘Visiting the iniquity of the fathers upon the children to the third and fourth generation of those that hate me’ (comp. Joh_18:17 sq.).”
On Est_9:11-32. 1. In the first pages of our book Ahasuerus, together with the representatives of his empire, indeed heathendom itself, celebrated a great feast. Here, at the end, however, it is for the Jewish people to celebrate a feast. The way of the world begins with pleasure and mirth, but does not end so. The way of God’s people leads through sorrow, but at its end is the great feast which is described by Zech. in chap. 14., as a feast of tabernacles; since it will be celebrated in the tabernacles of undisturbed peace. This, according to Isa_25:6 sqq., may also be the celebrating feast of salvation and consolation, in which God will wipe away all tears from all eyes. We here have to do with the celebration of a feast in time. This obviously differs greatly from the heathen festival. When in later centuries Purim was celebrated with heathenish abandon and luxury, when it seemed to the Jews that they regarded it as a duty to so intoxicate themselves so that they could not distinguish between the names of Mordecai and Haman, this became a striking proof to how low a level, even to heathenism, Judaism had sunk.
The festivals that the people of the Lord as such celebrate, have quite a different purpose from those of heathendom. Ahasuerus aimed to show the riches of his glorious kingdom. God’s people desire first of all to praise God’s grace. They would give thanks for the gifts bestowed upon them. They would secure and keep what they already have by rendering thanks and praise to God as its author. Their’s are feasts of gratitude. Hence these also have a different character from the others. The pious cannot manifest their spirit of gratitude to God for all His benefits without also proving this by benefaction to their brethren in the faith. The love of God has kindled love to their fellows in their hearts; this would prove itself in deeds of kindness and benevolence. They would confess their allegiance to God as to one mild and kindly; they would else deny Him were they not to give sway, on their part, to mildness and kindliness. Their festivals, therefore, are seasons of refreshing, but especially so to the poorer brethren among them (comp. Est_9:19; Est_9:22). At the same time there is joined to their spirit of rejoicing one of great seriousness. They cannot enjoy their deliverance without also looking back upon the sorrow that preceded it. They can only appreciate the former by taking a full view of the latter. They do not forget that though salvation is theirs, still there are even yet abundant causes for sorrow and grief. The chief cause of this is the remains of sin in them. As the Mazzoth (unleavened) days are followed by the serious Paschal sacrifice, and as the joy of the feast of tabernacles is preceded by the repentance of the fast of the day of atonement, so also here the joyous feast of Purim is connected with a preparation of fasting and mourning (comp. Est_9:31). In eternity also will this transition hold true.
Starke: “It is the privilege of God’s children to rejoice in the Lord (Deu_12:15; Php_4:4). When God presents us with days of joy and blessing, we should also remember the poor, (Sir_14:4; Psa_22:27 sqq.).”
2. In Deu_13:1, it is commanded neither to add to nor to take from the law. If then the Jewish people nevertheless added another feast to those already existing then, doubtless they took into account the principle that what one is encouraged to do in view of a certain law is not so much an addition as an outflow of the same. At any rate the Jewish church already began in this manner to assume a freer position with respect to the Law. And this, if the interior impulse be true, not so much to the letter as rather to the spirit, would be still loyal; nor could it very easily transform the “writing,” spoken of in Est_9:21; Est_9:27, into an objectionable system of statute law.
Starke: “We can well receive or retain good church ceremonies, if only they are not opposed to the Word of God, in view of our Christian freedom. Even the holidays ordered by the authorities of one’s country should be celebrated in a becoming manner (Zec_7:2-5).”
On Esther 10. That next to the great power of Ahasuerus, having such extensive dominions, all subject to taxation, the greatness of the Jew Mordecai should have been handed down to the memory of all times in the books of record of remarkable events of the Medes and Persians, was a great honor to the Jews. To this day they rejoice over his elevation. But they may well look to it to see whether they may now claim him as their own. That which God especially honored and protected in Mordecai and the then Judaism, was their fidelity to Him and His law. And only where these are found will we find a church that may receive the book of Esther as a prophecy of its victory and continuance in spite of all oppressions on the part of the world.
Brenz: “The Jews, because they rejected Christ, the true seed of Abraham, are now no longer the people of God, no more His Church, but belong to Ishmael and Esau, who always have persecuted the true seed of Abraham. And since they persecute the true Israel, i.e., Christians with the same enmity with which Haman once persecuted them, it is clear that they are themselves the kindred and allies of Haman the Amalekite.”
Only where we suffer like Mordecai may one take comfort, as is so convincingly expressed in our book in the thought that the crown is at the end of the cross.
Feuardent: “Mordecai, in order to vindicate the glory of God and his countrymen from the Hamanites, endured the hatred of many. He afflicted himself with fastings, prayers, sackcloth, cryings and lamentations; he constantly spurned that impious man; and was at last adjudged to suffer on the ignominious cross. Now, however, by the singular favor of God he is crowned beyond all men (Ahasuerus alone excepted) with glory and honor even in this world.”
Footnotes:
[1][“The Jews apparently did not remain wholly on the defensive. Their enemies were no doubt well known to them, and were prepared for the struggle which it was seen must come. Sometimes the one side, sometimes the other, would commence the attack.” Rawlinson.—Tr.]
[2][“This is very important. It has been stated that according to the narrative of Esther the Jews were allowed to kill ‘75,000 Persians;’ and this (supposed) feature of the narrative has been pronounced ‘incredible.’ The present verse shows that the real Persians, who formed the standing army which kept the empire in subjection, and were at the disposal of the various governors of the province, took the Jews’ side. Their enemies were almost entirely to be found among the idolatrous people of the subject nations, for whose lives neither the Persians generally, nor their monarchs, cared greatly.” Rawlinson.—Tr.]
[3][“By ‘Shushan the palace’ or ‘the fort,’ we are probably to understand the whole of the upper town, which occupied an area of above a hundred acres, and contained, no doubt, many residences besides the actual palace. It is not likely that the Jews would have ventured to shed blood within the palace precincts.” Rawlinson.—Tr.]
[4][“Excepting Adalia, all these names are readily traceable to Old Persian roots. Parshandatha is ‘given to Persia,’ or ‘to the Persians;’ Dalphon, which in Persian must have been Darphon or Darpon, is probably the Persian representative of the Sansc. darpin, ‘arrogant;’ Aspatha is from aspa, ‘horse,’ and would probably mean ‘horseman;’ Poratha is apparently from paru, ‘much, great,’ and ratha, ‘a chariot,’ and would mean ‘having many chariots;’ Aridatha is from the roots ari ‘very,’ and da, ‘to give,’ and would mean ‘liberal’ (comp. Phradates). Parmashta is a little doubtful, but may be from fra, an intensive particle, and mathista, ‘greatest’ (comp. Lat. prœmagnus). Arisai has the intensive ari prefixed to a root saya, which is perhaps ‘to conquer’ or ‘to go;’ and Aridai has the same intensive prefixed to the root da, ‘to give.’ Finally, Vajezatha comprises two elements, vaya, ‘the wind.’ and zatha, (comp. Zend. zyat), ‘powerful;’ and would mean ‘strong as the wind’ (comp. Chitratachma, ‘strong as the leopard;’ Tritantæchmes, ‘strong as Tritan, i.e., Feridem).” Rawlinson.—Tr.]
[5][Shushan here is “probably the lower town, which lay east of the upper one and was of about the same size.” Rawlinson.—Tr.]
[6][“As book elsewhere in Esther (סֵפֶר, in the sing.) always means a particular book—“the book of the chronicles of the kings of Media and Persia (Est_2:23; Est_6:1; q. 2), it seems best to give it the same sense here.” Rawlinson.—Tr.]
[7][“Some fresh arrangement of the tribute is likely to have followed on the return of Xerxes from Greece. His exchequer would be exhausted, and steps would have to be taken to replenish it. The expression in the original does not necessarily imply the first imposition of a tribute.” Rawlinson.—Tr.]
[8][Upon the expression isles of the sea, in this connection, Rawlinson remarks: “Cyprus, Aradus, the island of Tyre, Platea, etc., remained in the hands of the Persians after the victories of the Greeks, and may be the ‘isles’ here intended. Or Xerxes may have ignored the loss of the Ægean Islands, and have ‘laid’ his tribute upon them, though he might not be able to exact it.”—Tr.]
[9][“In the latter years of Xerxes his ‘power and might’ were chiefly shown in the erection of magnificent buildings, more especially at Persepolis. He abstained from military expeditions.” “Media takes precedence of Persia (contrary to Est_1:3; Est_1:14; Est_1:18. etc. because the kingdom of Media had preceded that of Persia, and in the ‘Book of the Chronicles’ its history came first.” Rawlinson.—Tr.]
[10][“It has been objected that Artabanus, the captain of the guard, and not Mordecai, was Xerxes’ chief favorite in his twelfth and thirteenth years. But this view rests upon the false chronology of Ctesias, who gives Xerxes 13 years only, instead of the 21 of Ptolemy, Manetho, and the generality of the Greek writers. Artabanus was favorite towards the close of Xerxes’ reign, i.e., in his 20th and 21st years.” Rawlinson.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 5, 13, 19, 20, 26 The Jews gathered themselves . . . no man…
The Jews gathered themselves . . . no man could withstand them--The tables were now turned in their favor; and though their enemies made their long meditated attack, the Jews were not only at liberty to act on the defensive, but through the powerful influence enlisted on their side at court together with the blessing of God, they were everywhere victorious.
the fear of them fell upon all people--This impression arose not alone from the consciousness of the all-powerful vizier being their countryman, but from the hand of God appearing so visibly interposed to effect their strange and unexpected deliverance.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10, 12, 13, 15, 16, 19, 20, 21, 23, 25, 26 1. It was turned to the contrary — So…
1. It was turned to the contrary — So the providence of God will ever overturn and bring to naught the counsels of the wicked.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 6, 7, 10, 12, 13, 18, 19, 20, 22, 23, 24, 25, 26 1. when the king’s commandment] Beginning with these words,…
1. when the king’s commandment] Beginning with these words, and extending to the end of this long verse, is a series of clauses, thus postponing the actual narrative. The writer’s motive for this lengthened protasis may well be the literary effect of suggesting thereby the suspense which prevailed during the intervening period.
Chap. Est_9:1-10. Overthrow of the Jews’ enemies
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The story, omitting the intermediate months of preparation, now passes to the date fixed by the decree for the Jews’ overthrow.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 6, 7, 10, 13, 15, 16, 18, 19, 21, 24, 25, 26 (1) Drew near.—Arrived, came, as in Est_8:17.
IX.
(1) Drew near.—Arrived, came, as in Est_8:17.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 6, 7, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26 RESULT OF THE SECOND EDICT" THE JEWS RESIST THEIR…
RESULT OF THE SECOND EDICT" THE JEWS RESIST THEIR ENEMIES, AND EFFECT A GREAT SLAUGHTER OF THEM, BUT DO NOT LAY HAND ON THEIR GOODS. (Est_9:1-16) The Jews of all the provinces, having had ample time to prepare themselves, "gathered themselves together in their cities," as the day fixed by the first edict approached (ver. 2), and made their arrangements. Their "enemies" no doubt did the same, and for some time before the 13th of Adar two hostile camps stood facing each other in each of the great towns throughout the empire. Mordecai"s position at the capital being known, and his power evidently established, the Persian governors of all grades understood it to be their duty to throw their weight into the scale on behalf of the Jews, and lend them whatever help they could (ver. 3). At last the day arrived, and the struggle took place. The Jews everywhere got the better of their adversaries. In "Shushan the palace" as it was called, or the upper town, of which the palace formed a part, they killed 500 of them (ver. 6). In the rest of the empire, if we accept the numbers of the present Hebrew text, as many as 75, 000 (ver. 16). The Septuagint translators, however, who would have no reason for falsifying the text, give the number as 15, 000, which seems to be intrinsically more probable. They also, on the ensuing day, the 14th of Adar, by special permission of Ahasuerus, contended with their adversaries in Shnshan a second time, and slew on this occasion 300 (ver. 15). Among the killed, the only persons mentioned by name are ten sons of Haman, who were slain in "Shushan the palace" on the first day, while on the second day permission was given to expose their bodies on crosses (ver. 14). A remarkable feature of the struggle, and one which is noticed three several times (vers. 10, 15, 16), was, that, notwithstanding the clause in the edict which allowed the Jews "to take the spoil of their enemies for a prey", (Est_8:11) neither in the capital nor in the provinces did the triumphant Israelites touch the property of those opposed to them. There was an evident wish to show that they were not actuated by greed, but simply desirous of securing themselves from future molestation.
To have power over them. Or, "to get the mastery over them". (Dan_6:24, where the same word is used) Had rule. Or, "had the mastery.
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Vers. 1-16.
Deliverance and victory.
The history of "the chosen nation" is full of Divine deliverances. The present is only one of the many instances in which, by faith, the Israelites "escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
I THE MEANS of the deliverance and victory here related. Royal authority primarily accounts for it. Only by the sanction of the king could the Jews dare to draw the sword and withstand their foes. Ministerial encouragement supported this sanction. It was known that Mordecai, the chief minister of Ahasuerus, was thoroughly earnest in the matter, and would countenance his countrymen in their proceedings. Official help was given. Probably the enemies of the Jews were among the idolatrous tribes, and the Persian officers and rulers were instructed to favour the Jews against their heathen foes. National courage explains the valiant stand which was made by the children of the captivity. "A good cause, a good conscience, and a good courage" secured the victory.
II THE COMPLETENESS of the deliverance and victory. Fear, panic, dread of the Jews seized their enemies, and the oppressed "had rule over" the oppressors. The enemies were slain in great numbers wherever an encounter took place. Mordecai and his party triumphed over their foes in the public hanging on the gibbet of the dead bodies of Haman"s ten sons. The magnanimity of the victorious was shown in their not laying hand upon the spoil, which was wise, inasmuch as it was thus made apparent that their only aim was security, and that they sought not plunder, and also that they did not wish to avail themselves of the king"s generosity, but to replenish his treasury rather than their own.
III THE MARVEL of the deliverance and victory. How contrary to the designs of Haman, the most powerful personage in the realm! How contrary to the expectations of the Jews themselves, who were naturally enough oppressed with the sense of their danger, and the prospect of their extermination! How contrary to the forebodings of the neighbours of the Jews, who had joined in their distress and lamentations with true and friendly sympathy. "God"s ways are not as our ways, neither our thoughts as his thoughts." This is the appropriate benediction which the reader of the Megillah, at the feast of Purim, pronounces at its close: "Blessed art thou, O Lord our God, King of the universe, who hast contended our contest, judged our cause, hast avenged our wrongs, requited all the enemies of our souls, and hast delivered us from our oppressors. Blessed art thou, who hast delivered thy people from all their oppressors, thou Lord of salvation.
HOMILIES BY P.C. BARKER
Ver. 1.
The antagonisms of nations.
the day that the enemies of the Jews hoped to have power over them. Though it was turned to the contrary, that the Jews had rule over them that hated them." This passage tells a history of vicissitude doubly remarkable. It may be put thus: there was, in the first instance, a great reverse of fortune in the experience of each of two nationalities. But this did not end all. At the same time it constituted a striking reversal of the mutual relations of those two peoples. In the first instance the people who had been exalted are cast down; and the people who had been cast down, lifted up. But this was a little matter compared with the consequence immediately resulting, and which showed so prominently to view; namely, a most significant and determined alteration of the attitude of the one to the other. The lessons suggested by this passage, whatever they may be, offer themselves on the scale of national magnitude. We are reminded
I OF THE ANTAGONISMS TO WHICH NATIONAL LIFE OFFERS OPPORTUNITY an opportunity which the world"s history shows to have been ever lamentably improved. The antagonism of the individual is reproduced on a more terrible scale, and with consequences inconceivably disastrous. It must he noted that this spirit of national antagonism bears not only the reproach of the direct sin and miseries, of which war is the declared manifestation; it is an enemy, the indirect ravages of which add up to a fearful amount. This may be seen from observing in the place of what it is, that it so often stands.
1. It is antagonism usurping the place of natural and sympathetic love.
2. It is antagonism turning out healthy emulation, and stimulating rivalry.
3. It is antagonism hindering to an amazing degree that plenty, and wealth,and cheapness which come of mutual sustentation, of inter-trading, of each nationality, according to its physical advantages and its genius, pursuing its own bent, to share the abundance of its consequent production with other nations.
II OF THE INSUFFICIENT CAUSES OF THE ANTAGONISMS TO WHICH NATIONAL LIFE IS EXPOSED.
1. They emphatically do not lie in any international necessity of nature.They mean always fault and sin at some door. They cannot be justified by any supposed likeness to the natural storms of our earth and skies, though these may frame into an unhappy analogy with them.
2. They do not reside in any international necessity of trade or otherinterest.
3. They are rarely enough owing to the determined will or fitful passion ofthe great body of the people. These will adopt them, it is true, and will soon be heated by false sense of national glory; but they do not originate them.
4. They are rarely enough due to fault on one side alone.
5. Even when mingled with some just occasion, they are rarely enoughwhat could not be averted by the wise treatment of those in high authority.
6. They strongly resemble the antagonisms and antipathies of privateindividuals in these two respects that they arise from the smallest matters, and take occasion from temper and pride.
III OF THE MULTIPLIED RESPONSIBILITY AND IMPORTANCE WHICH NATIONAL LIFE THROWS UPON INDIVIDUALS. It is easy to see that nations the largest, the mightiest, the most complex are but made up of individuals. But it is not so easy to believe, it is not so welcome to the mind to remember at all times, how the greatest events, for good or for ill, depend very largely on the character and conduct of individuals. Thus national life immensely increases the importance of the individual. It is the highest in an ascending series of terms. For instance
1. There is the intrinsic importance of individual life to each man.
2. There is the importance that inevitably attaches to the head-of-familylife.
3. There is the importance that belongs to all public life, in all the varying and numerous places of Church and of State.
4. There is he importance which is inseparable from the place of thegoverning, the highest places in the state. This, though strictly comprehended in the foregoing head, demands to be classified separately, because of its highest significance, its superlatively critical issues. Haman had done a world of mischief. To human eye it can scarcely be said that Mordecai had recovered the balance. The one caused the intensest hatred of "the enemies of the Jews" to blaze up, to the unmeasured misery of the Jews. And when things were reversed, and "it was turned to the contrary," though a lesson of terrible retribution was displayed, and though justice should seem to have another sacrifice offered at her shrine, yet love is left as far in the rear as ever. The whole family of envy, jealousy, malice, cruelty have it too much their own way so far as our human point of view can see or calculate.
IV OF THE WONDERFUL ROOM FOR DISPLAY OF THE OVERRULING PROVIDENCE OF GOD WHICH NATIONAL LIFE PRESENTS. Two centuries before the history contained in this narrative, the prophet had said, "When thy judgments are in the earth, the inhabitants of the world will learn righteousness." There are given to us all the quiet, urgent, infinitely numerous lessons of providence in our individual lives. How are they unobserved, lost, smothered in the thoughtless course, the hurried rate of our lives! They look in vain into our very eyes; they whisper in vain in our very ears; they knock in vain at our very doors; they plead in vain with our reason, our self-interest, our conscience. But with overwhelming effect come at times national providences. These speak sometimes as with the voice of thunder, and they are seen sometimes with the vividness of the lightning"s flash by hundreds of thousands at one and the same moment. The great subject suggested by our present history, then, demands the attention of statesmen, of legislators, of all public men in their degree, and may obtain many a valuable cross light from the subject already considered of patriotism. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 10, 17 Now in the twelfth month, that is, the month…
Est_9:1
Now in the twelfth month, that is, the month Adar.
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Hope and foreboding
I. Hope blighted. In the day that the enemies of the Jews hoped to have power over them. The human reasonableness of this hope may be shown--
1. From their own numbers.
2. From the insignificance of the Jews.
3. From the known unchangeableness of Persian law.
II. Foreboding reproved. How often we look forward to a month Adar, and see it shrouded with ominous darkness. But the month Adar may, after all, be the month of rejoicing.
III. True hope rewarded. (W. Burrows, B. A.)
The method of providence
1. Although, then, as has been already said, the grand design of this whole Book of Esther is an illustration of a retributive providence in working out the deliverance of the chosen people, still it is better for us to note the proofs of such a providence, as they occur, in detail.
2. We see here, as well, indeed, as also in other portions of sacred history, and as the lessons of all history and of every-day life also demonstrate, that God, in the exercise of His sovereignty, uses men of very different characters as instruments for fulfilling His supreme purpose. Both Esther and Ahasuerus, both Mordecai and Haman, were Divine agents for bringing about the Hebrew deliverance.
3. These pictures show us that we are to construct mens reputation for character out of their whole life and principles, and not from any one moment, nor from any word or act.
4. We are here taught to feel the deepest interest in the welfare of our fellow-men, especially of those who may be associated with us, or be bound to us by social ties, or by blood and nationality.
5. I am perfectly sure that in the lives of the men and women as illustrated in the sacred writings we are taught the mind of God Himself, as to the precepts and principles which are agreeable to Him; and that it is in the teachings of the Word of God, and in it alone, that we can find the true principles of all proper reforms. It is in the Bible, and in the Bible alone, we have the principles of happiness--the only true principles of reformation.
6. We see here how great a blessing we enjoy in having mild, equitable, salutary laws, and in having a written constitution, that provides for its amendment, and points out the way for the repeal or alteration of any laws that may be made in haste, or in ignorance, or through party zeal, that are found to be unconstitutional and not for the good of the people.
7. The difficulties of the Persian monarch, growing out of his rash decree, even after the author of it has been punished, are a warning to us to beware of the consequences of our words and actions.
8. This history teaches us to trust in God for the vindication of His own ways and the justification of His judgments against the wicked; as well as in His faithfulness to His people, in remembering to keep and fulfil, at the right time, all His promises to them.
9. The delay of judgment against evil-doers, instead, therefore, of encouraging them to boldness in sin, should melt them to penitential sorrow.
(1) For the delay of providence to punish the wicked does not change the nature of sin. It remains intrinsically the abominable thing that God hates. It is impossible, in the nature of things, that sin should ever meet with His approbation. The patience of God, therefore, produces no mitigation of the enormity of wrong.doing. It is no proof of Divine indifference to sin, or of its being a trifling offence in the sight of God, that He does not instantly express His abhorrence of it, and pour out His wrath upon the guilty. Men kindle immediately into a transport of passion when provoked. But God is not a man. He punishes sin not from passion, but from principle--not to revenge Himself for any injury He sustains from sin, but in order to maintain a righteous government for the happiness of His creatures. And the punishment of sin will only be the more severe because of the aggravations of abused mercy.
(2) But an evil work is itself a judgment. It was so with Haman. His whole history shows that pride goeth before destruction, and a haughty spirit before a fall--that God can easily so direct human affairs as to thwart the best laid schemes of wicked men. (W. A. Scott, D. D.)
Providence-as seen in the Book of Esther
From the narrative of the preceding chapters we learn--
I. That God places His agents in fitting places for doing His work.
II. That the Lord not only arranges His servants, but He restrains His enemies.
III. That God in His providence tries His people.
IV. That the Lords wisdom is seen in arranging the smallest events so as to produce great results.
V. That the Lord in His providence calls His own servants to be active.
VI. That in the end the Lord achieves the total defeat of His foes and the safety of His people. Lessons--
1. It is clear that the Divine will is accomplished, and yet men are perfectly free agents.
2. What wonders can be wrought without miracles! In the miracles of Pharaoh we see the finger of God, but in the wonders of providence, without miracle, we see the hand of God.
3. How safe the Church of God is!
4. The wicked will surely come to an ill end.
5. Let each child of God rejoice that we have a Guardian so near the throne. Every Jew in Shushan must have felt hope when he remembered that the queen weal a Jewess. To-day, let us be glad that Jesus is exalted. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 2, 4, 5, 12, 17 CRITICAL NOTES.] The Jews destroy their enemies, and at…
CRITICAL NOTES.] The Jews destroy their enemies, and at Mordecai’s request establish the festival of Purim.
Est_9:1. In the twelfth month, on the thirteenth day of the same, the Jews gathered themselves together in their cities, &c.] Several parenthetical clauses succeed this definition of time, so that the statement of what then took place does not follow till Est_9:2.—Keil. These clauses state the meaning of the day just named, and give a general notice of the conflict between the Jews and their enemies. The word translated “when” may be here taken as the accusative of time, in which, or where, the king’s commandment and his decree drew near to be put into execution, i.e. in which the king’s word and law should be carried out. The day was changed from a day of misfortune to a day of prosperity for the Jews. “On the day that the enemies of the Jews hoped to have the mastery over them, and it was changed (i.e. the contrary occurred), that the Jews had the mastery over them that hated them.”
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MAIN HOMILETICS OF THE PARAGRAPH. Est_9:1
HOPE AND FOREBODING
WE often hear that it is darkest just before the dawn, darkest in the natural world, darkest in the moral world, darkest in the world of God’s providential arrangements. Often has this been illustrated and proved in the history, both of individuals and of nations. The laws of nature are typical of the laws of God’s kingdom; essentially they are the same, as coming from the same ruler. In the natural world the deeper darkness is the herald of coming day; so it often has been in all histories, whether individual or national. The darkness was now deepening about the Jews; the month Adar was now close at hand. The fatal day drew near when the king’s commandment and his decree were to be put into execution; but the fatal day was turned into the festal day. The light afar off was sending forth its beautiful and cheering rays; but the Jews had not the power to catch the oncoming gladness, for their eyes were too dull to see: so it may be with us. Let us trust in God through the storm, and through the darkness. Let us pray—Open our eyes that we may see when all around appears dark and dismal. On the other hand, it must be remembered that there is a real darkness thickening around the sinner, while he fondly dreams of glorious light. It was so with these “enemies of the Jews.” They vainly thought that the thirteenth day of the month Adar was to be the day of their victory. On that day the sun was to shine upon their pathway of triumph. Alas! on that day the sun was but to shine as a funeral taper on their gloomy pathway to the everlasting darkness. Let evil-doers beware; let them seek to be wise in time; let them strive to have understanding of the times; let them not dream of coming light, when all the signs indicate that the darkness is only growing more intense.
I. Hope blighted. “In the day that the enemies of the Jews hoped to have power over them.” From a human point of view it was natural that these enemies of the Jews should entertain such a hope. The human reasonableness of this hope may be shown—(a) From their own numbers. The population was undoubtedly large as seen from the immense numbers slain by the Jews. It was natural then, as it is natural now, to rely upon numbers. We expect success on the side of that army that can bring the largest forces into the field, other things being equal. (b) From the insignificance of the Jews. A few people scattered up and down that vast country in a state of captivity, could have no chance against their numerous and powerful enemies. These Persians calculated as we calculate to-day, and they found, as we moderns too often find to our cost, that they reckoned without their host. There is a true, broad sense in which the battle is the Lord’s, and He can save by few as well as by many. (c) From the known unchangeableness of Persian law. There did not seem the slightest chance for the Jews. The hope of these enemies of the Jews rested on as good ground as any hope could do. But after all it was blighted, for the hope was changed. In a short time there was a marvellous vicissitude. Their sun of expectation suddenly shot into darkness just as they were fancying that it was nearing the meridian of splendour. Thus, the hope of the unjust must perish sooner or later. There can be no escape. The goodly houses built upon the sand of human reasoning must be swept away, even though the sand may appear to possess the solidity of the rock.
II. Foreboding reproved. The same human reasoning which led these enemies of the Jews to entertain hope would induce the Jews to give way to dark and injurious forebodings. If the faithful and valorous Esther had her great fears, how much more is it to be supposed that the rest of the Jews would look forward to the month Adar in a spirit of agonizing dread. How often we look forward to a month Adar, and see it shrouded with ominous darkness. There is such a month in the lives of most. Yea, there are gloomy temperaments to whom every year has its month Adar, rising gloomily, and yet grand in its gloom, like some lofty mountain. But the month Adar may, after all, be the month of rejoicing. As the traveller rejoices when he reaches the mountain top, and feasts upon the grand panorama of nature, so these Jews might rejoice when they reached the thirteenth day of the month Adar. The very day we feared has been the day of Divine deliverance and of Divine blessing. It is a day of rejoicing, but it is a day of humiliation. God’s grant of success may be God’s reproof of our unbelief and our forebodings. However darkly the month Adar may loom in the distance, let us move on towards it, encouraging ourselves in the Lord our God. Give to the winds thy fears; hope, and be undismayed. Hope on, hope always. Above all things, do not indulge in forebodings. It is injurious to thy own nature. It saps thy vital energies. It undermines thy physical strength and thy mental power. It can mend nothing, and is the result, in part, of a Want of faith in God. It is sinful if there be no effort to overcome.
III. True hope rewarded. “It was turned to the contrary that the Jews had rule over them that hated them.” Those amongst the Jews who looked above the vain state of men and things to the great supreme, and entertained hope in spite of all that seemed to make against hope, had their glorious reward in due season. The Jews had the mastery over their enemies. God’s people must finally triumph over their real foes. Real foes, for there are foes in seeming which are true friends. But no real foes, that is, foes that militate against highest interests, will be allowed to reign in perpetual triumph. Every enemy must be destroyed; even the last enemy, death, must be put under the feet. The hope of the righteous cannot perish. What happened unto the Jews, happened to them for ensamples to the people of God in all ages. Our moral experiences will find their counterpart in what we may call the material experiences of the Jewish people. They triumphed in a more material point of view. Their successes were even in the present state. God’s people now must look to triumph in a moral point of view. Their true success must be in the mighty future of God’s eternity. The hope that is built upon God’s word cannot fail. The hope that springs from faith in Jesus Christ must bloom into the flowers of paradise that never fade, and ripen into the fruits of the celestial Eden that never decay. Have faith in God, and in Jesus Christ his only Son.
SUGGESTIVE COMMENTS ON Est_9:1
He himself says once, with more justness than originality: Man is, properly speaking, based upon hope; he has no other possession than hope; this world of his is emphatically the place of hope. What then was our professor’s possession? We see him, for the present, quite shut out from hope; not looking into the golden orient, but vaguely all round into a dim copper firmament, pregnant with earthquake and tornado.—Sartor Resartus.
In the day that the enemies of the Jews hoped, &c. But their hope ran aslope, as they say; their lucky day deceived them. Wicked men’s hope, when they most need it, will be as the giving up of the ghost, and that is but cold comfort; and as the spider’s web, who gets to the top of the window as high as she can, and then when she falls she falls to the bottom, for nothing stays her. From such high hopes fell our English Papists; first, when Queen Mary died. You hope and hope (said Dale the promoter to Julian Irving, whom he had apprehended), but your hope should end in a rope; for though the queen fail, she that you hope for should never come to it; for there is my Lord Cardinal’s grace and many more between her and it. Secondly, at Queen Elizabeth’s death, that long-looked for day, as they called it, triumphing before the victory, and selling the hide before they had taken the beast. This they had done before in 1588, when in assurance of victory they had styled their forces the Invincible Armada; and also afterwards at the powder-plot, when they had presumptuously disposed of the chief offices, holds, and revenues of the land; like as before the Pharsalian field was fought, the Pompeians were in such miserable security, that some of them contended for the priesthood, which was Cæsar’s office; others disposed of the consulships and offices in Rome. So at the battle of Agincourt in France, where our Henry V. won the day, the French were so confident of a victory that they sent to king Henry to know what ransom he would give. A presumptuous confidence goes commonly bleeding home, when an humble fear returns in triumph.—Trapp.
Though it was turned to the contrary.—By a sweet and gracious providence of God, whose glory it is to help at a pinch, to alter the scene all on a sudden, to begin where we have given over, and to cause a strange turn of things, according to that of the Psalmist; God should send from heaven and save me (when it might seem to some that salvation itself could not save me), he should send forth his mercy and his truth, and then what should hinder the Church’s happiness?—Trapp.
The day in which the enemies of the Jews expected to see the realization of their hopes, became instead for the Jews a day of victory, and for their enemies a day of reverse and defeat. This, under existing circumstances, seemed to be a change which could only be brought about, as it were, by a miracle. It was, indeed, one of those providences by means of which it has pleased God to reveal himself from time to time in an especially remarkable manner. At all events, the prophets had foretold such occurrences as a matter surely to be expected. When the captivity of Israel should have reached its culmination, when the people of God are on the point of expiring under the rod of their drivers, then, instead of really perishing, they should become captors of their captors and taskmasters of their drivers. What is here shown in a small prelude, according to such prophecy, should attain a much larger circumference and a much greater glory. Our book itself, according to its deeper significance, points in in a manner typical or prophetical to this great and glorious final history. As a matter of fact, this change of affairs was itself deeply grounded in the nature and circumstances of things. So certain as the God of Israel was the only true God, whose kingdom should not be destroyed, but through all apparent reverses should continually rise to new and greater victories, so likewise to his people,—so long as it is the sole bearer of his sway, the grave, which threatens to swallow it up, should ever be a place of revivification and resurrection. And today also his empire must continue; and that which thought to overcome its power must itself be overcome, and either be absorbed or consigned to destruction. All the days of persecution of God’s kingdom are days indeed in which its enemies hope to overcome it, but it always turns out that such enemies are themselves conquered at last.—Lange.
We have above such an example in Haman, who was himself hung on the cross which he had prepared for Mordecai; so the Egyptians were themselves overwhelmed in the sea to which they had driven the Israelites in order to overwhelm them. So also Saul, who had driven David over to the Philistines, that they might destroy him, was himself destroyed by the Philistines.—Brenz.
We learn from this passage the comfortable truth, that God’s people obtain the victory over their enemies. Whatever hardships and troubles God’s people have to endure in the world, and however dark and lowering the cloud may be which sometimes hangs over them, yet, “at evening time it will be light to them,” and death’s temporary triumph over them will only lead to their eternal triumph over it and all their foes. Be not discouraged, ye that fear and serve the Lord. Greater is he that is for you than all that can be against you. Fight the good fight of faith, the crown of life is sure to all who are in Christ.—Davidson.
Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding; and the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the less power to influence it.
What does your anxiety do? It does not empty to-morrow of its sorrows, but it empties to-day of its strength; it does not make you escape the evil, it makes you unfit to cope with it when it comes; it does not bless to-morrow, and it robs to-day. For every day has its own burden. Sufficient for each day is the evil which properly belongs to it. Do not add to-morrow’s to to-day’s. Do not drag the future into the present. The present has enough to do with its own proper concerns. We have always strength to bear the evil when it comes. We have not strength to bear the foreboding of it. As thy day, thy strength shall be. In strict proportion to the existing exigencies will be the God-given power; but if you cram and condense to-day’s sorrows by experience, and tomorrow’s sorrows by anticipation, into the narrow round of the one four and twenty hours, there is no promise that as that day thy strength shall be.
God gives us power to bear all the sorrows of his making; but he does not give us power to bear the sorrows of our own making, which the anticipation of sorrow most assuredly is.
Our hope should make us buoyant, and should keep us firm. It is an anchor of the soul. All men live by hope, even when it is fixed upon the changing and uncertain things of this world. But the hopes of men, who have not their hearts fixed upon God, try to grapple themselves on the cloud-rack that rolls along the flanks of the mountains, and our hopes pierce within that veil and lay hold of the Rock of Ages that towers above the flying vapours. Let us then be strong, for our future is not a dim peradventure, or a vague dream, nor a fancy of our own, nor a wish turning itself into a vision; but it is made and certified by him who is God of all past and of all the present. It is built upon his word, and the brightest hope of all its brightness is the enjoyment of more of his presence and the possession of more of his likeness. That hope is certain. Therefore let us live in it. “Reach forth unto the things that are before.”—Maclaren.
ILLUSTRATIONS TO CHAPTERS 9, 10
The Alpine Travellers. Three tourists were ascending the Alps. After they had gone a considerable distance, and were getting nearer to the eternal snows, and thus the danger increased, it was considered necessary to attach the company by ropes to one another and to the guides. But one of the tourists, an old traveller, was self-confident and self-reliant. He carried the doctrine of self-help too far, and refused to help his neighbours. He fell down the precipice and lost his life. We often best help ourselves by helping others.
Mutual help, need of. As an apple in the hand of a child makes other children run after and consort with him and share his sports, so does he convert affliction, and the need we have of each other’s aid, into a girdle of love, with which to bind us all together; just as no one country produces all commodities, in order that the different nations, by mutual traffic and commerce, may cultivate concord and friendship. How foolish they are who imagine that all the world stands in need of them, but they of nobody; that they know and understand all things, but others nothing; and that the wit of all mankind should be apprenticed to their wisdom.—Gotthold.
Whitfield. An old woman relates, that when she was a little girl Whitfield stayed at her father’s house. He was too much absorbed in his work to take much notice of, and pay much attention to, the little girl. She did not remember any of his eloquent utterances. She was, however, observant, and noticed the great preacher when he did not think that any one was observing his conduct. And the impression made upon her mind by his holy and cheerful demeanour, by his patience under trials and difficulties, and his evident consecration to his work, was of a most lasting and salutary character. Well were it if all great preachers would preach at home! We must be great in the palace of home, and then let our influence work outwards in all directions. Home religion is powerful.
The young Switzer. There was a young man among the Switzers that went about to usurp the government and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) should now hang with him. If all fathers who had given an evil education to their sons were punished there would be a large increase of the criminal classes. At the present time the State is doing much in the way of educating; but the State cannot do that which is the proper duty of the parent. By precept, and even by the fear of penalty, should we enforce upon parents the duty of seeing faithfully to the true up-bringing of their children.
Faith of parents. An aged minister of Christ had several sons, all of whom became preachers of the Gospel but one. This one lived a life of dissipation for many years. But the good father’s faith failed not. He trusted God that his wicked son, trained up in the way he should go, in old age should not depart from it. In this sublime faith the aged father passed away. Five years after, this son of many prayers sat at the feet of Jesus.
Influence of parents. The last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mother’s lips, or uttered at a father’s knee; and where there seems to have been any pains bestowed, even by one parent, to train up a child aright, there is in general more than ordinary ground for hope.—The experience of a Prison Chaplain.
Says the venerable Dr. Spring: “The first afflicting thought to me on the death of my parents was, that I had lost their prayers.”
Great men Just as the traveller whom we see on yonder mountain height began his ascent from the plain, so the greatest man of whom the world can boast is but one of ourselves standing on higher ground, and in virtue of his wider intelligence, his nobler thoughts, his loftier character, his purer inspiration, or his more manly daring, claiming the empire as his right.—Hare.
True greatness. The truly great consider, first, how they may gain the approbation of God; and, secondly, that of their own consciences. Having done this they would willingly conciliate the good opinion of their fellow-men.—Cotton.
The greatest man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is the calmest in storms, and whose reliance on truth, on virtue, on God, is the most unfaltering.—Dr. Chening.
Distinguishing, great men. I think it is Warburton who draws a very just distinction between a man of true greatness and a mediocrist. “If,” says he, “you want to recommend yourself to the former, take care that he quits your society with a good opinion of you; if your object is to please the latter, take care that he leaves you with a good opinion of himself.”—Cotton.
Thus Mordecai was truly great, considering, first, how to gain the approbation of God; and, secondly, that of his own conscience. He rises above others by virtue of his wider intelligence, his nobler thoughts, his loftier character, and his more manly daring.
A good name. A name truly good is the aroma from character. It is a reputation of whatsoever things are honest, and lovely, and of good report. It is such a name as is not only remembered on earth, but written in heaven. Just as a box of spikenard is not only valuable to its possessor, but pre-eminently precious in its diffusion; so, when a name is really good, it is of unspeakable service to all who are capable of feeling its aspiration. Mordecai’s fame went out throughout all the provinces.—Dr. J. Hamilton.
Eastern hospitality. Nehemiah charges the people thus: “Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared.” Also in Esther: “Therefore the Jews made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.” An Oriental prince sometimes honours a friend or a favourite servant, who cannot conveniently attend at his table, by sending a mess to his own home. When the Grand Emir found that it incommoded D’Arvieux to eat with him, he politely desired him to take his own time for eating, and sent him what he liked from his kitchen at the time he chose. So that the above statements must not be restricted to the poor.—Paxton’s ‘Illustrations.’
The heaviest taxes. “The taxes are indeed heavy,” said Dr. Franklin on one occasion, and if those laid on by the Government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing any abatement.
Safeguard of nations. France tried to go on without a God in the time of her first revolution; but Napoleon, for reasons of State, restored the Catholic religion. M. Thiers gives this singular passage in his history: “Napoleon said, ‘For my part, I never hear the sound of the church bell in the neighbouring village without emotion.’ ” He knew that the hearts of the people were stirred by the same deep yearnings after God which filled his own, and so he proposed to restore the worship of God to infidel France. Later, and with deeper meaning, Perrier, successor to Lafayette as prime minister to Louis Philippe, said on his death-bed, “France must have religion” (C. D. Fors). So we may say, the nations, if they are to live, must have religion.
Punishment of nations. It was a sound reply of an English captain at the loss of Calais, when a proud Frenchman scornfully demanded, “When will you fetch Calais again?” “When your sins shall weigh down ours.”—Brooks.
Nations. In one sense the providence of God is shown more clearly in nations than in individuals. Retribution can follow individuals into another state, but not so with nations; they have all their rewards and punishments in time.—D. Custine.
England’s privileges.—It’s the observation of a great politician, that England is a great animal which can never die unless it kill itself; answerable whereunto was the speech of Lord Rich, to the justices in the reign of king Edward VI: “Never foreign power,” said he, “could yet hurt, or in any part prevail, in this realm but by disobedience and disorder among ourselves; that is the way wherewith the Lord will plague us if he mind to punish us.” Polydor Virgil calls Regnum Angliæ, Regnum Dei, the kingdom of England, the kingdom of God, because God seems to take special care of it, as having walled it about with the ocean, and watered it with the upper and nether springs, like that land which Caleb gave his daughter. Hence it was called Albion, quasi Olbion, the happy country; “whose valleys,” saith Speed, “are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defence is the Lord Jehovah.” Foreign writers have termed our country the Granary of the Western World, the Fortunate Island, the Paradise of Pleasure, and Garden of God.—Clarke’s ‘Examples.’
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Jews Slay their Enemies. Institution of Purim
The Jews Slay their Enemies. Institution of Purim
3. All the rulers, etc.] The great massacre described in Est_9:16 is thus represented as being in part the work of the Persian authorities with the forces at their disposal.
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10. On the spoil, etc.] In this respect they did not carry out the king's decree (Est_8:11); their vengeance was not sullied by sordid motives.
12. What have they done, etc.] An exclamation, not a question. What is thy petition? etc.] The king was willing to gratify Esther further, perhaps to make amends for having been unable to grant her earlier request (Est_8:5-8).
13. Be hanged] i.e. let their dead bodies be exposed, such exposure being a mark of infamy.
16. Had rest] This anticipates what took place on the 'fourteenth' of Adar (Est_9:17).
Seventy and five thousand] LXX has 'fifteen thousand.'
19. The Jews of the villages] better, 'the Jews of the country districts.'
Sending portions] i.e. to the poor among them: cp. Neh_8:10.
20. Mordecai wrote these things] This refers not to the existing book of Esther, but to an account contained in the letters sent to effect the purpose indicated in Est_9:21, Est_9:22. This was the establishment as yearly festivals for all Jews throughout the empire both the fourteenth and fifteenth days of Adar; and consequently involved a modification of the usage described in Est_9:17-18, according to which only a single day (in Susa the fifteenth, in the country districts the fourteenth) was so observed.
23. As they had begun.. written unto them] i.e. they undertook to celebrate both the day observed at first (Est_9:17-18) and also the additional day suggested by Mordecai.
25. When Esther came] The name 'Esther' does not occur in the Heb., so that the correct rendering may be 'when it' (i.e. Haman's device) 'came before the king.'
26. For all] RV 'because of all.' This letter] the 'letters' of Est_9:20.
27. Such as joined themselves unto them] i.e. religious proselytes: cp. Est_8:17.
29. This second letter] 'second' in relation to the letter mentioned in Est_9:20.
31. The matters of the fastings and their cry] Seemingly it was directed that there should be a commemoration not only of the deliverance granted to the Jews, but also of the distress that preceded it: see Est_4:3. No account is here given of the day thus appointed for fasting and lamentation; but in later times the thirteenth day of Adar, as being that which Haman had fixed for the destruction of the Jews (Est_3:12), was observed as a day of humiliation.
32. In the book] probably a book, not now extant, dealing with the Purim festival; but some authorities think that 'the book of the chronicles of the kings of Media and Persia' (Est_10:2) is meant.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v19 month Adar
month Adar
i.e. March; Est 9:15; Est 9:17.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The resistance and victory of the Jews (Est…
THE THIRTEENTH DAY OF ADAR AND THE FEAST OF PURIM
CHAPTER 9
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1. The resistance and victory of the Jews (Est 9:1-11)
2. Esther’s petition (Est 9:12-16)
3. The institution of Purim (Est 9:17-19)
4. The messages of Mordecai and Esther (Est 9:20-32)
Est 9:1-11. The fateful day, the thirteenth day of Adar, came and with it the retribution for the enemies of the Jews. On that day they gathered together to withstand all who would assault them. The princes and governors and all other officials of the king helped the Jews, because they knew the influential position which Mordecai held and that he waxed greater and greater. Theirs was a great victory. In Shushan itself 500 were slain and 300 more in another part of the city; there were 75,000 slain in the provinces. The ten sons of Haman were slain; their Persian names are given.
Est 9:12-16. The king heard the report of the number of his subjects slain in Shushan the fortress and then asks the queen to make a petition. She requests that an additional day be given to continue the work in Shushan and that the ten sons of Haman be hanged on gallows. But had they not slain already 500 in Shushan? The 500 were killed in the palace, or, as that word should be rendered, citadel, fortress; the extra day was requested to continue the retributive work in the city itself. The request was granted and the ten sons of Haman were hanged. On the spoil, the goods and possessions of those slain, they did not touch, probably to avoid false accusations, though the decree gave them permission to spoil their enemies. When Jews read in orthodox synagogues the book of Esther they read the names of Haman’s ten sons in one breath, as quickly as possible, intimating thereby that they all were exterminated at one and the same time.
Est 9:17-19. With the fourteenth day of Adar they rested and made it a feast of rejoicing. The Jews in Shushan celebrated the thirteenth and fourteenth day and rested on the fifteenth day. This was the origin of the traditional feast of Purim still kept by the orthodox Jews in commemoration of the great deliverance and the wonderful history of Mordecai and Esther. It is mostly celebrated by public reading of this book and by the distribution of gifts.
Est 9:20-32. The final section of this chapter gives the account of a message which Mordecai sent to the Jews in the provinces of the Persian kingdom enjoining them to observe these days, the feast of Purim. Queen Esther also wrote with all authority confirming this second letter of Purim.
Typical Application
What happened to the enemies of the Jews in Shushan and the Persian provinces will be the lot of all those who hate them. This is often made known in the prophetic Word. Thus spake Balaam: “His king (Israel’s King) shall be higher than Agag, and His kingdom shall be exalted. God brought him forth out of Egypt; he hath as it were the strength of an unicorn; he shall eat of the nations his enemies and shall break their bones, and pierce them through with arrows” (Num 24:7-8). The Lord Himself will arise in behalf of His people and judge their enemies, for it is written, “I will render vengeance to mine enemies and will reward them that hate me” (Deu 32:41). In this respect this little book with its history is a prophecy of the ultimate victory of God’s chosen people over their enemies. In all their history it has been true, and will be finally true in the fullest sense of the word what Isaiah wrote: “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn (Isa 54:17).
The ten sons of Haman, so fully identified with the wicked father, are also not without meaning. The final form of the Gentile government in the close of the age was revealed to Daniel. It consists of ten kingdoms, seen in Nebuchadnezzar’s dream image and in Daniel’s ten-horned beast, forming once more the Roman empire. It will be domineered over by the little horn, who works together with the man of sin. The ten sons of Haman and their miserable end are another illustration of prophetic truth.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 20 The Enemies Slain
The Enemies Slain
v. 1. Now, in the twelfth month, that is, the month Adar, the last month of the Jewish church-year, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, namely, that which had been engineered by the crafty Haman, in the day that the enemies of the Jews hoped to have power over them, (though it was turned to the contrary, that the Jews had rule over them that hated them, the provisions of the first decree being neutralized by those of the second edict as sent out by Mordecai,)
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v. 2. the Jews gathered themselves together in their cities throughout all the provinces of the King Ahasuerus, as they had received permission to do, Est 8:11, to lay hand on such as sought their hurt, who would take advantage of the original order, which could not be reversed outright. And no man could withstand them; for the fear of them, by virtue of the providence of God, which was so clearly evident in the trend of events, fell upon all people.
v. 3. And all the rulers of the provinces, the national princes, and the lieutenants, the satraps of the larger divisions of the empire, and the deputies, the governors appointed by the king, and officers of the king, all persons of rank who were directly in the king’s employ, helped the Jews, furthering their cause in every conceivable manner, because the fear of Mordecai, whose power as grand vizier of the empire was practically limitless, fell upon them.
v. 4. For Mordecai was great in the king’s house, and his fame went out throughout all the provinces, making it a dangerous matter for any one to come into conflict with his orders; for this man Mordecai waxed greater and greater.
v. 5. Thus the Jews smote all their enemies with the stroke of the sword, inflicting a great defeat upon them, and slaughter, and destruction, and did what they would unto those that hated them, their enemies being helpless before them.
v. 6. And in Shushan, the palace, the section of the capital where the royal palace was situated, the Jews slew and destroyed five hundred men.
v. 7. And Parshandatha, and Dalphon, and Aspatha,
v. 8. and Poratha, and Adalia, and Aridatha,
v. 9. and Parmashta, and Arisai, and Aridai, and Vajezatha,
v. 10. the ten sons of Haman, the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand, they did not take advantage of this right which had been given them in the second decree, Est 8:11, their only object being to defend themselves.
v. 11. On that day the number of those that were slain in Shushan, the palace, was brought before the king.
v. 12. And the king said unto Esther, the queen, by way of showing her that he had granted her a great favor in permitting his decree to go forth, The Jews have slain and destroyed five hundred men in Shushan, the palace, and the ten sons of Haman; what have they done in the rest of the king’s provinces? He implied that the number of slain throughout his empire must be very great. Now, what is thy petition? and it shall be granted thee; or what is thy request further? and it shall be done. He was ready to make still greater concessions, to grant still larger favors.
v. 13. Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do tomorrow also according unto this day’s decree, as a measure to prevent the outbreak of any further aggressions, to subdue the enemies for all time, and let Haman’s ten Sons be hanged upon the gallows, their dead bodies being impaled or crucified with the intention of branding them with public disgrace as the enemies of the Jews.
v. 14. And the king commanded it so to be done. And the decree was given at Shushan; and they hanged Haman’s ten sons.
v. 15. For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar and slew three hundred men at Shushan, this fact showing that the party of Haman had still been pretty strong, since fully eight hundred men were destroyed by the Jews; but on the prey laid they not their hand, they did not appropriate any of their property.
v. 16. But the other Jews that were in the king’s provinces gathered themselves together, outside of those living at Shushan, and stood for their lives and had rest from their enemies, they succeeded in securing peace for themselves, and slew of their foes seventy and five thousand, but they laid not their hands on the prey,
v. 17. on the thirteenth day of the month Adar, this being the one day which the Jews of the provinces took for their revenge; and on the fourteenth day of the same, which was the second day of revenge for the Jews of Shushan, rested they and made it a day of feasting and gladness, rejoicing over their deliverance from the hands of their enemies.
v. 18. But the Jews that were at Shushan assembled together on the thirteenth day thereof and on the fourteenth thereof; and on the fifteenth day of the same they rested and made it a day of feasting and gladness.
v. 19. Therefore the Jews of the villages, that dwelled in the unwalled towns, outside the capital, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, a special holiday, and of sending portions one to another, making presents as an expression of joy and thankfulness. God, who is the great Judge and Revenger, has often given His people the victory over their enemies. And on the Last Day all the enemies will be overthrown, and the Church of God will have rest and peace throughout eternity.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 11, 13, 15, 17, 20, 23, 26 the twelfth month, which is the month of Adar,…
the twelfth month, which is the month of Adar, on the thirteenth day
See how you translated a similar phrase in Esther 3:13.
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when the king's law and decree were about to be carried out
"Carry out" here is an idiom meaning to do something that was commanded or planned. This can be stated in active form. AT: "when the people were about to obey the king's law and decree" (See: Idiom and Active or Passive)
to gain power over them
Gaining power over people is an idiom for defeating them. AT: "to defeat the Jews" (See: Idiom)
it was reversed
"the situation was reversed." The situation being reversed is a metaphor meaning that the opposite of what was expected happened. AT: "the opposite happened" (See: Metaphor)
provinces
A province is a large area into which some countries are divided for the purposes of government. See how you translated this in Esther 1:1.
to lay hands on those who tried to bring disaster on them
Laying hands on people is a metonym for fighting against them. AT: "to fight their enemies" (See: Metonymy)
who tried to bring disaster on them
To bring disaster on people is an idiom meaning to cause a disaster to happen to them. In this case it refers to destroying them. AT: "who tried to destroy them" (See: Idiom)
No one could stand against them
Standing against people represents resisting their attack. AT: "No one could resist the attack of the Jews" or "No one could successfully fight against the Jews" (See: Metonymy)
the fear of them had fallen on all the peoples
Fear falling on people represents people becoming very afraid. AT: "all the peoples had become very afraid of the Jews" (See: Metaphor)
translationWords
king
law, laws
decree
Jew
power
Ahasuerus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 7, 10, 12, 13, 14, 15, 16, 17, 19, 23, 26 9:1 on March 7: When that fateful day arrived,…
9:1 on March 7: When that fateful day arrived, there were many enemies of the Jews who wanted to carry out Haman’s wishes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.