Esther 9:1

WEB

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 drew 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),

KJV

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;)

Commentary

We left two royal edicts in force, both given at the court of 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; 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 was 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 the justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes at length; and here we are told, I. What a glorious day it was, that year, to the Jews, and the two days following--a day of victory and triumph, both in the city Shushan and in all the rest of the king's provinces, ver. 1-19 . II. What a memorable day it was made to posterity, by an annual feast, in commemoration of this great deliverance, called "the feast of Purim," ver. 20-32 . 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;) 2 The Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt: and no man could withstand them; for the fear of them fell upon all people. 3 And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them. 4 For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater. 5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. 6 And in Shushan the palace the Jews slew and destroyed five hundred men. 7 And Parshandatha, and Dalphon, and Aspatha, 8 And Poratha, and Adalia, and Aridatha, 9 And Parmashta, and Arisai, and Aridai, and Vajezatha, 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. 11 On that day the number of those that were slain in Shushan the palace was brought before the king. 12 And the king said unto Esther the queen, 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? now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. 13 Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do to morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. 14 And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons. 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; but on the prey they laid not their hand. 16 But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand, but they laid not their hands on the prey, 17 On the thirteenth day of the month Adar; and on the fourteenth day of the same rested they, and made it a day of feasting and gladness. 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. 19 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, and a good day, and of sending portions one to another. 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 ( v. 1 ), and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt, v. 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. 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, Ps. xxxvii. 13 . It was turned to the contrary of what was expected, and the Jews had rule over those that hated them, v. 1 . We are here told, 1. What the Jews did for themselves ( v. 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 ( ch. iii. 12, 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, v. 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 ( v. 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 ( v. 2 ), as the Canaanites were made afraid of Israel ( Josh. ii. 9, v. 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 ( v. 2 ), but they did what they would to those that hated them, v. 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 ( v. 6 ) and the ten sons of Haman, v. 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, v. 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 ( v. 11 ), and told Esther ( v. 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 ( v. 13 ), and it was done accordingly, v. 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, v. 16 . If all these were Amalekites (as the Jews say), surely now it was that the remembrance of Amalek was utterly put out, Exod. xvii. 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, v. 10, 15, 16 . The king's commission had warranted them to take the spoil of their enemies for a prey ( ch. viii. 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, ch. iii. 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, ch. viii. 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 ( v. 17 ), and made that a thanksgiving day, v. 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, v. 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. 20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. 23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them; 24 Because Haman the son of Hammedatha, 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 them, and to destroy them; 25 But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. 26 Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, 27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; 28 And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. 29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim. 30 And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, 31 To confirm these days of Purim in their times appointed, 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. 32 And the decree of Esther confirmed these matters of Purim; and it was written in the book. We may well imagine how much affected Mordecai and Esther were with the triumphs of the Jews over their enemies, and how they saw the issue of that decisive day with a satisfaction proportionable to the care and concern with which they expected it. How were their hearts enlarged with joy in God and his salvation, and what new songs of praise were put into their mouths! But here we are told what course they took to spread the knowledge of it among their people, and to perpetuate the remembrance of it to posterity, for the honour of God and the encouragement of his people to trust in him at all times. I. The history was written, and copies of it were dispersed among all the Jews in all the provinces of the empire, both nigh and far, v. 20 . They all knew something of the story, being nearly concerned in it--were by the first edict made sensible of their danger and by the second of their deliverance; but how this amazing turn was given they could not tell. Mordecai therefore wrote all these things. And if this book be the same that he wrote, as many think it is, I cannot but observe what a difference there is between Mordecai's style and Nehemiah's. Nehemiah, at every turn, takes notice of divine Providence and the good hand of his God upon him, which is very proper to stir up devout affections in the minds of his readers; but Mordecai never so much as mentions the name of God in the whole story. Nehemiah wrote his book at Jerusalem, where religion was in fashion and an air of it appeared in men's common conversation; Mordecai wrote his at Shushan the palace, where policy reigned more then piety, and he wrote according to the genius of the place. Even those that have the root of the matter in them are apt to lose the savour of religion, and let their leaf wither, when they converse wholly with those that have little religion. Commend me to Nehemiah's way of writing; that I would imitate, and yet learn from Mordecai's that men may be truly devout though they do not abound in the shows and expressions of devotion, and therefore that we must not judge nor despise our brethren. But, because there is so little of the language of Canaan in this book, many think it was not written by Mordecai, but was an extract out of the journals of the kings of Persia, giving an account of the matter of fact, which the Jews themselves knew how to comment upon. II. A festival was instituted, to be observed yearly from generation to generation by the Jews, in remembrance of this wonderful work which God wrought for them, that the children who should be born might know it, and declare it to their children, that they might set their hope in God, Ps. lxxviii. 6, 7 . It would be for the honour of God as the protector of his people, and the honour of Israel as the care of Heaven, a confirmation of the fidelity of God's covenant, an invitation to strangers to come into the bonds of it, and an encouragement to God's own people cheerfully to depend upon his wisdom, power, and goodness, in the greatest straits. Posterity would reap the benefit of this deliverance, and therefore ought to celebrate the memorial of it. Now concerning this festival we are here told, 1. When it was observed--every year on the fourteenth and fifteenth days of the twelfth month, just a month before the passover, v. 21 . Thus the first month and the last month of the year kept in remembrance the months that were past, even the days when God preserved them. They kept two days together as thanksgiving days, and did not think them too much to spend in praising God. Let us not be niggardly in our returns of praise to him who bestows his favours so liberally upon us. Observe, They did not keep the day when they fought, but the days when they rested, and on the fifteenth those in Shushan, and both those days they kept. The sabbath was appointed not on the day that God finished his work, but on the day that he rested from it. The modern Jews observe the thirteenth day, the day appointed for their destruction, as a fasting-day, grounding the practice on v. 31 , the matters of their fastings and cry. But that refers to what was in the day of their distress ( ch. iv. 3, 16 ), which was not to be continued when God had turned their fasts into joy and gladness, Zech. viii. 19 . 2. How it was called-- The feast of Purim ( v. 26 ), from Pur, a Persian word which signified a lot, because Haman had by lot determined this to be the time of the Jews' destruction, but the Lord, at whose disposal the lot is, had determined it to be the time of their triumph. The name of this festival would remind them of the sovereign dominion of the God of Israel, who served his own purposes by the foolish superstitions of the heathen, and outwitted the monthly prognosticators in their own craft ( Isa. xlvii. 13 ), frustrating the tokens of the liars and making the diviners mad, Isa. xliv. 25, 26 . 3. By whom it was instituted and enacted. It was not a divine institution, and therefore it is not called a holy day, but a human appointment, by which it was made a good day, v. 19, 22 . (1.) The Jews ordained it, and took it upon themselves ( v. 27 ), voluntarily undertook to do as they had begun. v. 23 . They bound themselves to this by common consent. (2.) Mordecai and Esther confirmed their resolve, that it might be the more binding on posterity, and might come well recommended by those great names. They wrote, [1.] With all authority ( v. 29 ), as well they might, Esther being queen and Mordecai prime-minister of state. It is well when those who are in authority use their authority to authorize that which is good. [2.] With words of peace and truth. Though they wrote with authority, they wrote with tenderness, not imperious, not imposing, but in such language as the council at Jerusalem use in their decree ( Acts xv. 29 ): "If you do so and so, you shall do well. Fare you well. " Such was the style of these letters, or such the salutation or valediction of them: Peace and truth be with you. 4. By whom it was to be observed--by all the Jews, and by their seed, and by all such as joined themselves to them, v. 27 . The observance of this feast was to be both universal and perpetual; the proselytes must observe it, in token of their sincere affection to the Jewish nation and their having united interests with them. A concurrence in joys and praises is one branch of the communion of saints. 5. Why it was to be observed--that the memorial of the great things God had done for his church might never perish from their seed, v. 28 . God does not work wonders for a day, but to be had in everlasting remembrance. What he does shall be forever, and therefore should for ever be had in mind, Eccl. iii. 14 . In this affair they would remember, (1.) Haman's bad practices against the church, to his perpetual reproach ( v. 24 ): Because he had devised against the Jews to destroy them. Let this be kept in mind, that God's people may never be secure, while they have such malicious enemies, on whom they ought to have a jealous eye. Their enemies aim at no less then their destruction; on God therefore let them depend for salvation. (2.) Esther's good services to the church, to her immortal honour. When Esther, in peril of her life, came before the king, he repealed the edict, v. 25 . This also must be remembered, that wherever this feast should be kept, and this history read in explication of it, this which she did might be told for a memorial of her. Good deeds done for the Israel of God ought to be remembered, for the encouragement of others to do the like. God will not forget them, and therefore we must not. (3.) Their own prayers, and the answers given to them ( v. 31 ): The matters of their fastings and their cry. The more cries we have offered up in our trouble, and the more prayers for deliverance, the more we are obliged to be thankful to God for deliverance. Call upon me in the time of trouble, and then offer to God thanksgiving. 6. How it was to be observed. And of this let us see, (1.) What was here enjoined, which was very good, that they should make it, [1.] A day of cheerfulness, a day of feasting and joy ( v. 22 ), and a feast was made for laughter, Eccl. x. 19 . When God gives us cause to rejoice why should we not express our joy? [2.] A day of generosity, sending portions one to another, in token of their pleasantness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common. [3.] A day of charity, sending gifts to the poor. It is not to our kinsmen and rich neighbours only that we are to send tokens, but to the poor and the maimed, Luke xiv. 12, 13 . Those that have received mercy must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that, when we are rejoicing and blessing God, the heart of the poor may rejoice with us and their loins may bless us. (2.) What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue each day, and put up three prayers to God, in the first of which they praise God for counting them worthy to attend this divine service; in the second they thank him for the miraculous preservation of their ancestors; in the third they praise him that they have lived to observe another festival in memory of it. So bishop Patrick. (3.) What it has since degenerated to, which is much worse. Their own writers acknowledge that this feast is commonly celebrated among them with gluttony, and drunkenness, and excess of riot. Their Talmud says expressly that, in the feast of Purim, a man should drink till he knows not the difference between Cursed be Haman, and Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to which was at first well intended: here is a religious feast turned into a carnival, a perfect revel, as wakes are among us. Nothing more purifies the heart and adorns religion than holy joy; nothing more pollutes the heart and reproaches religion than carnal mirth and sensual pleasure. Corruptio optimi est pessima--What is best becomes when corrupted the worst. INTRODUCTION TO ESTHER 9 In this chapter we have an account of the Jews gathering together, on the day fixed for their destruction, to defend themselves, which they did in all the provinces, and smote their enemies; Es 9:1. In Shushan the palace they slew the ten sons of Haman and five hundred men on that day, Es 9:6 and at the request of the queen they were allowed the next day to hang up his sons, when they slew three hundred men more, Es 9:12, in the provinces they slew 75,000 and those in one day only, and the following days they kept as a festival, but they in Shushan kept the two days following, Es 9:16, and which two days were established by Esther and Mordecai as festivals, to be observed as such in future ages, by the name of the days of Purim, Es 9:20. Ver. 1. Now in the twelfth month, that is the month Adar, on the thirteenth day of the same,.... Of which see Es 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: 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. Esther 9:2 Ver. 2. The Jews gathered themselves together in their cities, throughout all the provinces of King Ahasuerus,.... Wherever they lived: to lay hand on such as sought their hurt; who not only threatened them what they would do on this day, but were risen up in arms in quest of them: and no man could withstand them, for the fear of them fell upon all people; when they understood that Haman was hanged, and Mordecai the Jew advanced, and that the queen herself was a Jew, and that the Jews had the royal grant to act both defensively and offensively; and no doubt but the panic was of God. Esther 9:3 Ver. 3. And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, blessed the Jews,.... Countenanced them and encouraged them, and gave them all assistance in their power; extolled them, as the word signifies, lifted them up, and spoke well of them, or praised them, as the Targum: because the fear of Mordecai was upon them; he being now chief minister, they might fear, if they took part with the enemies of the Jews against them, they might be turned out of their places. Esther 9:4 Ver. 4. For Mordecai was great in the king's house,.... Not only over Esther's affairs, but was one of the king's counsellors, and was the chief minister of state: and his fame went out throughout all the provinces; what a favourite he was of the king, as well as a relation of the queen, and how wise and just his administrations were: for this man Mordecai waxed greater and greater, was more and more in the king's favour, and had offices of honour and trust heaped upon him, and increased both in wealth and power. Esther 9:5 Ver. 5. Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction,.... Some with swords, and others with clubs, and staves; as the Targum; and such like slaughtering weapons of destruction: and did what they would unto those that hated them; being then entirely at their will, and under their power. Esther 9:6 Ver. 6. And in Shushan the palace the Jews slew and destroyed five hundred men. Not in the royal palace, where it cannot be thought the Jews had so many enemies, or such a bloody slaughter of them should be made there; but in the city, where the palace was: and this may seem somewhat wonderful, that there should so many rise there against the Jews, so near the court, now altogether in the interest of the Jews; but these were men no doubt of Haman's faction, and enraged at his disgrace and death, and headed by his ten sons, who took the advantage of the decree to avenge his death; the Targum says, these were princes of the house of Amalek. Esther 9:7 Ver. 7-10. And Parshandatha, and Dalphon, and Aspatha, and Poratha, and Adalia, and Aridatha, and Parmashta, and Arisai, and Aridai, and Vajezatha, the ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they,.... Along with the five hundred men, at the head of which they were: but on the spoil laid they not their hands; though they were allowed by the edict to do it, Es 8:11, but this they did not, that it might appear that they did not take away their lives from a covetous desire of their estates, but purely in self-defence; and they might do this, the more to ingratiate themselves to the king, to whom the goods and estates of those men would be confiscated. Esther 9:8 Ver. 8. See Gill on "Es 9:7". Esther 9:9 Ver. 9. See Gill on "Es 9:7". Esther 9:10 Ver. 10. See Gill on "Es 9:7". Esther 9:11 Ver. 11. On that day the number of those that were slain in Shushan the palace was brought before the king. Either by order of the king, that he might know how many enemies the Jews had in the city, and how many of subjects had been slain; or officiously by others, with an intention to irritate the king against the Jews. Esther 9:12 Ver. 12. And the king said unto Esther the queen,.... After the account had been brought in to him: the Jews have slain and destroyed five hundred men in Shushan the palace; the Targum adds, of the seed of Amalek: and the ten sons of Haman: which very probably were all he had; though the Targum, in Es 9:14, makes mention of seventy sons that Zeresh his wife fled with: what have they done in the rest of the king's provinces? that could not be said; but it might be concluded, that if so many were slain in Shushan, the number must be great in all the provinces: now what is thy petition and it shall be granted thee: or "what is thy request further? and it shall be done"; if this was not sufficient and satisfactory, whatever else she should ask for should be granted. Esther 9:13 Ver. 13. Then said Esther, if it please the king,.... For she was all submission to his will: let it be granted to the Jews which are in Shushan; for no further did she desire the grant to be extended: to do tomorrow also according to this days decree; one Targum makes the request only that they might keep the morrow as a festival, but the other, more rightly, to do according to the decree of this day; which was, to slay as many of their enemies as rose up against them; and whereas many might flee and hide themselves, who were implacable enemies of the Jews, Esther moves for a grant that the decree might be continued for the next day, that these might be found out and slain; in which she sought the glory of divine justice, in their righteous destruction, and the peace of the people of God, and not private revenge, or to indulge malice: and let Haman's ten sons be hanged upon the gallows; on which their father was; this was deferred, though they were already slain, for their greater reproach, and for a terror to others not to injure the people of God; and it was usual with the Persians to hang persons on a gallows, or fix them to a cross, after they were dead; as Polycrates was by Oroites {i}, and Bagspates by Parysatis {k}. {i} Herodot. Thalia, sive, l. 3. c. 125. {k} Ctesias in Persicis, c. 58. Esther 9:14 Ver. 14. And the king commanded it so to be done: and the decree was given at Shushan,.... That the Jews might have leave to seek out and slay the rest of their enemies in Shushan, on the fourteenth day, in like manner as they had on the thirteenth: and they hanged Haman's ten sons; on the same gallows very probably their father was hanged; the Targum gives us the distance between each person hanged thereon. Esther 9:15 Ver. 15. For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar,.... As they had on the thirteenth: and slew three hundred men at Shushan; the Targum adds, of the family of Amalek: but there is no reason to confine it to them; it respects all such as were the enemies of the Jews, and rose up against them; so that the whole number slain in Shushan were eight hundred persons, besides the sons of Human: but on the prey they laid not their hand; See Gill on "Es 9:7". Esther 9:16 Ver. 16. But the other Jews that were in the king's provinces gathered themselves together,.... In a body, in their respective provinces and cities: and stood for their lives; defended themselves against those that attacked them: and had rest from their enemies; that selfsame day; all being destroyed by them, and none daring to appear against them: and slew of their foes 75,000 men; that is, in all the provinces put together: but they laid not their hands on the prey; See Gill on "Es 9:7". Esther 9:17 Ver. 17. On the thirteenth day of the month Adar,.... This belongs to the preceding verse; and the meaning is, that on this day the Jews gathered together and slew so many thousand of their enemies as before related: and on the fourteenth day of the same rested they, and made it a feast of gladness: rejoicing that they were delivered out of the hand of their enemies, who hoped and expected on that day to have made an utter end of them; according to the Jewish canons {l}, mourning and fasting on this day were forbidden, but feasting and gladness were to be multiplied. {l} Lebush, c. 697. Schulchan Aruch, par. 1. c. 697. Esther 9:18 Ver. 18. But the Jews that were at Shushan assembled together on the thirteenth day thereof, and on the fourteenth day thereof,.... Of the month Adar; that is, they gathered together to defend themselves, and destroy their enemies, on both these days, having the decree renewed for the fourteenth as they had for the thirteenth: and on the fifteenth day of the same they rested, and made it a day of feasting and gladness; as the Jews in the provinces did on the fourteenth. Esther 9:19 Ver. 19. 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,.... Jarchi observes that those in the villages, who are they that do not dwell in walled towns, observed the fourteenth, and they in towns surrounded with walls the fifteenth, as Shushan; and this circumvallation, he says, must be what was from the days of Joshua; according to the Jewish canons, every place that was walled from the days of Joshua the son of Nun, whether in the land of Israel or out of it, though not now walled they read (i.e. the book of Esther) on the fifteenth of Adar, and this is called a walled town; but a place which was not walled in the days of Joshua, though now walled, they read in the fourteenth, and this is called a city; but the city Shushan, though it was not walled in the days of Joshua, they read on the fifteenth, because in it was done a miracle {m} and each of these was kept as a day of public rejoicing for their great deliverance and freedom from their enemies: and a good day: as the Jews usually call the several days of the passover, pentecost, and tabernacles: and of sending portions one to another: expressive of mutual joy, and congratulating one another upon the happiness they shared in; see Re 11:10, and particularly this may respect sending gifts to the poor, who had not that to rejoice and make merry with others had; see Ne 8:10, though these seem to be distinct from them, Es 9:22. {m} Maimon. Hilchot. Megillah, c. 1. sect. 4. 5. T. Bab. Megillah, fol. 2. 2. Esther 9:20 Ver. 20. And Mordecai wrote these things,.... The transactions of those two days, and the causes of them, as well as the following letter; some conclude from hence that he was the penman of the book; and so he might be, but it does not necessarily follow from hence: and sent letters unto all the Jews that were in all the provinces of the King Ahasuerus, both nigh and far; such as were near the city Shushan, and those that were at the greatest distance from it; these were more especially the things he wrote. Esther 9:21 Ver. 21. To stablish this among them,.... That it might be a settled thing, and annually observed in all future generations, what they had now done: that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly; as the former had been observed by the Jews in the provinces, and both by those in Shushan, Es 9:17 as festivals in commemoration of their great deliverance; hence the fourteenth of Adar is called the day of Mordecai, being established by him; "And they ordained all with a common decree in no case to let that day pass without solemnity, but to celebrate the thirtieth day of the twelfth month, which in the Syrian tongue is called Adar, the day before Mardocheus' day.'' (2 Maccabees 15:36) Esther 9:22 Ver. 22. As the days wherein the Jews rested from their enemies,.... Having slain all those that rose up against them, and assaulted them: and the month which was turned unto them from sorrow to joy, and from mourning unto a good day; for in this month Adar, on the thirteenth day of it, they expected to have been all destroyed, which had occasioned great sorrow and mourning in them; but beyond their expectation, in the same month, and on the selfsame day of the month, they had deliverance and freedom from their enemies; which was matter of joy, and made this day a good day to them: that they should make them days of feasting and joy; keep both the fourteenth and fifteenth days of the month as festivals, eating and drinking, and making all tokens of joy and gladness, though not in the Bacchanalian way in which they now observe them; for they say {n}, a man is bound at the feast of Purim to exhilarate or inebriate himself until he does not know the difference between `cursed be Haman' and `blessed be Mordecai:' and of sending portions one to another; and these now consist of eatables and drinkables; and according to the Jewish canons {o}, a man must send two gifts to his friend, at least; and they that multiply them are most commendable; and those are sent by men to men, and by women to women, and not on the contrary: and gifts to the poor; alms money, as the Targum, to purchase food and drink with, nor may they use it to any other purpose; though some say they may do what they will with it {p}; and a man must not give less than two gifts to the poor; these are called the monies of Purim {q}. {n} T. Bab. Megillah, fol. 7. 2. Lebush, par. 1. c. 695. sect. 2. Schulchan Aruch, par. 1. c. 695. sect. 2. {o} Lebush & Schulchan, ib. sect. 4. {p} Ib. c. 694. sect. 1. 2. {q} Ib. sect. 2. 3. Esther 9:23 Ver. 23. And the Jews undertook to do as they had begun, and as Mordecai had written unto them. They engaged to keep these two days as festivals annually, as they had at this time done; not in a religious but in a civil way, not as parts of religious worship, and as additions to and innovations of the law, but by way of commemoration of a civil benefit which they had received; and yet we find in later times that this was scrupled by some as an innovation; for we are told {r} that there were eighty five elders, and more than thirty of them prophets, who were distressed about this matter, fearing it was an innovation. {r} T. Hieros. Megillah. fol. 70. 4. Esther 9:24 Ver. 24. Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them,.... Had formed a design to exterminate them from the whole Persian empire in one day: and had cast Pur, (that is, the lot,) to consume them, and to destroy them; had cast lots to find out what would be the most lucky day in the year for him to do it on, and the most unlucky and unfortunate to the Jews; and, according to the lot, the thirteenth of Adar was pitched upon; this and the following verse give the reasons for observing the above two days as festivals. Esther 9:25 Ver. 25. But when Esther came before the king,.... To request of him her life, and the life of her people: he commanded by letters, that his wicked device, which he devised against the Jews, should return upon his own head; that whereas his wicked scheme was to destroy all the Jews, the king, by his second letter, gave orders that the Jews should have liberty to defend themselves, and destroy their enemies which rose up against them; and the friends and party of Haman were entirely cut off: and that he and his sons should be hanged on the gallows; which he had prepared for Mordecai; not that they were ordered to be hanged together, nor were they; Haman was hanged before on the twenty third day of the month, but his sons not till the fourteenth day of the twelfth month; Es 7:10. Esther 9:26 Ver. 26. Wherefore they called these days Purim, after the name of Pur,.... The lot; because of the lots cast by Haman; see Es 3:7, therefore for all the words of this letter; in obedience to what Mordecai wrote in his letter to the Jews, and because of the things contained in it: and of that which they had seen concerning this matter; with their own eyes, in the several provinces where their enemies rose up to assault them, but were destroyed by them: and what had come unto them: by report; as the fall of Haman, and advancement of Mordecai, and the favours shown to Esther and her people; all this belongs to the following verse, containing the reasons of the Jews' appointment and engagement to observe the days of Purim. Esther 9:27 Ver. 27. The Jews ordained, and took upon them, and upon their seed, and upon all such that joined themselves unto them,.... Who became proselytes to their religion; that is, they appointed the above two days as festivals, and engaged for themselves, for their children, and all proselytes, to observe them as such; and one of their canons {s} runs thus, "all are obliged to read the Megillah (the book of Esther, which they always read on those days), priests, Levites, Nethinims, Israelites, men, women, and proselytes, and servants made free, and they train up little ones to read it:'' so as it should not fail; of being observed, so as no man should transgress it, or pass it over: that they should keep these two days; the fourteenth and fifteenth of the month Adar or February: according to their writing; in this book, the book of Esther, which was to be read, as Aben Ezra; written in the Hebrew character, as the Targum; that is, in the Assyrian character, as Jarchi; the square character, as they call it: and according to their appointed time every year; whether simple or intercalated, as Aben Ezra observes: in an intercalary year the Jews have two Adars, and, though they keep the feast of Purim on the fourteenth of the first Adar, yet not with so much mirth, and call it the lesser Purim; but in the second Adar they observe it with all its ceremonies {t}; so, in their canon, they do not keep Purim but in Adar that is next to Nisan or March, that redemption might be near redemption; the redemption of Mordecai near the redemption of Moses {u}. {s} Lebush & Schulchan, ib. (par. 1.) c. 689. sect. 1. {t} Vid. Buxtorf. Synagog. Jud. c. 29. p. 563. {u} Lebush, par. 1. c. 6, 7. sect. 1. Esther 9:28 Ver. 28. And that these days should be remembered, and kept throughout every generation, every family, every province, and every city,.... And accordingly these days are commemorated by them now, and by all their families, and all in their families capable of it; and these words, "every province", and "every city", are used, as Aben Ezra observes, lest a man should think he was not bound to keep this feast where there were no Jews; for, let him be where he may, he is obliged to keep it: and that these days of Purim should not fail among the Jews; or the observance of them be neglected and cease: nor the memorial of them perish from their seed; neither the memorial of them, nor of the reason of keeping them; wherefore on those days they read the whole book of Esther, fairly written on a roll of parchment, and are careful that none omit the reading of it; rather, they say {w}, the reading and learning the law should be omitted, and all commands and service, than the reading this volume, that so all might be acquainted with this wonderful deliverance, and keep it in mind. {w} Lebush & Schulchan, ib. (par. 1.) c. 687. sect. 2. Esther 9:29 Ver. 29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority,.... Strongly pressing the observance of this festival; before, Mordecai only recommended it, but now the queen gave a sanction to it, and laid her obligation on the Jews to observe it; perhaps some of the Jews were backward to it, or neglected to observe it, and therefore Esther and Mordecai joined in a letter to them, to press them to it; the Jewish chronologer {x} says, this was written the year following; the former Targum is, they wrote this whole volume, and the strength of the miracle, or set the miraculous deliverance in the strongest light, with this view, to confirm this second letter of Purim; that it might have its weight and influence upon them, to engage them to keep it, as the latter Targum adds; that when it was an intercalary year, they might not read the Megillah (or book of Esther) in the first Adar, but in the second Adar. {x} Seder Olam Rabba, c. 29. p. 87. Esther 9:30 Ver. 30. And he sent letters unto all the Jews,.... That is, Mordecai did, signed in the queen's name, and his own: to the hundred twenty and seven provinces of the kingdom of Ahasuerus; among which was Judea, that was become a province, first of the Chaldean, now of the Persian empire, see Ezr 5:8 to whom also these letters were sent, directing and ordering the Jews there to observe these days, who were also concerned in the deliverance wrought: with words of peace and truth exhorting them to live in peace with one another, and their neighbours, and to constancy in the true religion; or wishing them all peace and prosperity in the most loving and sincere manner. Esther 9:31 Ver. 31. To confirm these days of Purim in their times appointed,.... The fourteenth and fifteenth of Adar: according as Mordecai the Jew and Esther the queen had enjoined them; in the letters written and signed by them both: and as they had decreed for themselves, and for their seed; see Es 9:27, the matters of their fastings and their cry; in commemoration of their deliverance from those distresses and calamities which occasioned fastings and prayers during the time of them; and to this sense is the former Targum; though it is certain the Jews observe the thirteenth day, the day before the two days, as a fast, and which they call the fast of Esther {y}, and have prayers on the festival days peculiar to them; but the sense Aben Ezra gives seems best, that as the Jews had decreed to keep the fasts, mentioned in Zec 7:5, so they now decreed to rejoice in the days of Purim. {y} Lebush & Schulchan, ut supra, (par. 1.) c. 686. sect. 1. Esther 9:32 Ver. 32. And the decree of Esther confirmed these matters of Purim,.... As a festival to be observed by the Jews in future generations: and it was written in the book; either in this book of Esther; or in the public acts and chronicles of the kings of Persia; or in a book by itself, now lost, as Aben Ezra thinks, as many others are we read of in Scripture, as the books of the chronicles of the kings of Israel and Judah, &c. John Gill's Exposition of the Entire Bible. The enemies of the Jews hoped to have power over them by the former edict. If they had attempted nothing against the people of God, they would not themselves have suffered. The Jews, acting together, strengthened one another. Let us learn to stand fast in one spirit, and with one mind, striving together against the enemies of our souls, who endeavour to rob us of our faith, which is more precious than our lives. The Jews, to the honour of their religion, showed contempt of wordly wealth, that they might make it appear they desired nothing except their own preservation. In every case the people of God should manifest humanity and disinterestedness, frequently refusing advantages which might lawfully be obtained. The Jews celebrated their festival the day after they had finished their work. When we have received great mercies from God, we ought to be speedy in making thankful returns to him. The enemies of the Jews hoped to have power over them by the former edict. If they had attempted nothing against the people of God, they would not themselves have suffered. The Jews celebrated their festival the day after they had finished their work. When we have received great mercies from God, we ought to be speedy in making thankful returns to him.

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise