Exegetical and Hermeneutical Commentary of Esther 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;)
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.
Fuente: The Cambridge Bible for Schools and Colleges
Chap. Est 9:1-10. Overthrow of the Jews’ enemies
The story, omitting the intermediate months of preparation, now passes to the date fixed by the decree for the Jews’ overthrow.
Fuente: The Cambridge Bible for Schools and Colleges
Drew near – Or, arrived, or reached the time specified Est 3:13; Est 8:12.
Fuente: Albert Barnes’ Notes on the Bible
Est 9:1
Now in the twelfth month, that is, the month Adar.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER IX
On the thirteenth of the month Adar the Jews destroy their
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?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. in the twelfth month, . . . onthe thirteenth day of the sameThis was the day which Haman’ssuperstitious advisers had led him to select as the most fortunatefor the execution of his exterminating scheme against the Jews [Es3:7].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The Jews avenged of their enemies. – Est 9:1. In the twelfth month, on the thirteenth day of the same – the Jews gathered themselves together in their cities, etc. Several parenthetical clauses succeed this definition of time, so that the statement of what then took place does not follow till , Est 9:2. These parenthetical clauses state not only the meaning of the day just named, but also give a general notice of the conflict between the Jews and their enemies. The first runs: “when the word of the king drew nigh and his decree to be done,” i.e., when the execution of the royal decree approached. The second is: “on the day that the enemies of the Jews hoped to have the mastery of them, and it was changed (i.e., the contrary occurred), that the Jews had the mastery over them that hated them.” , to rule, to have the mastery over. is infin. abs., used instead of the imperf. is referred by Bertheau to : the day was changed from a day of misfortune to a day of prosperity for the Jews, alluding to Est 9:22; but it is not a change of the day which is here spoken of, but a change of the hope of the enemies into its opposite; hence we must regard as neuter: it was changed, i.e., the contrary occurred. The pronoun serves to emphasize the subject; comp. Ewald, 314, a, who in this and similar cases takes in the sense of ipse, ipsi .
Est 9:2-3 , in their cities, i.e., the cities in which they dwelt in all the dominions of the king. , to stretch out the hand (as also in Est 2:21; Est 3:6, for the purpose of killing) against those who sought their hurt, i.e., sought to destroy them. “And no one stood before them ( , like Jos 10:8; Jos 21:42, and elsewhere), because the fear of them fell upon all people (see rem. on Est 8:17). And all the rulers of the provinces, and the satraps and governors (comp. Est 8:9), and those that did the king’s business ( , see rem. on Est 3:9), supported the Jews ( like Ezr 1:4), because the fear of Mordochai fell upon them.”
Est 9:4 “For Mordochai was great in the king’s house (was much esteemed by the king), and his fame went through all the provinces ( as in Jos 6:27; Jos 9:9; Jer 6:24); for this man Mordochai became continually greater;” comp. 2Ch 17:12, where the partic. stands instead of the inf. abs. .
Est 9:5 Thus supported, the Jews inflicted defeat upon their enemies with the sword, and with slaughter and destruction. with , to deal a blow upon or against some one, to cause or bring about upon enemies a defeat; comp. e.g., 2Sa 23:10; 2Sa 24:17; Num 22:6. The notion is strengthened by , literally, to strike a stroke of the sword, and of slaughter, and of destruction, in accordance with the decree, Est 8:11. “And did according to their will to those that hated them,” i.e., retaliated upon their enemies at their discretion.
Est 9:6 In the citadel of Susa they destroyed (in round numbers) 500 men.
Est 9:7-10 Also they slew the ten sons of Haman, whose names are given, Est 9:7-9;
(Note: The peculiar position of the names of the sons of Haman in editions of the Bible, grounded as it is upon the ancient mode of writing, must originally have been intended merely to give prominence to the names, and facilitate their computation. The later Rabbis, however, have endeavoured to discover therein some deeper meaning. This mode of writing the names has been said to be signum voti, ut a ruina sua nunquam amplius resurgant , or also a sign quod sicut hi decem filii in linea perpendiculari, unus supra alterum, suspensi fuerint . Comp. Buxtorf, Synagoga jud. pp. 157-159 of the Basle edit. 1580. What is indicated by the smaller forms of the letters , , and , in the first, seventh, and tenth names, is not known; the larger in the tenth may have been meant to give prominence, by the character employed, to this name as the last.)
but on the spoil they laid not their hand, though this was allowed to them, Est 8:11, as it had been commanded to their enemies by Haman’s edict, Est 3:13, ut ostenderent, se non aliud quam vitae suae incolumitatem quaerere; hanc enim perdere volebant ii qui occidebantur . C. a Lapide.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Jews Avenged. | B. C. 509. |
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 (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, 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 (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 (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, 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 (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.
Fuente: Matthew Henry’s Whole Bible Commentary
Esther – Chapter 9
Jews prevail, Verses 1-11
The fateful twelfth month, Adar, eventually came, and as the thirteenth day drew near the Jews began to assemble in their cities, in every province of Ahasuerus where they lived. On that day the law still stood by which the Jews might be slaughtered, and the enemies of them still hoped to have power over them. However the decree of Mordecai had put a far different face on the matter, they being allowed to stand with their weapons to defend themselves against those who would kill them.
The Jews intended to use their power against those who would lay a hand on them, or who had sought their hurt in former times. So fiercely did they stand, and so spectacular had been the turnabout of fortune for the Jews, that the people had a fearful respect for them and could not withstand the belligerent Jews. All the officials of the provinces turned their power to the Jews, willingly helping them because they deemed it expedient for their own welfare. They were afraid of Mordecai, of whose spectacular rise they were aware.
Mordecai had become a great one in the king’s palace, the fame of which had now reached the provinces. His power became greater and greater, so that those lesser officials dared not oppose him. So on the thirteenth of Adar the Jews won a mighty victory over their enemies. It seems they may not have been actually attacked, but they took the occasion to destroy those who had intended to exterminate them. The Scripture says, they “did what they would unto those that hated them.”
The Jews in Shushan disposed of five hundred of their enemies, among whom were the ten sons of Haman. These are the many children about whom Haman had boasted to his congregated audience when he returned from Esther’s first banquet (Ezr 5:11). They bore proud names, with meanings like “inquisitive,” “the very first,” “liberal,” “sons of the atmosphere.” Their father had boasted of this fine family and of his great riches, which modern scholars have calculated in the millions, based on the amount he agreed to pay into the treasury for the privilege of exterminating the Jews. Now they had lost everything because of the wickedness of their father, and even forfeited their lives. God’s Word aptly describes what happens to people like Haman (Job 27:16-17).
Mordecai’s law permitted the Jews to take the spoil of their enemies as a prey, but they did not lay a hand on it. There could be no later resentment because they had enriched themselves at the expense of their enemies’ lives. When the day was ended the number of those slain was tallied and the total certified to Ahasuerus.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] The Jews destroy their enemies, and at Mordecais 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 kings commandment and his decree drew near to be put into execution, i.e. in which the kings 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.
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 Gods 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 Gods 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 kings 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 prayOpen 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 Lords, 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. Gods grant of success may be Gods 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. Gods 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. Gods people now must look to triumph in a moral point of view. Their true success must be in the mighty future of Gods eternity. The hope that is built upon Gods 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 professors 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 mens hope, when they most need it, will be as the giving up of the ghost, and that is but cold comfort; and as the spiders 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 Cardinals grace and many more between her and it. Secondly, at Queen Elizabeths 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 Csars 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 Churchs 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 Gods 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 Gods people obtain the victory over their enemies. Whatever hardships and troubles Gods 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 deaths 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-morrows to to-days. 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-days sorrows by experience, and tomorrows 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 others 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 fathers 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 fathers 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 mothers lips, or uttered at a fathers 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. Mordecais 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 DArvieux 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.Paxtons 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.
Englands privileges.Its 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 Angli, 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.Clarkes Examples.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
X. Preservation of the Jews, Est. 9:1-19
A. Power
TEXT: Est. 9:1-5
1
Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the kings commandment and his decree drew near to be put in execution, on the day that the enemies of the Jews hoped to have rule over them, (whereas 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 was fallen upon all the peoples.
3
And all the princes of the provinces, and the satraps, and the governors, and they that did the kings business, helped the Jews; because the fear or Mordecai was fallen upon them.
4
For Mordecai was great in the kings house, and his fame went forth throughout all the provinces; for the man Mordecai waxed greater and greater.
5
And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.
Todays English Version, Est. 9:1-5
The thirteenth day of Adar came, the day on which the royal proclamation was to take effect, the day when the enemies of the Jews were hoping to get them in their power. But instead, the Jews triumphed over them. In the Jewish quarter of every city in the empire the Jews organized to attack anyone who tried to harm them. People everywhere were afraid of them, and no one could stand against them. In fact, all the provincial officialsgovernors, administrators, and royal representativeshelped the Jews because they were all afraid of Mordecai. It was well known throughout the empire that Mordecai was now a powerful man in the palace and was growing more powerful. So the Jews could do what they wanted with their enemies. They attacked them with swords and slaughtered them.
COMMENTS
Est. 9:1-2 Reversal of Massacre: For comments on the date for assault upon the Jews see our comments on Est. 8:9-14. The Jews prepared as their enemies prepared and they were surely aware of one anothers preparations for they both had nearly nine months to make preparations for the great struggle. Those who hated the Jews and anticipated slaughtering and plundering their families and goods suffered a calamitous reversal. The Hebrew word shelot translated rule in verses one and two, means more precisely, prevail over.
The Jews gathered in their cities through all the provinces. This does not mean there were cities set aside for exclusive habitation by the Jews, but cities where Jews had formed an element in the population. It was not the intention of the Jews to provoke hostility by going where they did not belong. They were not the aggressors. They simply knew that for purposes of defense, there would be strength in numbers, so they grouped together in any city or town where enough Jews lived to organize their resistance. They were so well organized and highly motivated no man could withstand them. They fought with such ferocity, all the people of the Persian empire stood in awe and fear of them. The Jews were faced with the possibility of total extinction. It was all precipitated by personal prejudice and a personal vendetta. There were no great issues of territorial infringements, rebellions, or national sovereignty involved. The war against them was irrational, unjust and genocidal. They had done nothing whatsoever to deserve such murder. Right was on their side. They fought with abandon to preserve their race and to uphold the justness of the cause.
Est. 9:3-5 Regency of Mordecai: In addition to the fervor with which the Jews fought against those who attacked them, they had on their side the Queen (Esther) of the empire and Mordecai, prime-minister to the king. Many ruling and administrative officials of the Persian empire helped the Jews. One of the reasons behind the aid of the officials of the provinces is their fear or respect for the position of Mordecai, the Jew. Mordecais authority was, of course, equal to that which Haman had possessedsecond to the emperor. In addition, Mordecais greatness was much more enhanced and respected because he cared for others and used his office for their sake and not his own glory as Haman had done (cf. Est. 8:2; Est. 8:15; Est. 10:3). Est. 9:4 is somewhat different in the Septuagint, reading thusly: For the decree of the king was being enforced that he (Mordecai) should be reputed in all the kingdom. And, strangely enough, Est. 9:5 is entirely omitted from the Septuagint. The Hebrew word ratzah is translated what they would in Est. 9:5, but the Hebrew word has more the connotation, what was good or acceptable, as they saw fit. The Hebrew resistance was not unbridled willfulness, but they were able to defend themselves against their enemies to whatever extent they deemed necessary. Their enemies were defeated on every hand, but the Jews did not plunder their enemies propertyalthough the Jews had official sanction to do so!
Fuente: College Press Bible Study Textbook Series
IX.
(1) Drew near.Arrived, came, as in Est. 8:17.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. It was turned to the contrary So the providence of God will ever overturn and bring to naught the counsels of the wicked.
Fuente: Whedon’s Commentary on the Old and New Testaments
Est 9:10 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.
Est 9:10
Est 8:11, “Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,”
Est 9:13 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.
Est 9:13
Fuente: Everett’s Study Notes on the Holy Scriptures
The Enemies Slain
v. 1. Now, in the twelfth month, that is, the month Adar, v. 2. the Jews gathered themselves together in their cities throughout all the provinces of the King Ahasuerus, v. 3. And all the rulers of the provinces, v. 4. For Mordecai was great in the king’s house, and his fame went out throughout all the provinces, v. 5. Thus the Jews smote all their enemies with the stroke of the sword, v. 6. And in Shushan, the palace, 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, 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, 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, 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, v. 16. But the other Jews that were in the king’s provinces gathered themselves together, v. 17. on the thirteenth day of the month Adar, 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,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
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 (Est 9:2), 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 (Est 9:3). 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 (Est 9:6). In the rest of the empire, if we accept the numbers of the present Hebrew text, as many as 75,000 (Est 9:16). 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 (Est 9:15). 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 (Est 9:14). A remarkable feature of the struggle, and one which is noticed three several times (Est 9:10, Est 9:15, Est 9:16), 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.
Est 9:1
To have power over them. Or, “to get the mastery over them” (comp. Dan 6:24, where the same word is used). Had rule. Or, “had the mastery.”
Est 9:2
The Jews gathered themselves together. Acting on the first clause of the edict (Est 8:11). In their cities. By “their cities” the writer means not cities exclusively Jewish, but cities where Jews formed an element in the population, as Susa, Babylon, Damascusperhaps Rhages and Ecbatanaand no doubt many others. Cities exclusively Jewish, like Nearda, in later times (Joseph; ‘Ant. Jud.,’ 18:9, 1), scarcely existed as yet out of Palestine. To lay hand on such as sought their hurt. The defensive character of the Jews’ action is again noted. Only if their hurt was sought (comp. Psa 71:13, Psa 71:24) did they lay hand on any; only against those who sought their hurt did they lift a finger. The fear of them. Not now such fear as is mentioned in Est 8:17, ad fin; but a downright coward fear of their prowess. Fell upon all people. Rather, “all the people,” i.e. all the many subject nations of the Persian empire among which the Jews were scattered.
Est 9:3
All the rulers of the provinces, and the lieutenants, and the deputies. Compare Est 3:12 and Est 8:9, where the same enumeration is made, though not quite in the same order. And officers of the king. Literally, “they who did the work of the king.” The Septuagint renders by , “royal scribes;” but officials of all classes seem to be intended. Helped the Jews. Rather, “upheld, supported” Active physical help does not seem to be meant, but rather the moral aid and support that a government easily gives to the side which it favours in a civil disturbance. The fear of Mordecai fell upon them. It would give the sense better to translate “had fallen.”
Est 9:4
Mordecai was great. Compare Est 8:2, Est 8:15 and Est 10:3.
Est 9:6
In Shushan the palace. i.e. the upper city, where the palace was. The area of the hill is above a hundred acres, and there are many remains of residences on it besides the palace. It was probably densely peopled.
Est 9:7-10
And Parshandatha. Haman’s ten sons have unmistakably Persian names, so that no countenance is given by them to the theory that he was a foreigner. Formerly it was customary that they should be written in each MS. of the Book of Esther in three perpendicular lines, to signify (as it was said) that they were hanged on three parallel cords. In reading them the ten names were uttered in one breath, in memory of the supposed fact that they all died in one instant. It would be wrong, however, to attach credit to these traditions, which simply show the persistent hatred with which the Jews regarded their great enemy. Slew they. With the sword, probably (see verse 5), and in fair fight.
Est 9:11
The number was brought before the king. It was customary in all wars for the number of the slain to be carefully made out and recorded. In the Babylonian transcript of the Behistun Inscription the numbers are given with extreme exactnesse.g. 546, 2024, 4203, etc. On this occasion it would seem that only a rough calculation was made. Still the king took care to be informed on the subject, and the Jews, aware of this, were not left absolutely uncontrolled.
Est 9:12
What have they done in the rest of the king’s provinces? Not an inquiry, but an exclamation. How many must they not have killed in the whole empire if they have slain 500 in Susa alone! Now, what is thy petition? Still, if this is not enough, if anything more is needed for the Jews’ security, ask it, and “it shall be done.”
Est 9:13
Esther’s request for a second day of slaughter has a bloodthirsty appearance; but, without a more complete knowledge of the facts than we possess, we cannot say that it was unjustifiable. It would seem that the Jews in Susa gathered themselves in the upper town on the appointed day, and were engaged there the whole day with their enemies. Esther asks that they may be allowed a second dayeither in the upper or the lower town, it is not clear which to complete their work, and free themselves from all danger of further persecution from their foes. She is not likely to have made this request unless prompted to make it by Mordecai, who must have had means of knowing how matters really stood, and, as the chief minister over the whole nation, is likely to have been actuated rather by general views of policy than by a blind spirit of revenge. Still it must be granted that there is something essentially Jewish in Esther’s request, and indeed in the tone of the entire book which bears her name
Est 9:14
They hanged the ten sons of Haman. Exposure on a cross was regarded as a deep disgrace, and was a punishment often inflicted by the Persians on persons killed in some other way (see Herod; 3:125; 7:238; Xen; ‘Anab.,’ 3. 1, 17; Pint; ‘Vit. Artax.,’ 17).
Est 9:15
For the Jews. Rather, “and the Jews,” or “so the Jews.” The Hebrew has the vau conjunctive, which is here certainly expressive of a sequence, or consequence.
Est 9:16
Gathered themselves together, and stood for their lives. i.e. did as the edict directed them (Est 8:11). And had rest from their enemies. The idea of “rest” seems out of place when the subject of the narrative is slaughter, and the number of the slain has still to be told. Some suspect corruption, others an interpolation. And slew of their foes seventy and five thousand. The LXX. had in their copies fifteen for seventy-five, or one-fifth of the received number. The smaller number is more in harmony with the 500 killed at Susa than the larger one.
Est 9:17-23
FESTIVAL HELD, AND FEAST OF PURIM INSTITUTED (Est 9:17-32). A natural instinct led the Jews, so soon as their triumph was accomplished, to indulge themselves in a day of rest and rejoicing (Est 9:17). After toil there is need of repose; and escape from a great danger is followed, almost of necessity, by “gladness.” The writer of the Book of Esther, practising his usual reticence, says nothing of the character of the “gladness;” but we can scarcely be wrong in believing it to have been, in the main, religious, and to have included gratitude to God for their deliverance, the ascription of praise to his name, and an outpouring of the heart before him in earnest and prolonged thanksgiving. The circumstances of the struggle caused a difference, with regard to the date of the day of rejoicing, between the Jews of the capital and those of the provinces. The metropolitical Jews had two days of struggle, and could not “rest” until the third day, which was the 15th of Adar (verse 18); the provincial Jews began and ended their work in one day, the 13th, and so their thanksgiving-day was the 14th, and not the 15th of the month (verse 17). The consequence was, that when Mordecai and Esther determined on commemorating the wonderful deliverance of their time by an annual festival, analogous to that of the passover, to be celebrated by all Jews everywhere throughout all future ages, some hesitation naturally arose as to the proper day to be kept holy. If the 14th were kept, the provincial Jews would be satisfied, but those of Susa would have cause of complaint; if the 15th were the day selected, the two parties would simply exchange feelings. Under these circumstances it was wisely resolved to keep both days (verse 21). Nothing seems to have been determined as to the mode of keeping the feast, except that both days were to be “days of feasting and joy,” and days upon which the richer members of the community should send “portions” and “gifts” to the poorer ones (verse 22). The name, “feast of Purina,” was at once attached to the festival, in memory of Haman’s consultation of the lot, the word “Pur” meaning “lot” in Persian (verse 24). The festival became a national institution by the general consent of the Jews everywhere (verse 27), and has remained to the present day among the most cherished of their usages, it falls in early spring, a month before the passover, and occupies two days, which are still those fixed by Mordecai and Esther, the 14th and 15th of Adar. The day preceding the feast is observed as a fast day, in commemoration of Esther’s fast before going in uninvited to the king (Est 4:16).
Est 9:18
The Jews which were at Shushan assembled together. i.e. “gathered themselves together to bathe.” The verb is the same as that used in Est 9:16 of this chapter; and in Est 8:11; Est 9:2.
Est 9:19
The Jews of the villages, that dwelt in the unwalled towns. Rather, “the Jews of the country, who dwelt in the country towns.” There are places where the word translated “unwalled“ connotes that ideae.g. Eze 38:11; Zec 2:8; but the main notion which it expresses is always that of a “country region.” Here walls are not at all in the thought of the writer, who intends a contrast between the Jews of the metropolis and those of the provinces. Ecbatana and Babylon are “country towns” to a Jew of Susa, such as the writer. A good day. Compare Est 8:17, with the comment. Sending portions one to another. Compare Neh 8:10; and for the precept on which the practice was founded see Deu 16:14. In modern times the Jews keep up the practice, and on the 15th of Adar both interchange gifts, chiefly sweetmeats, and make liberal offerings for the poor (comp. Deu 16:22, ad fin.).
Est 9:20
Mordecai wrote these things. Mordecai seems, in the first instance, to have written to the provincial Jews, suggesting to them the future observance of two days of Purim instead of one, and explaining the grounds of his proposition, but without venturing to issue any order. When he found his proposition well received (Est 9:23, Est 9:27) he sent out a second letter, “with all authority” (Est 9:29), enjoining the observance.
Est 9:21
To stablish. i.e. “with a view to establishing”not actually doing so.
Est 9:22
The month which was turned unto them from sorrow to joy. This was the key-note of Purina, the dominant idea, to which all else was secondary and sub-ordinatesorrow turned into joy, “mourning into dancing,” utter destruction into a signal triumph. Psa 30:1-12. might well have been written at this time.
Est 9:23
The Jews undertook to do as they had begun. i.e. “to observe the 14th day.” And as Mordecai had written to them. i.e. “and to observe also the 15th.”
Est 9:25
But when Esther came before the king. Rather, “when the matter came before the king.” It is impossible to supply a proper name which has not occurred once in the last eleven verses. We must suppose the feminine suffix attached to the verb bo, “came,” to be superfluous, as it is in Eze 33:33. His wicked device should return upon his own head. Compare Psa 7:16. The device of Haman to massacre all the Jews turned to the destruction of the Jews’ chief enemies, and of Haman himself and his sons among them.
Est 9:26
Wherefore they called these days Purim after the name of Pur. They took the Persian word, that is, and gave it a Hebrew plural, either because the Persian method of casting involved the use of several lots, or because Haman cast “Pur” several times (Est 3:7). For all the words of this letter. i.e. “on account of what was said in Mordecai’s letter to them” (Est 9:20). And of that which they had seen, etc. “And on account of what they had themselves seen anti suffered.” Mordecai’s arguments were backed up by their own personal experience, and the recollection of what “had come to them,”
Est 9:27
All such as joined themselves to them. i.e. “all who should become proselytes to their faith” (see above, Est 8:17). According to their writing. According to the writing concerning the days which they had received from Mordecai (Est 9:20).
Est 9:28
That these days should be remembered and kept throughout every generation, every family, etc. The universal adoption of the Purina feast by the Jewish nation, originating as it did at Susa, among the Persian Jews, never a very important part of the nation, is a curious fact, and is certainly not satisfactorily accounted for by the beauty and popularity of the Book of Esther (Ewald), nor by the dignity and power of Mordecai. Mordecai had no ecclesiastical authority; and it might have been expected that the Jews of Jerusalem would have demurred to the imposition of a fresh religious obligation upon them by a Jew of the Dispersion, who was neither a prophet, nor a priest, nor even a Levite. The Jews of Jerusalem, in their strongly-situated city, which was wholly theirs, and with their temple-fortress complete (Ezr 6:15), can scarcely have felt themselves in much danger from an attack which was to have begun and ended in a day. But Joiakim, the high priest of the time (Neh 12:10-12), to whom, as we have seen (‘Introduction,’ 3), the Book of Esther was attributed by some, must have given his approval to the feast from the first, and have adopted it into the ceremonial of the nation, or it would scarcely have become universal. Hooker (‘Eccl. Pol.,’ 5.71, 6) rightly makes the establishment of the feast an argument in favour of the Church’s power to prescribe festival days; and it must certainly have been by ecclesiastical, and not by civil, command that it became obligatory. That these days should not fail, nor the memorial of them perish. As a commemoration of human, and not of Divine, appointment, the feast of Purim was liable to abrogation or discontinuance. The Jews of the time resolved that the observance should be perpetual; and in point of fact the feast has continued up to the present date, and is likely to continue, though they could not bind their successors.
Est 9:29
Then Esther the queen, the daughter of Abihail, wrote. The unusual designation of Esther as “daughter of Abihail” can only be accounted for by her having so designated herself in the letter. With all authority. Rather, “with all earnestness,” or “impressiveness.” Literally, the word used means “strength.” To confirm this second letter of Purina. The first letter is the one which is mentioned in verses 20 and 26. That letter having elicited the favourable reply contained in verses 26-28, a “second letter of Purina” was now issued, “confirming” and establishing the observance. It went forth not as an edict, or in the king’s name, but as a letter, and in the names of Esther and Mordecai.
Est 9:30
And he sent the letters. Rather, “he sent letters.” In addition to the formal “letter of Purina,” which was of the nature of an ordinance, though not of legal force, Mordecai sent informal letters, which embraced other topics besides the Purim feast, as, for instance, words of salutation, and perhaps a reference to the keeping of a fast before the two Purina days (Est 9:31). These he sent to all Jews throughout the whole empire, inclosing with them the formal “letter of Purim.” With words of peace and truth. Perhaps beginning thus: “Peace and truth be with you”a modification of the usual, “Peace,” etc. (Ezr 4:17), or, “All peace” (Ezr 5:7), with which letters ordinarily began.
Est 9:31
As they had decreed for themselves and their seed. “As theyi.e. the Jews generallyhad decreed” (see Est 9:27). The matters of the fastings and their cry. These words stand in no clear grammatical relation to the preceding, and are otherwise very difficult to explain. They are thought to allude to the establishment by the provincial Jews, apart from Mordecai and Esther, of the 13th of Adar as a day of fasting and wailing; but if so, it is strange that nothing has been previously said of this ordinance. The plural form of the word for “fastings” is also suspicious, since it does not occur elsewhere in the Old Testament. Altogether, it is perhaps most probable that the words were originally the gloss of a commentator, written in the margin, and that they have been accidentally transferred to the text. They do not occur in the Septuagint.
Est 9:32
The decree of Esther. Rather, “a commandment of Esther.” Some fresh act seems to be intendedsomething beyond the joint letter of Esther and Mordecai; though why it was needed, or what additional authority it could give, is not apparent. And it was written in the book. i.e. “this commandment of Esther was inserted in the book of the chronicles,” where the writer probably found it. No other book being mentioned in Esther but this, “the book” can have no other meaning (see Est 2:23; Est 6:1; Est 10:2).
HOMILETICS
Est 9:1-16
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.”
Est 9:20-22
The feast of Purim.
Other Jewish festivals, as the passover and tabernacles, were instituted by express Divine authority. The feast of Purim was instituted by the authority of Mordecai and Esther. Yet its observance was undoubtedly sanctioned by the God whose merciful interposition it commemorated. The festival has been observed by the Jews from that day to this; the observance consisting of a preliminary fast; of a sacred assembly in the synagogue, when the Megillah (or roll) of the Book of Esther, is unfolded and solemnly read aloud; and of a repast at home, followed by merry-making, and the sending of presents. The feast of Purim was, and is
I. A REMINDER OF AN ERA OF CAPTIVITY. The Jews are put in memory of the fact that a large portion of their nation was once in exile in Persia, and that, although their captivity must be regarded as a sign of their sin and of God’s displeasure, yet they had not been as a nation forsaken, but had been spared and recalled to the land of promise.
II. A MEMORIAL BOTH OF THE ENEMIES AND OF THE FRIENDS OF THE NATION. When, in the reading, Haman’s name is mentioned, the synagogue is filled with the noise of stamping and rattling, and with shouts of “Cursed be Haman! may his name perish!” At the same time the memory of the great benefactors of Israel, Esther and Mordecai, is cherished with gratitude and warmth.
III. A COMMEMORATION OF A DIVINE DELIVERANCE. The name “Purim” means “lots,” because Haman cast lots for a lucky day for the execution of his malignant project. “The lot is cast into the lap, but the disposal thereof is of the Lord.” No wonder that the joy of salvation was too great to find expression in one celebration. It was felt that one generation might well speak God’s praises to another, and declare his mighty works. Purim may serve as an emblem of the deliverance which the God of all grace has wrought on behalf not of Israel only, but of all mankind. He is, in Christ Jesus, a God “mighty to save.”
Est 9:22
Sending portions and gifts.
This usage is quite a carrying out of the principle of the Divine law, which prescribed remembrance of the widow and fatherless upon those who were prosperous in Israel. We find an interesting parallel to the present passage in Nehemiah: when the law had been read and expounded in the hearing of the people, they “went their way to eat, and to drink, and to send portions, and to make great mirth.” These presents were sent by the people to one another in friendship and courtesy; to the poor in charity. It is a usage which, though it may be carried too far and abused, has yet its advantages.
I. IT TENDS TO CEMENT THE BONDS OF SOCIETY BY DISPOSING TO KINDLY THOUGHTS AND REGARDS. A neighbourly gift is, in some cases, better than a mere message of inquiry, or congratulation, or condolence.
II. IT AFFORDS A PURE PLEASURE TO THE GIVER. To share the gifts of Providence with the less fortunate opens the heart and enlarges its sympathies. It is a check to natural selfishness.
III. IT IS BENEFICIAL TO THE RECEIVER. A friend’s gift is a token of that friend’s remembrance and love. And many a poor household is, at Christmas-tide, made bright by the presents thought appropriate to the season. Children especially are pleased with such gifts, and their pleasure is worth our consideration.
IV. GIFTS RESEMBLE, IN OUR POOR WAY, THE BENEFACTIONS OF PROVIDENCE, AND THE BENEFICENT MIRACLES OF OUR SAVIOUR. “He openeth his hand, and supplieth the wants of every living tiling.” Christ gave bread to the hungry, and turned water into wine for the enjoyment of the guests at a wedding-feast.
V. THE PRACTICE IS A RECOGNITION OF OUR COMMON DEPENDENCE UPON HEAVEN: AND OUR MUTUAL BROTHERHOOD. HOW much better to carry out such usages upon the suggestion of Christian motive, and in connection with Christian fellowship, than for worldly display, or policy, or from ordinary good-nature!
Est 9:28
A holy memorial.
Memory is a Divine gift, to be used for the glory of the Giver. Every individual has his memories; for his past life has been marked by events important to himself, and worthy of being now and again recalled to awaken gratitude, humility, confidence. Every family has its memories; and domestic anniversaries may be observed with advantage, especially to the young. Every nation has its memoriesof great reigns, great deliverances, great conquests, etc. Every religion has its memoriesof its founder, its fundamental facts, its triumphs. The Jews had reason to remember Purim.
I. WHAT IS SPECIALLY WORTHY TO BE REMEMBERED? Our deliverances. God’s mercies.
II. WHY SHOULD SUCH THINGS BE REMEMBERED? To encourage us to the exercise of devout gratitude. To foster our trust and faith in him whose mercies we call to mind. To honour God. “Forget not all his benefits.”
III. How SHOULD HOLY MEMORIALS BE OBSERVED?
1. With sacrifices of praise. “Let us exalt his name together.” “The Lord bath done great things for us, whereof we are glad.”
2. With gatherings of fellowship. Where mercies have been experienced in common they should be acknowledged in common. There is something inspiring and elevating in the celebration, by a multitude, of a great event, a signal mercy. So with the observance of the Lord’s Supper.
3. With tokens of practical kindness. Festivals are holy in proportion as those who take part in them are unselfish, disinterested, and kind.
4. With especial reference to the young. In youth public observances impress themselves upon the memory. The Jews took pains to instruct their children in the meaning of the passover and the other national festivals. Thus the perpetuity of the memorial is secured. We should celebrate God’s loving-kindness, and “tell it to the generation following.”
Est 9:30
Words of peace and truth.
Words are of inestimable weight, for evil or for good. Human words move men mightily; and of Christ’s words we know that they shall “never pass away.” This description of the message which Mordecai and Esther sent to their countrymen throughout the empire is very significant. It consisted of words which, whilst they were words of truth, concealing nothing, declaring all, were yet words of peace, speaking peace unto Israel.
I. WORDS CAN REVEAL TRUTH. The speech uttered is the expression of the inner, the mental, speech.
1. This should be the case in all instruction. Teachers should make it their first concern that their words should be words of truth. Especially should this be so in all religious instruction given and received.
2. This is the case in the best and highest literature. We value language for its beauty; but its highest interest and charm lies in its power to embody truth.
3. This is the case with Divine revelation, which is the truth of God, made known to us in him who is the Word, and in all inspired words.
II. WORDS CAN DIFFUSE AND RESTORE PEACE. They may do this by
1. Assuring the endangered of protection, as was the case in the narrative before us.
2. Removing suspicion and fear, as friendly and gracious words have often power to do.
3. Assuring offenders of reconciliation and favour. It is in this manner that the words of Christ’s gospel are emphatically “words of peace.”
III. WORDS OF TRUTH ARE THE SUREST FOUNDATION FOR WORDS OF PEACE. The peace brought about by false words is hollow, temporary only, and vain. But the full truth being declared, a sound and lasting peace may follow, heralded and assured by appropriate words. The Christian revelation exactly agrees with the description of these words; it brings truth to our understanding and peace to heart and life.
Est 9:31
Fasting and crying remembered amidst feasting and singing.
It is not good to banish from the mind perils and sorrows through which we have passed, and from which we have been delivered. In times of prosperity and rejoicing it is well to keep before us the mutability of all earthly things. Life is a chequered scene, a changing landscape. To-day is unlike yesterday, and unlike to-morrow. Undue elation and undue depression are alike unworthy of the Christian. By remembering past griefs, troubles, and dangers
I. WE DISPOSE OURSELVES TO HUMILITY. Such was our lot, such our position, such our apprehensions and alarms but a short time since. Let us not then be puffed up with self-satisfaction because the cloud has blown over and the sky is blue again.
II. WE ENCOURAGE GRATITUDE. Who has turned fasting to feasting, and crying to songs? God is our deliverer; he has “turned again our captivity.” To him be praise.
III. WE SEASON AND BRIGHTEN OUR JOYS. It is pleasant to look back upon the shipwreck from which we have been rescued, the battle out of which we have come unscathed; it gives a zest to the enjoyments of to-day when we remember the bitterness and the anguish of days gone by.
IV. WE FOSTER A SPIRIT OF DEPENDENCE AND CONFIDENCE IN GOD. Unmixed prosperity is not favourable to spiritual life. “Sweet are the uses of adversity.” Remember your complaints and prayers, and how they were heard and answered from above. “He drew you out of many waters.” So shall your trust be steadfast and sustaining.
V. WE ENJOY A FORETASTE OF SOME OF THE JOYS OF HEAVEN. When we come to the rest above, we shall look back wonderingly, gratefully, upon the scene of conflict from which we shall then be delivered; it will seem perhaps largely a scene of fasting and of crying. And the retrospect will surely enhance the “pleasures which are for evermore.”
Est 9:32
Written in the book.
Tradition is the simplest mode of transmitting what is memorable from generation to generation. Ordinances, festivals, celebrations, are a kind of acted tradition, and have always been in use among nations and religious communities. But there are certain respects in which literature is preferable to either oral tradition or commemorative festival, and certainly these receive force and point and power from what is written in their explanation. The origin of the feast of Purim was committed to the form and keeping of literature. Whether the reference is to the Book of Esther, or to the chronicles of the Persian kingdom, or to some other document, is matter of dispute. In any case, the story was “written in a book”in a scroll of manuscript, from which copies were made for use and information of those interested in the events recorded. This literary document
I. SECURED AN ACCURATE RECORD. Tradition is proverbially untrustworthy. The only thoroughly trustworthy evidence for the historian is that furnished by contemporary documents.
II. DIFFUSED GOOD TIDINGS. Copies were multiplied, and wherever people of Hebrew race were found, there this delightful story pursued them.
III. PERPETUATED LASTING MEMORY, AND INSURED UNIVERSAL CELEBRATION. As a matter of fact, the record has assisted towards these ends. The roll of Esther is unfolded, and the story read, even to this day, in the Jewish synagogues throughout the world.
IV. AWAKENED UNFAILING GRATITUDE. The book does not contain the name of God, but God himself is apparent on every page, and its reading cannot fail to stimulate thanksgiving and praise. How grateful should we be that the great facts of the gospel have been committed to writing, and that we possess in the Scriptures the means of verifying our most sacred beliefs!
HOMILIES BY F. HASTINGS
Est 9:2-5
A reign of terror.
“The Jews gathered themselves together in their cities,” etc. There were many greedy to possess the property of the Jews, and such as cherished spite against them, who were glad of the permission to slay and plunder, which Haman’s letters gave. When the king’s letters which reached the Jews gave them permission to withstand those who opposed, there must have been great perplexity in many minds and fear in many hearts.
I. FOOLISH LAWS BRING ABOUT REIGNS OF TERROR. The foolish consent of the king became law, and then by another absurd law it could not be changed or checked.
II. IN REIGNS OF TERROR THE INNOCENT HAVE TO SUFFER WITH THE GUILTY.
III. IN REIGNS OF TERROR THE GOOD MUST STAND TOGETHER. In the world there is a great fight for goodness, truth, and Christ to be still waged. Anarchy suits the prince of darkness. The Christian is in ever)- sense the friend of order, good government, and righteousness.H.
Est 9:27, Est 9:28
A memorial feast.
“And the Jews ordained and took upon them that these days should be remembered.”
I. The memorial feast was in recognition of a great DELIVERANCE. The deliverance effected by Mordecai and Esther for the Jews, hints at that effected for us by Jesus. There are points of great similarity. The Lord’s Supper is not only a feast of love, but in memory of our great deliverance from sin and death.
II. The memorial was ordained READILY. Gratitude led to this. A further object was a desire to stimulate to similar faith in God in further circumstances of trial.
III. The memorial was to be PERPETUAL. How faithfully have the Jews of every age kept that which was “ordained.” We should keep that which Jesus instituted. Parents may lay upon their children certain moral obligations, but not now ceremonial burdens. That which they enjoin should be first observed by “themselves.”H.
Est 9:32
Valuable lessons from unpromising materials.
“The book.” The Book of Esther is secular in its tone, has no mention of the name of God, and no recognition in the Gospels or Epistles; still it is of great value.
I. It gives A VALUABLE PICTURE OF LIFE at a certain period of the world’s history. The luxury of an Oriental court, the tyranny of rulers, the emptiness of regal pomp, the danger from conspiracies, the plottings of politicians, and misery of oppressed peoples, are well depicted in this book. Hints are given of the means provided for dissipating ennui by reading (Est 6:1), of the correct recording of public events (Est 9:32), and of the facilities provided for rapid communication (Est 8:10-14).
II. It gives A CLEAR INDICATION OF THE WORKING OF GOD IN THE INTERESTS OF MEN.
1. In a nation outside the pale of the covenant people.
2. In preserving at a most critical period the nation selected by himself to be the means of keeping up a knowledge of the unity of the Godhead and the hope of a Messiah. Hence, if God’s name is not mentioned, his working is seen. As the name of the Queen of England is not written in full on all the ships, forts, guns, carriages, etc; but only a V. R. or the broad arrow, so the name of God may not be mentioned in the whole Book of Esther, yet his cipher is in every chapter, verse, and word. The shady parts of the Bible are to be studied as well as the bright; its valleys are to be explored as well as its heights to be scaled.H.
HOMILIES BY P.C. BARKER
Est 9:1
The antagonisms of nations.
“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.” 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 OPPORTUNITYan 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 other interest.
3. They are rarely enough owing to the determined will or fitful passion of the 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 enough what could not be averted by the wise treatment of those in high authority.
6. They strongly resemble the antagonisms and antipathies of private individuals in these two respectsthat 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-family life.
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 the governing, 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 wayso 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.
Est 9:16
The law of national self-preservation.
This passage, with two somewhat similar passages preceding it, may read at first like the narration of sanguinary cruelty, and the indefensible havoc of human life. Our strongest sympathies were but very lately with the Jews, for whom fearful destruction was devised without the slightest shadow of justifiable provocation. We rejoiced with them when the cloud that overhung burst, and they seemed to be delivered from their former terrible outlook. But already we begin perhaps to repent, and to feel that neither our sympathy nor our gratulation were well merited. Though the destruction that threatened the Jews, and with such aggravating circumstances, is averted, it is little (even though it be true that they were not the side originally in fault), if all that is gained is, that the hands that shed blood are changed from the one side to the other. If no slaughter is spared, if for pity’s sake human life be not saved, if those who were the unjustly doomed become in the hour of their own mercy the first to doom others, even though they may do so with tenfold provocation and with some rough sort of justice, we may be inclined to feel for a moment that there was after all not so very much to choose between the two. A little closer study of the context, however, will suffice to show that such is not a fair description of the case. The subject suggests rather the statement of the law of self-preservation, not of the individual, but of the nation. Again, therefore, we have a .question of great interest offering itself on the scale of national magnitude. This circumstance will facilitate the consideration of it under conditions in some respects more favourable. When treated as a question affecting the individual, it has often been entangled by casuistry; but when considered in the unusual proportions here presenting themselves, its broader, bolder outlines will perhaps come out to view more plainly. The right of taking life for the sake of self-preservation, or in self-defence, may be sufficiently sketched out of the material of the present narrative. If that right is to be fairly allowed for, and at the same time limited as exactly as may be, it may be said to postulate the following conditions:
I. THAT THE OCCASION BE ONE OF UNDOUBTED NECESSITY. In the present instance the whole number of the Jews scattered throughout the 127 provinces now subject to Ahasuerus had been threatened with extermination. There could be no doubt of their imminent danger, and of their helplessness. When Esther (Est 8:5) supplicated the king “to reverse the letters devised by Haman which he wrote to destroy the Jews in all the king’s provinces,” the king met the difficulty of his former irreversible decree and irreversible letters by giving authority to the threatened Jews “to gather themselves together, and to stand for their life, to destroy all the power of the people and province that would assault them” (Est 8:11). He cannot reverse his own former decree literally, but by a fiction he does so very really, very effectually. Esther and Mordecai would at that time have been gladly content to have simply removed from their own race the decree that doomed them, but from the time that this way of putting the matter was revealed by the king, and the whole responsibility of saving themselves was thrown so far on their own efforts, the occasion became one of undoubted necessity. It was not war, it was not murder, it was not gratuitous massacreit was a case of self-defence.
II. THAT THERE BE THE LEAST SACRIFICE OF LIFE THAT WOULD ATTAIN THE NEEDFUL END. It is remarkable that the exact number should be so carefully given of the two slaughters in Shushan (verses 6, 15), and of the aggregate of that (verse 16) which took effect through the “king’s provinces.” That Esther asked for another day’s opportunity of taking the lives of the enemies of her people in Shushan (verses 13-15) may safely be understood to be owing to special necessities not given in detail. It need not for one moment indicate any wish that one life more should be sacrificed than should be necessary for the safety of the Jews. Now when the sum-total of the slain are added, amounting to 75,800, first, the number, large as it seems, probably does not reach the number of the Jews who were to have been exterminated; secondly, it is certain there was no comparison between the numbers relativelyfor in the case of the Jews the slaughter was to have been of all, while 75,800 were but a small proportion of the entire population not Jews; and thirdly, there not only is no evidence of there having been any indiscriminate slaughter on the part of the Jews, but presumably none were slain except such as rose up to slay. This self-defence, therefore, on the part of the Jews probably left more living men than would have been left under the circumstances if the Jews had suffered their own lives to be unresistingly taken.
III. THAT THE LEAST POSSIBLE GAIN OUTSIDE OF THE ONE GAIN OF LIFE, THE SUPREME OBJECT SOUGHT, BE TAKEN BY THE ACT OF SELF–DEFENCE. In the decree granted by King Ahasuerus special provision was spontaneously made that the Jews should appropriate the spoil on their successful resistance of the enemy. Nevertheless, when the time came they refused to do so. And evidently much significance attached to this conduct. It is repeated as many as three times in this chapter. On every occasion on which a victory on their part is announced, this is added-that instead of laying hands on the prey, they emphatically refrained from doing so. This differences self-defence, and the taking of life in self-defence, very greatly from other occasions in which life is taken.
IV. THAT REVENGE BE THE LEAST POSSIBLE ELEMENT IN IT. In cases of sudden need of self-defence there will be no room for the feeling of revenge. Self-defence, however, will by no means be requisite only in such cases. Where there is long delay it is impossible to predicate that none of the spirit of revenge may enter into the hearts of some out of the many; but there is no need to suppose that now there was any in the hearts of the principals. Esther and Mordecai desired one thingthe safety of their people. They wished for “rest from their enemies.” They probably felt that they were the ministers of righteous retribution. They desired that Haman’s ten sons “hanged on the gallows” should still drive home on an impressed populace the sense and conviction of what a force righteous retribution was, and how much men ought “to stand in awe” because of it; but there is no proof whatever that in all the relief to the bitterness of their soul revenge played any part. The lessons of this portion of the narrative are not needed for the pulpit on every Lord’s day certainly, but it may be they are provided here, in the universality of the use of the Divine book, for some special and solemn crises.B.
Est 9:19, Est 9:22
The elements of perfect joy.
“A good day, and of sending portions one to another:.; days of feasting and joy, and of sending portions one to another, and gifts to the poor.” Twice then, among the other particulars of the people’s glad celebration of their deliverance from a savage massacre, is this detail included, that they sent “portions one to another;” and once it is added that they sent “gifts to the poor.” This was no ancient prescription of the law, so far as literal command is concerned. But the spirit of it is no doubt to be detected even there, especially in those passages which urge the principle of taking care that days of general joy should be felt in their warming influence by “the stranger, the fatherless, and the widow.” In the same spirit we read in Nehemiah (Neh 8:10), however, what comes verbally much nearer our present passage. A day of deep feeling and special cause of joy was to be observed as a day of feasting, and of sending “portions unto them for whom nothing is prepared.” There can be no question that we have here a portion of the genuine history of the human heart. We seem to hear some of the better and simpler utterances of human nature. The joy of the saved people of God is before us. And whatever other marks it may have, it certainly has those which make it a type of Christian joy on earth. In this light principally we may now regard it. We notice here
I. A GENERAL AND SIMULTANEOUS JOY. It was not in every respect equal. But in one respect it was equal, in that wherever it spread it was the joy of life, of life rescued from the brink of destruction. Joy need not be equal all round a family; nor all round the world’s family; for there are in hearts exceedingly various degrees of susceptibility, and these by themselves are sure to govern largely the exact amount of what can be called happiness or joy. All that is necessary to the one largest, purest, most loving heart in the whole circle is, that all others be blessed and happy at the same time, and according to the full measure of their capacity. But a joy that is not general, that is exposed to overhearing the sounds of complaining, or the sighs of those who mourn alone, or the echoes of the outcry of pain, is deeply felt to be imperfect.
II. A JOY FULL OF MUTUAL KINDNESS. Quite independently of the differences in human life that show one man rich and possessing all things, and another poor and needy, there are differences within a far less range of compass, and yet innumerable. These do not show the extremes of condition; and by Divine wisdom they do make the room for all the play of sympathy, for all the works of mutual kindness. These save hearts from stagnation, and make the healthful ripples and movement after movement of life, stirring the affections within. Were all this at an end, the dead level of human life and feeling would be appalling indeed. The joy that does not find this room for mutual service, for “readiness to good works,” for interchange of the offices of affection and friendship, if general, would nevertheless be selfish to the last degree. How happy that short reign of community of goods in the early apostolic history, when all “of them that believed were of one heart and one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.” And that would be inferior to the conscious pleasure of a constant exchange of the tokens of sympathy and of the deeds of kindness. In the joy that should shut out the prizes of mutual service it would be felt that there was something wanting.
III. A JOY FULL OF CHARITABLE KINDNESS. There can be no doubt that the kindness of charity is in reality an easier exercise and a less rare grace than that of a perfect mutual kindness. Yet we know the special honour put upon poverty both by the life and the lip of Jesus. And we know the abounding promises that his word makes to those who pity and give to the poor. There is indeed a certain subtle danger that may lurk in the perpetual exercise of charitable kindness. The giver can almost always reckon on the exaltation of position which belongs to the patron. He may be injured by what underlies the beautiful and ever-welcome words of the regretful Job: “When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me.” Nevertheless, men little need at present to be warned of the danger; they seldom come near enough to this temptation. And, meantime, must not the joy that knows not the spirit of charity to the poor fatally want? There must be something different from vacant want indeed, bad as that should be. That joy must feel itself “a guilty thing.” But now in this typical joy of God’s suddenly-rescued people in the days of Esther all these elements were present. The people had all been in one danger, had all enjoyed one deliverance, and they all experience one general pervading joy. Common suffering while it lasts draws us near to one another by a proverb; it is rather the index of cowardice of heart. But when the return of common mercy finds us drawing near to one another in the works of practical fellowship, and showing compassion to the poor in the works of charity, then a happiness is kindled of the best that earth knows. The companions in danger and in rescue are found still companions in prosperity. In woe and in weal they have learned to be one. The common escape from danger quickens a sincere compassion. And this history cannot be judged to fall short of portraying the one danger of the whole race of mankind, the one rescue open to them, and the one united life of joy, of love, of charity that Christians ought to live here on earth.B.
Est 9:21, Est 9:27, Est 9:28, Est 9:31
The religion of national gratitude.
Mordecai and Esther were not the people to receive great blessings and then at once to forget them. We not unfrequently see those who have had hair-breadth escapes from the worst of calamities recover in a moment their previous light and jaunty spirits. They seem insensible to the risk which had so imperilled them, and certainly are not grateful for the mercy which had rescued them. They do not return either to give thanks to man or glory to God. It is far otherwise now with Mordecai, with Esther, and, at their initiative, with the mass of the people. Wherever Mordecai had sent to his people the messages of relief and the warrants to resist, there he now sends proposals which, if acceded to, will insure the perpetual memory of their deliverance, and will suggest ever new gratefulness for it. Esther joins heart and hand in the same, and the people themselves warmly approve the suggestion. They solemnly and enthusiastically adopt the proposal. They “undertook to do as they had begun, and as Mordecai had written to them.” The method of observing an anniversary to all generations is accepted as the means by which “the memorial” of their deliverance “shall never perish” from them or “their seed.” It is evident that a deep religious interest was thrown into this matter, and the account of it is repeated as many as four times, and with minuteness of detail. The example is good for individuals. The precedent is good for nations. We have here
I. A LEADING INSTANCE OF NATIONAL GRATITUDE. There is great danger of the fit occasions of national gratitude passing by unimproved. This may often arise simply from the fact that “what is every one’s business is no one’s.” The danger needs to be counteracted, and sometimes it is effectually counteracted. Three conditions present, will exhibit, the fair and happy display of national gratitude.
1. The benefit must be in its character such as reaches the heart. Whether cheap bread, cheap health, or cheap Bible; whether free laws, free knowledge, or free conscience, it must be what is adapted to all, and can be appreciated by all. The blessing called life had perhaps never been considered in this light by the Jews till they were so near to losing it. But it was what every one of them, young and old, and of every class, appreciated.
2. The benefit must be such as has reached, either directly or indirectly, every class of the people. In highly-developed communities it should form part of the self-imposed work of all kinds of public and religious teachers to show the value of benefits which may be only indirect, and how they claim gratitude. In the present instance, the benefit for which such gladness and joy had sprung up had penetrated not only to every class, but to every individual.
3. The call to celebrate the benefit must be made so as to win the hearty approval and co-operation of the people. The moral influence of Mordecai and Esther was evidently very great. Their own example, their own deep interest in the course suggested, was contagious. The urgency with which they wrote helped to throw conviction of duty and enthusiasm toward its performance into the hearts of all the people. God never loves a cheerful giver more than when the cheerful giving is in very simple mattersthat of thanks, or praise, or grateful adoration presented to himself.
II. A SOLEMN RESOLUTION FOR THE PERPETUATION OF NATIONAL GRATITUDE. Much kindly feeling passes away for want of embodiment. It dies down within, and there comes “no second spring” for it. Certainly gratitude is liable soon to die away. The most solemn claim of affection that the world knows is couched in the language of the claim of gratitude: “Do this in remembrance of me.” In this perpetuation of national thanksgiving we may notice
1. The wise method by which it was obtained.
(1) The happy moment was seized by the moral leaders of the people for giving a religious character to the joy that already possessed them. Mordecai made use of the excited state of feeling to say, Let it take the direction of thanksgiving.
(2) The right moment was seized, when the “willing mind” of a whole people would be inclined to make a day into an anniversary ever to be observed. After the people had once pronounced assent, as it were with one voice, and their chief men had put their hand to the engagement, they would not be likely to turn back. The resolution of that critical time has lasted and has borne fruit now over twenty-three centuries.
2. The good ends which it would serve. Love and thankfulness, and praise and gratitude, are all alike in one respect, that they ask no utilitarian questions. Their motive lies in themselves. And probably it was never more so than in this history. Yet we are permitted to observe the many directions in which they bear good fruit. The perpetuation of national thanksgiving on the right occasionthat is to say, not after every bloody battle, to which the Lord never sent forth his people; and in the right methodi.e. not in such a way as will gratuitously wound the feeling of another nation,is adapted to produce great and good results.
(1) The acknowledgment is a direct act of glorifying God.
(2) It keeps him in the memory of the people as the Giver of all good, as the Sovereign Ruler and the beneficent Friend.
(3) It reminds again and again of the need once felt so keenly, of the poverty once so trying, of the exceeding peril which once threatened, of the boundless relief once experienced. God’s people were bidden to remember how “they were bondsmen in Egypt,” to “look to the rock whence they were hewn, and to the hole of the pit whence they were digged.” And these are the memories that chastise the pride of the human heart, and raise the tone and level of the character, and lead gradually nearer real safety and real prosperity. They are also the memories which for the future guide to the right source of confidence and of help. Of whatever advantage we know these things to be in any individual life, the advantage is one immensely multiplied in the case of a nationmultiplied, that is, by the whole number of those who go together to compose it.B.
HOMILIES BY W. DINWIDDLE
Est 9:17-32
The effects of deliverance.
Our narrative closes with a bright picture, in which all clouds are scattered; it is as sunshine after rain. Among the results of Israel’s triumph we notice
I. REST. All the Jews in the empire, except those in Shushan, rested on the 14th of Adar. The Jews in Shushan, after their two days’ conflict, rested on the 15th of Adar. Then all had rest. So utterly broken was the power of their enemies that they had rest not only from a past fear, but from anxiety as to the future. How sweet is rest after the agitation of a long-threatened perilto the soldier when the battle is fought and won; to the nation when the foes who sought to destroy it are bereft of power. The soul-rest of a victory over sin and death is the gift of Christ to those who follow hint (Mat 11:28-30; Joh 14:27); and when all the conflicts of earth are over, “there remaineth a rest to the people of God,” an eternal heaven (Heb 4:9-11).
II. Joy. It is natural that joy in its inward emotion and outward manifestations should be proportionate to the benefit that has occasioned it. The wonderful deliverance of the Jews filled them with a wonderful joy; their hearts ran over with gladness. So also to the man who appropriates Christ and his redemption there is a “joy of salvation,” “a joy which is unspeakable and full of glory” (1Pe 1:8). John the Baptist’s “joy was fulfilled” at the hearing of “the Bridegroom’s voice” (Joh 3:29). Jesus explained his object, in teaching his disciples the truth, as being “that my joy might remain in you, and that your joy might be full” (Joh 15:11). The religion of God is a religion of joy. It slays fear and banishes gloom. It turns all things into channels of a joy that is heaven-born. Sackcloth may be the symbolic garb of the penitent, but robes washed white and shining are the symbolic clothing of the true believer. “Songs of deliverance” encompass the saved (Psa 32:7; Php 4:4; 1Th 5:16).
III. UNITY. Common trials and common triumphs have great power in binding men together. Both in their grief and in their joy the Jews became as one family. Heart flowed into heart, and all stood up and drew close in compact oneness. The deliverance would add immensely to the sense of brotherhood which the common terror had excited. In presence of such experiences minor differences in opinion and practice vanish. The more that Christians realise their own need, and God’s mercy in Christ, the more readily will they regard each other as brethren of the “household of faith.” The history of the Church of God shows in a signal way how God often sends alternate tribulations and triumphs just to bring his people closer to himself, and thereby closer to each other against their common foes.
IV. LARGE–HEARTEDNESS. A true joy enlarges the heart; a sense of goodness received excites a desire to do good. Grace is communicative. If we love Christ, we shall love all whom Christ loves. If we have joy in God, we shall long to impart that joy to others. The gladness of a God-saved soul diffuses itself like the light. This effect of deliverance was shown by the Jews in three ways:
1. In their “feasting” together. Social gatherings in connection with great events or interests, when wisely conducted, afford a good opportunity for mutual encouragement and edification.
2. In their “sending portions one to another.” Not content with words or messages, they exchanged presents, as tokens of thankful congratulation and sympathy. A sense of the Divine favour should make the heart generous and liberal.
3. In their presenting “gifts to the poor.” It was remembered that there were many who had not the means of celebrating the common deliverance; so the poor received gifts, that all might rejoice together. “Freely ye have received, freely give” (1Jn 3:17).
Memorials:
1. A written record. “Mordecai wrote these things” (Est 9:20). Some have inferred from this sentence that Mordecai was the author of the Book of Esther. It is as likely, however, that the book was composed by another from writings left by Mordecai. In any case, a suitable record of the events in which the Jew played so important a part was made to become, through its insertion in the sacred canon, the best and most enduring monument of the deliverance of Israel from the wiles of Haman.
2. An annual festival. Esther and Mordecai ordained that the Jews everywhere should celebrate yearly the victory over Haman by a three days’ feast. From that day to this the feast of Pur, or Purim, has held its place among the other established festivals of Israel. At the present time its observance is attended by much excess. Memorial institutions have a great evidential value. Just as the Lord’s Supper and the Lord’s day at once commemorate and attest the facts of our Lord’s death and resurrection, so the feast of Purim is a testimony to the truth of the narrative contained in the Book of Esther. Memorials of past deliverances should
(1) Keep alive our sense of gratitude.
(2) Teach us our dependence on God.
(3) Strengthen our faith in God.
(4) Warn us against the temptations and dangers of sin, and constrain us to lead a holy and God-fearing life.
To have our “names written In heaven” is a better memorial than any that could be fashioned on earth.D.
Fuente: The Complete Pulpit Commentary
B.THE JEWS DESTROY THEIR ENEMIES, AND AT MORDECAIS REQUEST ESTABLISH THE FESTIVAL OF PURIM
Est 9:1-32
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 kings 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 kings 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 kings 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 days [to-days] decree [law], and let Hamans 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 Hamans 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 kings 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. Mordecais 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 may here be taken as the accus, of time, in which, or where, the kings commandment and his decree drew near to be put into execution,i.e., in which the kings 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. may be made to depend, as a continuation of the preceding perfect upon . Then will stand as a neuter for the thing which their enemies hoped to accomplish on the thirteenth. may also serve as a remark inserted as a casual intermediate expression, then will probably refer back to , 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, 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. 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 (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. , 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 the intrans. partic. ).
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. with is to smite, to defeat some one (2Sa 23:10; 2Sa 24:17; Num 22:6). can only depend upon ; and both belong to (comp. Est 9:5, where corresponds to ).
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. 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 authors 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 in the first, in the seventh, and in the tenth name, and also the majuscule letter 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 kings 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, , masc. or rather neuter, with reference to , while in Est 7:2 we find the fem. in relation to . 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 Hamans 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 Esthers 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 Hamans ten sons, by no means indicates the substance or consequence of the law; opposed to this are the accents and the perfect . But since the publication of a law was the consequence of the kings acquiescence, so it was also with the hanging of Hamans 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 Jewsseparate 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. is instead of the more usual , 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 , 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. , and also the particles , 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 ) 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 , with the Kethib, is the plural of , countryman. The Keri is the same as Deu 3:5, and 1Sa 6:18. There could have been another form from such as , as in beside . is the accus., dependent on : 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, ; 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. Mordecais purpose was: To stablish this among them, that they should keep the,etc. besides this place (Est 9:20-32) occurs only in Rth 4:7; 13:6; Psa 119:28; Psa 119:106; and used with it signifies to establish something as binding upon some one, so that it shall become a duty obligatory on him. with here seems to mean (comp. Est 9:27), to celebrate, a day. The phrase , following upon the long intervening sentences of Est 9:21, is again taken up in Est 9:22 by 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. , 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 Mordecais letter and the experiences of the Jews as forming its basis. In Est 9:24 we find Hamans 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). , to destroy them, from an older word, , 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 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. 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 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 , that this should last two days. What is simply indicated by the particles is further enlarged upon by Therefore 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 (, concerning the so and thus), and which had come unto them; hence also because their own experience fully corroborated the substance of Mordecais letter. In Est 9:27 follows after 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, , 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). following upon Est 9:21 is easily comprehensible. Their writing and determination of time can only have come to them from Mordecais. In Est 9:28 there follows the further injunction: And that these days should be remembered and kept throughout every generation,etc. The partic. , etc., depend upon in the preceding verse. == 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. . 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 Esthers 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. , with all strength (power), 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 , 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 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 , however, which he sent were not copies of Esthers 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 Mordecais 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 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 with always means to make a thing obligatory, it is naturally referred to Esther and Mordecai. It is true there follows the phrase ; but we may understand this in the sense of when preceding . There cannot well be any other subject intended by than (against Keil) the above-mentioned Mordecai and Esther. is a zeugmatic mode of expression. It has practical reference to Mordecais 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 Esthers letter, nor in Mordecais writing accompanying the decree, which would be designated by the plural ; 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 , Esthers 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 Mordecais greatness and honor.And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.The Kethib is an orthographical mistake for ., 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 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 Mordecais cause, that even the archives of heathen kings must remember him. For , 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.
, 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 comp. Deu 33:24. The expression 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. , in parallelism with , 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 peopleso 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 Gods 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 Gods 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 ones 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 Gods 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. Gods people desire first of all to praise Gods 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. Theirs 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 Gods 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 ones 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. prmagnus). 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; Tritantchmes, 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 (, in the sing.) always means a particular bookthe 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 gean 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.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
We have in this chapter the sequel of the whole history. The day long appointed for the destruction of the Jews being arrived, and the Jews having obtained a new grant, to stand up for their lives, defend themselves and are victorious. Mordecai appoints an annual commemoration of this mercy.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(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.
If we look at this history simply as such, though it certainly forms a very interesting one, yet we shall not gather the great and leading design, which we may reasonably suppose the Holy Ghost graciously intended from it, in causing it to form a part in the sacred canon of scripture. I would therefore desire the Reader to look further into it, and amidst several points of view in a way of providence, which are highly worthy our regard, I think we may with safety conclude also, that it was evidently designed in a spiritual sense to show us the watchful care, that the Lord hath over his Church in all periods. Seen in this view, how decisive is it to contemplate the sure ruin of all the Church’s enemies; and the sure prosperity of herself amidst all opposition. Say ye to the righteous, that it shall be well with them; woe unto the wicked, it shall be ill with him. Isa 3:10 . We see here the whole house of Haman destroyed. But amidst all, the Jews touch nothing of the spoil. Sweet feature in the character of God’s people. Touch not the unclean thing, lest ye be like to it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Reprisals
Esther 7-10
WE have seen Esther in the attitude of lifting the index finger; we have now to consider the attitude of Haman whilst that finger was being pointed at him. The statement is marked by great simplicity, but also by solemn suggestiveness,
“Then Haman was afraid before the king and the queen” ( Est 7:6 ).
Why was he afraid? Nothing had been stated but simple fact: is it possible that a man can be terrified by being reminded of simple reality? We may go farther in this case, and by going farther may increase our wonder. Could not Haman defend himself? Was it not open to him to say to king Ahasuerus, That is certainly true, but nothing has been done without the king’s consent, and no writing has been sent forth that was not sealed with the royal signet: what the queen has said is perfectly true, but I must hide myself behind the king’s authority? Not a word did he say: he simply burned with shame; his cheeks were red with fire. How is this? The answer is plain enough. We do many things with the king’s signet which we have no business to do. We may be very careful about our little cordon of facts, but all this amounts to nothing so long as the heart accuses itself. No matter what writings you have, it is of no consequence that you point to conversations, and recall incidents, and remind your interlocutor of certain occurrences, if the thing itself is wrong. There is something in human nature that gives way at the weakest point. There are defences that are in reality accusations. To excuse is in very deed to accuse under such circumstances. Men know this, and yet play the contrary part with great skill and persistence; they say they have documentary evidence, but they do not tell us how they procured it; they can produce letters sealed and signed by high authority, but they never tell the wicked process through which these letters came to be facts. Men, therefore, soon give way under the pressure of incomplete evidence; the unwritten law swallows up all the inky documents. Haman had indeed gone to the king, and told him about a certain people, diverse from the people of Media and Persia, and had in very truth received the king’s orders to write letters of destruction; but when all came to all it was the unwritten law that made a coward of Haman. The letters ought not to have been written; being written, they simply amounted to so much evidence against the man; the very motive of the letter burned the letter, and thus made it non-existent; and we are perfectly well aware that we are doing many things, in statesmanship, in ecclesiastical relations, in personal references, that bear very distinctly upon this method of procedure. There are laws, there are facts, there are letters; but all these ought not to have been; they are not in accord with the eternal unwritten law of righteousness, truth, charity, pureness, godliness, and therefore when that is pointed out all the documents fall into the fire, crinkle, blacken, catch the flame, and evaporate in smoke. Thus was Haman afraid before the king and the queen. Cowardice is traceable to consciousness of wrong-doing. Haman said to himself, I got the letters, but I ought not to have got them; I could take off this ring and show it to his majesty, but the ring would take fire and burn me if I held it up under such circumstances; no, I am a murderer, and I am discovered. What then took place?
“The king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life” ( Est 7:7 ).
That was all! Let me live! Strip me, cast me off, banish me, but let the poor dog live! All mock royalties come to that, all false ambitions, all ill-conceived plans, all selfishness, all murder. Do not hang me! I care for this poor old neck; I will never speak more, I will only ask for bread and water; only let the dog live! He was a great man just now;
Haman “sent and called for his friends, and Zeresh his wife. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king” ( Est 5:10-11 ).
Now he says, Let the dog live! Let the bad man take care! Judas Iscariot, be on thy guard! Heaven is against thee, and thine own hell hates thee. “There is no peace, saith my God, to the wicked.” You are very clever, you only are asked to the king’s banquet, you are entrusted with the king’s seal, you are chancellor, premier, leader, “Let him that thinketh he standeth take heed lest he fall.” “How art thou fallen from heaven, O Lucifer, son of the morning!” The success of bad men is their failure. There is no heaven in their gold; it is not gold, it is gilt. How rich the table is! but Haman cannot eat; the wine is old, but the palate is dead. Walk in the garden and view the lovely flowers: there is no loveliness to eyes of greed, to eyes of ambition, to eyes of selfishness, every Eden is lost by the disobedient man. Do not let me die even in Eden, give me a skin of beast to my back, and let me out of the golden gate Let the dog live! There are many valiant men whose valour will one day be turned into pale cowardice. Only they are valiant who are right; only they are heroic who love God and keep his commandments; to them death is abolished, the grave a hole filled up with flowers, blossoming at the top. Who would be wicked prosperously wicked, dining with the king, but wicked; drinking wine with the queen with a murderer’s lips? We may be murderers without shedding blood. Every man who has broken a heart is a murderer, it matters not whether he be the highest prelate or supremest minister.
Whatever Ahasuerus did he did quickly. No one ever complained that he was dilatory. Let justice be done to Xerxes. He was a man of action. It was pointed out to him that the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, stood in the house of Haman. The moment Ahasuerus heard there was a gallows he said, Hang Haman. Circumstances happily coincide here is the victim, here is the gallows: a child may complete the syllogism. It is wonderful how men who have no knowledge of the true God have always discovered a point of almightiness somewhere. Men who had no God, as we understand that term, have always had a deific line in their policy, a black line which meant the end. The Oriental kings realised this ideal of almightiness. Their word was law. Hang him! and no man dare say, Spare him! How could Haman complain? The gallows was his own invention; it was made after his own imagination; it was the very height he liked best for a gallows not forty-nine cubits high, but the round fifty. How often he had hanged Mordecai on the preceding night! how he had seen the Jew dangle in the air, and almost seen birds of carrion come and alight on his shoulder to look him over with a view to banqueting! How could he complain? This is God’s law: “Whatsoever a man soweth, that shall he also reap.” All this we ourselves must go through. Take care! How much deeper are you going to make that hole? Do you say you mean to make it about ten feet deeper? then be assured that you have ten feet farther to fall. Men dig holes for others, and fall into them themselves. Do not be grave-diggers. “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.” Our hands were never made for the forging and hurling of thunderbolts; they were made to clasp other human hands, to lead the blind, to help the helpless. Yet who does not rejoice in this law of retribution, worked out on a grand scale, without a sign or token of pettishness in all its evolution? The universe would not be secure without it. The wicked man must be stopped somewhere: and how can a man be more decorously hung than on his own gallows? Is there satire in heaven? Is there just a faint wreathing of sarcasm on the lips of Justice? Do the powers supreme wait until the plans of bad men are quite completed, and then make them cut down the harvest which they themselves sowed in such glee of heart? Bad man, thine end is the gallows-tree! thou shalt surely be hanged by the neck until thou be dead. We see thee at thy front door, well painted, well polished, opening upon museum and picture-gallery and treasure-house; we hear the horses pawing and snorting in their warm stables, and see the servants flitting about in panoramic activity and confusion; we speak to thee over thy bags of gold thou shalt be damned! Say ye to the wicked, It shall be ill with him: he shall vomit his own successes, and when he is most ashamed it will be when he most clearly sees his triumphs. Say ye to the righteous, It shall be well with thee: poor, desolate, and afflicted, carrying seven burdens when one is enough for thy poor strength; yet at the end, because thou hast loved thy Lord, it shall be well with thee. Do not attempt to explain God’s “well.” It is a better word than if it had been in the superlative degree. Grammatical increase would mean moral depletion. It is enough that God says, “Well done.” “Well” is better than “best” in such setting of words.
From what point did Haman proceed to the gallows? From a banquet of wine. Oh to think of it! from a banquet to the gallows! There is not such a distance between the two points as might at first appear. Nearly the worst things in all the world are banquets. How a man can live in a mansion-house and pray, is a problem which we can consider even if we cannot answer. It was the rich man in the parable who was called “fool.” We should have been sorry for him under that designation if we had not first heard his speech; but after hearing his speech we found that no other word precisely covered the occasion. The house of mourning is better than the house of feasting. There is a sadness which is to be preferred to laughter. There are funerals infinitely more desirable than weddings. But we are the victims of the senses; we like gold and silver, and satin and colour; we rub our skilled fingers over them and say, Behold the texture! see the lustre! admire the beauty! We are blind within. An awful irony, that a man should have eyes to see stones and trees, and no eyes wherewith to see spirits, angels, God! Men drink away their vision; men drown in their cups the divinity that stirs within them.
Is the matter then at an end here? No. Haman’s policy must be all reversed.
“On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen” ( Est 8:1 ).
Esther had another request to make “She fell down at his feet, and besought him with tears.” Then it was all over! What did she beseech the king to do?
“To put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then the king held out the golden sceptre toward Esther. So Esther arose and stood before the king. And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes [Oh this eloquent tongue! She knew it was all settled before it began], let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king’s provinces: for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?” ( Est 8:3-6 ).
Pathos will do more than logic. Would God all preachers knew that one simple, practical, eternal lesson! Tears conquer. It was all done. Ahasuerus made gracious reply; the king’s scribes were called at the time to write letters of reversal all over the empire
“To the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language “( Est 8:9 ).
It was the beginning of a gospel: Go ye into the provinces, and tell every Jew that he shall live. It was a great speech. There is a greater still made by the Jew whom we call the Son of. God, and worship as God the Son: “Go ye into all the world, and preach the gospel to every creature,” the gospel of pardon, acceptance, adoption, restoration, assured and immortal sonship.
Now will the Jews be merciful? Will they remember that
“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” ( Est 9:5 ).
That is human, but not the less awful. Who can be so bad as man? What beast can be so cruel as an unnatural parent? We have no excuse to offer for these men. If we had been reading a story rather than a history we should have had a different conclusion; we should have made the Jews almost divine: but the Jews were human, and therefore resentful and unforgiving. There is but one Man who can forgive sins.
A wonderful book is this book of Esther! We are told that the name of God does not once occur in it. How fond people are of counting times in which names appear! Observe, it is the name of God that is not in it: God himself is in every line of it. This distinction should be carefully marked by all men who are verbal statisticians, who take note of how many times the name of Christ appears in a sermon. The name of Christ may never be mentioned, and yet Christ may be in the sermon from end to end, the inspiration of its power, the secret of its pathos, the charm of its earnestness. It is but frivolous work to be counting the number of times in which the name of God occurs in this book or that, or the name of Christ occurs in this sermon or in that: is the Spirit Divine there? Is the thought from eternity or from time? Is it a mighty rushing sound from heaven, or is it but a whirlwind carrying nothing with it but thick dust? Men can answer the question well. There is a spirit in man, and the inspiration of the Almighty giveth him understanding If God be for us, who can be against us?
“Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed” ( Est 10:3 ).
What narrow escapes we have in life! How near being hanged was even Mordecai one night! Who can tell what will happen tomorrow? Blessed is that servant who when his Lord cometh shall be found waiting. The faithful servant shall be called up into friendship and honour and coronation. You are in great straits to-day to-morrow you may have great riches. “Hope springs eternal in the human breast.” There is a sentimental hope which is never to be trusted; there is a hope which is the blossom of righteousness or the music of reason. Every Christian has the spirit of hope given to him as part of his divine estate: quench not the Spirit. We are not delivered in order that we may crush our enemies; we are not Christians in order that we may slay the heathen; we have not been adopted into God’s family that we may go out with a naked sword to cut down every infidel, sceptic, atheist, and unbeliever: we are saved that we may save; we have this honour given to us that we may call others to the same great joy. Let us, if we are delivered men let us, if we are saved from peril, strait, and sore extremity let us show our gratitude by our benevolence.
So we part with the brilliant queen, in some respects the Lady Macbeth of her day. The oldest blood of history warmed her veins, and the light of generations of heroes shone in her glorious eyes. She was developed by circumstances. Now she is timid, calculating, half afraid, half ashamed: her courage comes and goes like the blood-tide on fair cheeks, and anon she is as an unquenchable fire. How carefully she laid her finger on the king’s pulse! How well she kept the neck of Haman within reach of her crushing heel! She saw wonders, too, in her dreams! Countless hosts of murdered Jews; women begging for pity, and so doubling the very agony they hoped to abate; children speared, and hurled into depths like refuse too vile to waste fire upon: then Mordecai, grey with grief, bowed down with sorrow’s invisible burden, and sad with woe never to be all known; his quivering old life now yielding to despair, and now rising to an impossible hope, herself, killed, and buried amid oaths and jeers and Haman, his breast a hell, rejoicing with infernal joy as the last Jew gasped and died. Then the dream changed: a king was approached, interested, mollified; a fair woman grasped a moral sceptre, addressed a heart-speech to a willing ear, transfixed with eloquent finger the prince of villains, and on a morning cool and bright the enemy who plotted the murder of others swung from a gallows fifty cubits high! Thus life hints itself in dreams. Thus in the night we see outlines invisible in the glare of day. Thus, and thus, and thus, the great Spirit comes to establish his infinite purpose. We do not strain the moral of the story by calling for an Esther to stand up in modest courage in the presence of devastating forces drunkenness, lust, selfishness, oppression, slavery, and all wrong. The Woman must deliver us. She knows the availing method: her tongue is the instrument of eloquence; her eyes see the path that lies through all the darkness; she can mark the time, estimate the forces that are foremost, and strike violently without violence, and mightily without exaggeration. We want no dramatic attitude, no public display, no vaunting ostentation or self-assertion; we want the might of light, the stratagem of love, the courage of faith, the word of deliverance. Are not women themselves beaten, starved, dishonoured? Are not children cast out, neglected, left to die? Are not lies triumphant, are not honour and truth thrown down in the streets? The true propriety is to be unselfishly sincere, high-minded, fearless, O that women would take up the sad world’s cause and live and die for Christ. When did Jesus discourage the ministry of women? When did he order them home with gruff disdain? Did he not need them all, and make them rich with his blessing?
Fuente: The People’s Bible by Joseph Parker
XXV
THE STORY OF ESTHER
Esther
Our subject for this discussion is “The Story of Esther.” First, a few words by way of general introduction to the book. The book of Esther belongs to what is called The Haggiographa, that is, the writings. The books of the Old Testament are divided into three groups: The Law, The Prophets, and The Writings. This book belongs to the third group. The time of this book is during the sixty years of silence between the dedication of the Temple and Ezra’s return. It should be located right between the sixth and seventh chapters of Ezra) perhaps about thirty-eight or thirty-nine years after the dedication, or 478 B.C.
The author is unknown, but unquestionably he was a Jew, possibly Ezra or Mordecai, but probably neither of them. The style is against Ezra as author, while the high praise of Mordecai is against Mordecai as author and, besides there are no first personal pronouns in the book referring to the author. It was evidently written by a Jew contemporary with Mordecai. Some say Joakim, the high priest, wrote it, but this is hardly probable, since he does not seem to have had a knowledge of the Persian court sufficient for such a task. The date is about 450 B.C.
There is a great deal of difference in the way the book of Esther is regarded by scholars and others. Many Gentiles have but little use for it, because it is such a Jewish book. Ewald, a great German critic, says that it is like coming down from heaven to earth to read Esther. Luther said he wished the book had never been written it is so Judaizing. So you see this book is variously estimated. The Jews value it highly. They maintain that the book of Esther will last when the prophets have perished. They always read it with great joy and say its place in the canon of the Holy Scriptures is unquestioned. But in many editions of the Bible it was not included; it was not considered worthy of a place. But by a large majority of the scholars it is included in the canon, as rightfully belonging to the Holy Scriptures.
The book was undoubtedly written to give a historical basis or ground for the Feast of Purim. This feast was observed for centuries before Christ in the month of March. The book was written by a Jewish patriot to give the occasion of this feast. This book has some peculiarities. The name of God is not once mentioned. There is no mention of prayer in it. There is not even a reference to Jerusalem nor the Temple. But it must be remembered that it is a national book; written for national purposes and from a national motive. It is intensely Jewish, referring to a tragic incident in their history, recounting the marvelous way in which they escaped from a great crisis. There are two allusions in the book to facts in previous Jewish history, viz: Mordecai’s captivity (Est 2:6 ) and the dispersion of the Jews in all the provinces (Est 3:8 ).
The book is real history. The arguments against the historicity of book are as follows:
1. According to the history of Herodotus, and that is our chief authority for the history of this period, especially Persian history, the queen of Ahasuerus at this time was Amastris, whom he married many years before the events found in the book of Esther could have happened, and she never was put away, but maintained a great influence over him and largely shaped the course of his life. She was a Persian woman of very bad personal traits: unscrupulous and crafty, controlling the king in many matters. She was entirely different from what Esther is pictured as being. Our reply to that argument will come up in a later reply to it.
2. The law of the land compelled the Persian monarchy to marry in the families of his own relatives, or five of the noblest Persian favorites. Thus it would have been impossible for a Jewish woman to have been made the queen.
3. Esther is regarded as the queen in this book. But she could only have been the chief favorite in the royal harem. This is probably the only position in which we can place her and be in harmony with the facts.
4. It is argued that the book clearly indicates that Haman knew the race of Mordecai, but not that of Esther. How could he be ignorant of the race?
5. The appalling massacre of their enemies by the Jews, seventy-five thousand at one time, seems incredible. It looks like the fancy picture of a novelist. The reasonable thing is to deny that seventy-five thousand citizens of the Persian Empire could be killed or butchered in such a way.
6. It is highly improbable that the massacre should have been deferred for eleven months after it was decreed. Lots were cast, and according to the lot Haman fixed the date of the decree which he had secured from the king. It is neither improbable nor by any means impossible, but perfectly true.
7. The story is so well knit together as to resemble a fairy tale. But cannot God arrange his providences as well as a writer could arrange them? Is God’s mind inferior to a novelist’s?
8. The religious element is in the background, and scarcely referred to either directly or indirectly. It is true that God is not directly referred to, nor is prayer mentioned, but God is implied, and there may be a reason for the silence in the matter of religion. The writer may have found it better to conceal the element of the Jewish religion than to reveal the power behind the throne.
9. Its moral tone is unworthy of Scripture. The best characters in the book are represented as ruthlessly demanding this massacre and then demanding its repetition, not satisfied with the butchery of five hundred people in one city alone, only satisfied when three hundred more were put to death. Such is at variance with the Scripture, and seems to be unworthy of a place in the canon, they say.
Now the arguments in favor of the historicity of the book are as follows:
1. It is true to the Persian manners and customs, even down to the minutest details. It is true to the life, times, and customs of the Persian people. No man could have written this book unless he was familiar with the Persian life in all of its details. So at once it is evident that it cannot be fiction.
2. The character of Xerxes, or Ahasuerus, is correctly pictured. Point by point this king can be matched with the picture and record of Herodotus, the great historian. The man who wrote this book must have known this king, or he never could have written the book as we have it.
3. The existence of the Feast of Purim itself must have some historical occasion and is a mighty argument for the historicity of the book. Critics have tried to account for this feast which has existed now for twenty-three or twenty-four hundred years in other ways, but have utterly failed. The only way to account for the feast is to accept the feast as actual history.
4. The great council in the third year in the reign of Ahasuerus mentioned in the first of the book of Esther, that is, the feast actually occurred and was called together to plan an expedition against Greece. That expedition he carried out as secular history plainly records. Then were fought the battles of Thermopylae and Marathon on the land, and the sea contest at Salamis, when the hosts of Persia were scattered like chaff before the Greek patriots. It is a historic fact that this great assembly came together in the third year of the reign of Ahasuerus.
5. There is no historical discrepancy in the book. The most critical of the German critics has failed to point out a single incident which contradicts history.
6. It makes its appeals to the chronicles of the kings of Persia, as found in the last chapter. The writer would not have dared to do that writing as he did in the land of Persia, if his record had not been true and he had not authority for what he wrote.
7. It tacitly, though not openly, recognizes a providence in history, and was written to record the divine providence in relation to God’s chosen people. Much scripture is written for the very purpose of recording God’s dealings with his people in their preservation, and the incidents of their natural existence. Why should not one book then be written with this great event as its real background?
8. The ruthless demand of Mordecai and Esther for the massacre of their enemies must be studied in the light of their age and the circumstances that had been forced upon them.
9. God’s providences may produce as good and as well knit a story as the imagination of a novelist. To deny that is really to deny the workings of divine providence, or to deny that God is as great as man.
The classic name of Ahasuerus is Xerxes, the boundaries of whose empire were India and Ethiopia. The places of the scenes of the book are Shushan, the palace of the Persian king, and the provinces.
We may now pursue our study of the book itself by taking up the story chapter by chapter as follows:
Chapter 1 : In the palace of Artaxerxes there is a great feast, lasting 180 days; his magnificence is displayed. A second great feast is made for the people of Shushan. There are revelling and drinking till the men are all drunken. The king is intoxicated. He commands to bring his wife, Vashti, for his drunken lords to look at, that he might display her beauty. The refusal of the queen to come and be insulted, the anger of the king, the advice of one of his counsellors, the issuing of the decree that all women, throughout the Persian Empire should ever after obey their husbands about as foolish a decree as any man ever made.
Chapter 2 : A new queen is sought. A bevy of beautiful girls is brought one by one before the king. Among them is Esther, a Jewess, brought up by Mordecai. She succeeds in pleasing the king and becomes queen. A great feast is made in honor of her. About that time a plot is discovered by Mordecai in which two of the king’s chamberlains plan to assassinate the king. Mordecai reveals the plot.
Chapter 3 : The promotion of Haman, the Agagite, to be prime minister. Mordecai, the Jew, refuses to bow down to him. Haman is angered and mortified. He will not be content with putting to death one Jew, but asks the king on promise of payment of a large sum of money for permission to put to death the entire Jewish nation, on the condition that he replace his loss out of the money of those he killed. The decree is granted. The lot is cast to decide the day. The edict goes forth that on that day eleven months hence all the Jews are to be put to death.
Chapter 4 : The grief of the Jews. Mordecai commands Esther to intercede on their behalf before the king. She asks him to fast three days on her behalf. The answer to Mordecai, “Do not think that thou thyself shall escape their massacre?”
Chapter 5 : Esther appears before the king, taking her life in her own hands, for it might mean death to appear before the king unbidden. She is accepted. This incident is to Esther like the experience of Nehemiah in the reign of Artaxerxes, the son of this same king. Everything seemed to depend upon the whim of this childish king. She invites him to a banquet. She knows how to get on the best side of him. She asks Haman to be with them also. Haman hears the news that he is to banquet with the king and his queen, and he is very much elated. He tells his wife about it, then complains about this man, Mordecai, who will not bow the knee to him. His wife says, “Get ready a gallows fifty cubits high and hang Mordecai on it.” He follows his wife’s advice and prepares the gallows.
Chapter 6 : Incidents leading up to the honoring of Mordecai. The state records are read. The story is told how the king’s life had been spared by a man named Mordecai. He asks the question, “Has this man been honored? He saved my life.” Answer, “No.” While he is thinking about this, Haman comes in. The king asks him, “What shall I do to the one I desire to highly honor?” Haman, thinking it is himself that the king desires to honor, gives this suggestion: “Put the king’s robe on him and a chain about his neck, and have the chief man in the kingdom lead his beast through the streets of the city.” He said that, thinking that he was to be thus honored himself. “All right,” said the king, “You go and do that to Mordecai,” and he had to do it. There was no escape from the king’s command. Then he went home like a sulky boy because he had been whipped. As soon as he reaches home, word comes that he is to go to the banquet.
Chapter 7 : The banquet passed off without incident. Persians were very fond of drinking and banquets. The king wanted to know what Esther demanded. She wanted time to get him in a good humor, so she asked that he come to another banquet. At this the king declared that he was ready to grant her request even to half of the kingdom. Now the time had come. She began to beg for her life and for the life of her people. We may imagine how the king felt when he learned that his favorite queen was to be killed. See how she works him up. Yes, she was to be killed, for the decree did not exclude even her. “Who is going to kill my very idol, my favorite queen?” “Why, this wicked Haman is going to do it.” This is another psychological moment. Haman begins to beg and to plead with Esther for his life; he even climbed up on the couch where she is reclining. The king thinks that he is even trying to add insult to injury, and so his rage knows no bounds. The servants say that he has made a gallows fifty cubits high on which to hang Mordecai. The king commands them to take the wretch and hang him on it.
Chapter 8 : Mordecai is promoted to Haman’s place and becomes chief minister. Esther begs that the decree against the Jews be revoked, but the law of the Medes and Persians changes not. The only thing that can be done is to issue another decree, so the king asks her what she will have. She and Mordecai have talked it over and she is ready for that request. She asks that the Jews have the privilege of slaying their enemies. There was no other way out of it. This shows Mordecai’s shrewdness and ability. There was great rejoicing among the Jews at this turn of affairs.
Chapter 9 : The day arrives. The Jews are prepared. The nobles help the Jews because a Jew is prime minister. The nobles knew on which side their bread was buttered. So they help the Jews and altogether, seventy-five thousand of the people are slain; five hundred in Shushan the palace alone. Esther and Mordecai make another request. Esther wants the massacre repeated. She wanted another day of butchery. I do not know why. The king grants it. There is great rejoicing among the Jews. This occurred on the fourteenth and fifteenth days of the month of Adar, or our month of March. Mordecai and Esther fix this day in which all the Jews shall celebrate this great event. She has the edict issued under the seal of Mordecai the prime minister, and so the feast is established. That is how this feast originated. Every year on the fifteenth of March, all the Jews celebrate it. They do not celebrate it in a very religious fashion now. Still they regard it as a great day.
Chapter 10 : This chapter speaks of the greatness of Mordecai, as the prime minister of the Persian king.
Now let us look at the chief characters of the book, as follows:
1. Ahasuerus : There is no question but that this Ahasuerus is the Xerxes of history, and is an exemplification of despotism. He was an absolute monarch, a despot. In him we see the outworkings of despotism. Caligula of the Roman Empire was a despot, and his despotism drove him mad. It is despotism that made this king, Xerxes, ridiculous in the eyes of the world. He was the slave of his ministers and servants. He knew nothing but what they told him. He was absolutely dependent upon them, for all of his information. He was like a child in his silly notions. His servants and nobles deceived and tricked him, and he was so suspicious of them that he was a very slave to his slaves. He was afraid of them, and they knew that if he suspicioned them, he would kill them, and so he was afraid of them, and they were afraid of him. He was the slave also of his passions. He spent his time drinking, eating, banqueting and satisfying his gluttony and lust. He was not much above the beast. Because the Hellespont wrecked his ships, he ordered it to be flogged. He was the slave of his whims and fancies, the slave of his temper and his feelings. He knew no control but his own will, the tool and the plaything of the favorite of his harem, willing to ruthlessly murder thousands of his own subject to satisfy his favorite queen. We must, however, say for him that he recognized the services of Mordecai in saving his life, and honored him. But he did this because it was called to his attention, and not because he sought it out or remembered it.
2. Vashti : She has been honored above many women in history. She is recognized as one who would forfeit her position and crown rather than to sacrifice her honor and her pride. She refused to obey the king at the risk of her own life. But she maintained her dignity and self-respect. She was valorous and womanly. She was having a feast with the women, and it is thought by some that she may have refused to do the king’s bidding because she had taken a little too much wine, hence was not much disposed to be ordered, but I rather think this is not true. She was a rare gem in the midst of that corrupt Persian Court.
3. Haman : This man’s name is a synonym for vanity and fulsome pride, ruthlessness and savagery, deceit, cruelty, and all that is ignoble. He is the incarnation of insane conceit. Honors made a fool of him. Now pride in itself is not such a bad thing. A man may have pride of the right sort and really be helped by it. But a man with this kind of pride wants everything in the universe to be his slave. Even preachers may have this disease. They sometimes think that everybody and everything ought to bow down to them. Because Mordecai would not bow his knee to Haman his vanity was hurt. When a man thus allows his vanity to rule him, he sees everything out of proportion. Haman could not be satisfied with the murder of Mordecai, but he must do the big thing and kill the nation. Vanity is insatiable, and often causes wars. It was this man’s vanity that led to his downfall.
4. Mordecai : He is one of the great characters of the book. He was a Jew and a poor one, but he was loyal to the king, under whose government he lived. The Jews have become citizens of nearly every nation in the world. Here we have a Jew the prime minister of the empire. One of the greatest prime ministers that Great Britain ever had was a Jew. Mordecai was faithful to his king. He was elevated to be prime minister, but it did not give him the “big head.” When he was led through the streets he did not feel puffed up. He had sense enough to know that that sort of thing would not last long. Here is a man who waited and worked. We do well to learn that lesson working and waiting and doing your best will bring its reward, in due time. God always has a place ready for the man who works and waits and does his best.
5. Esther : She was brought up in the family of Mordecai and trained by him. She was trained well beyond any doubt. She was beautiful but not spoiled by her beauty. She was able to use her beauty in the right way. Though she was the favorite of the king and was successful with him, it did not spoil her. She remained loyal to her uncle and did not forget him. Neither did she lose her religion when she became a queen in the most wicked court of her times. There is no mention that there was prayer connected with the three days fast, but doubtless there was. She takes her life in her own hands for her people. She knew how to manage the king. She outwitted the cunning Haman. She was severe. She was one of the greatest heroines of history, and she has been called by many the saviour of her people. She was beautiful, talented, brave, shrewd, and a womanly woman, yea, one of the greatest of women.
QUESTIONS
1. At what point in the history of Israel does the book of Esther come in?
2. Who wrote the book and when?
3. What of the canonicity of the book?
4. What was the purpose of the book?
5. What are the peculiarities of the book?
6. What two allusions in the book to facts in previous Jewish history?
7. Is the book real history and what arguments prove and confirm?
8. What was the classic name of the Persian king who married Esther and what were the boundaries of his empire.
9. What was the place of the scenes of the book?
10. Give the story of the book, chapter by chapter.
11. Give a character sketch of Ahasuerus, Vashti, Haman, Mordecai, and Esther, respectively.
12. What great lessons of the book and at what points in the story is God’s hand most plainly seen?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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.
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.
Though it was turned to the contrary
That the Jews had rule over them that hated them
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Esther Chapter 9
So accordingly it was done (Est 9 ). The Jews did gather themselves together and laid their hand upon all that sought their life. No man could withstand them. It is the evident type of the day when the Jew will be again restored to his due and proper place throughout the earth. And “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. 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.” And so we have the account given. But there is more. “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. 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, and let Haman’s ten sons be hanged upon the gallows.”
There are many that cannot understand this. And no wonder! They take Esther as the type of the Lord’s dealings with the church. One sees at once what profound confusion is made by that. Not so. It is the Gentile discarded, and it is the Jew called in; but righteousness will be the character of the reign of the kingdom by and by. Grace is what suits the church now. It would be perfectly unintelligible therefore to have Esther representing the church now. The execution of righteous vengeance would be altogether incompatible with the calling of the Christian – with the church’s place. But with the Jew called in to share the kingdom by and by – called into the honours of the kingdom – it is exactly in season. Then – when Messiah shall reign, and Jerusalem shall be His queen – will be found that word verified, “The nation and kingdom that will not serve thee shall perish.”
So it was in this day. Thus you see, whenever we get the truth, the word of God falls into its due place. We understand it, and we distinguish between things that differ; we rightly divide the word of truth. When, on the contrary, we in our anxiety apply things to that which concerns ourselves, we fall into great mistake, and destroy the proper place of the church of God, and our share of God’s heavenly affections. Our proper place now is to act suitably to Him who is at the right hand of God. But when the Lord Jesus leaves heaven for the earth – when He comes to reign, then righteousness will be the character of His kingdom, and terrible things will be done in righteousness, according to the 45th Psalm. Thus the execution of the ten sons of Haman is not the smallest difficulty when this is understood, for the Lord will not only smite at the beginning, but there will be a repetition of the blow: there will be a thorough clearance of the adversary, and of all that render but feigned obedience. The Lord will deal with them in that day that is coming.
And so the king commanded, and the Jews gathered themselves for another day. Not only those in Shushan “but the other Jews that were in the king’s provinces gathered themselves together, and stood for their lives, and slew of their foes seventy and five thousand, but they laid not their hands on the prey.” So that joy and gladness then fill the heart of the Jew. And Mordecai writes and sends letters to all the provinces, and thus the joy is spread throughout the whole earth. Not only so, but the Jews, as we are told, founded a feast upon this remarkable intervention of the providence of God.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Est 9:1-10
1Now in the twelfth month (that is, the month Adar), on the thirteenth day when the king’s command and edict were about to be executed, on the day when the enemies of the Jews hoped to gain the mastery over them, it was turned to the contrary so that the Jews themselves gained the mastery over those who hated them. 2The Jews assembled in their cities throughout all the provinces of King Ahasuerus to lay hands on those who sought their harm; and no one could stand before them, for the dread of them had fallen on all the peoples. 3Even all the princes of the provinces, the satraps, the governors and those who were doing the king’s business assisted the Jews, because the dread of Mordecai had fallen on them. 4Indeed, Mordecai was great in the king’s house, and his fame spread throughout all the provinces; for the man Mordecai became greater and greater. 5Thus the Jews struck all their enemies with the sword, killing and destroying; and they did what they pleased to those who hated them. 6At the citadel in Susa the Jews killed and destroyed five hundred men, 7and Parshandatha, Dalphon, Aspatha, 8Poratha, Adalia, Aridatha, 9Parmashta, Arisai, Aridai and Vaizatha, 10the ten sons of Haman the son of Hammedatha, the Jews’ enemy; but they did not lay their hands on the plunder.
Est 9:1 Although Haman was dead, there was still a large, organized group of anti-Semites (or at least opportunists who wanted their possessions) in the empire.
the month Adar See Special Topic: Ancient Near Eastern Calendars at Ezr 3:1.
on that day when the enemies of the Jews hoped to gain the mastery over them This phrase shows that anti-Semitism was pervasive throughout the empire, not just Haman and his family. The reason is unsettled, but usually it is the exclusivism of YHWH and the separation from indigenous culture which generates anger, fear, suspicion, and lack of bonding.
it was turned to the contrary The VERB (BDB 245, KB 253, Niphal INFINITIVE ABSOLUTE) shows the unseen hand of God which abrogated (1) the king’s command; (2) the hatred of Haman; and (3) the hostility of the attackers!
Est 9:2 The Jews assembled in their cities throughout all the provinces of King Ahasuerus This does not refer to separate cities manned by Jews, but simply to cities which had a Jewish population. The Jews gathered together to combine their strength on this day of calamity.
no one could stand before them This was one of the promises of holy war in Joshua and Judges (e.g., Deu 7:24; Deu 11:25; Jos 6:2; Jos 10:23).
for the dread of them had fallen on all the peoples This is another aspect of holy war (e.g., Exo 15:14-15; Exo 23:27; Deu 2:25; Deu 11:25; Jos 2:9).
Est 9:3 Mordecai’s place of influence and governmental power (cf. Est 9:4) even caused the Persian bureaucracy to be supportive of the Jewish issue! Can you imagine the problem these governmental officials faced with two conflicting royal decrees. They chose the latest one, which was supported by the current second-in-commandMordecai.
The Anchor Bible, vol 7B, adds the comment that the author of Esther mentions unexpected help from Persian governmental officials, but purposely does not mention the help of God (p. 86). This is a purposeful literary technique which emphasizes the unseen hand of God in history. There is an eternal redemptive purpose, Israel is crucial to that purpose, she will surely survive.
Est 9:7-10 The ten sons of Haman were killed on the set date of conflict! The will of God in the extermination of the Amalekites was finally complete (cf. Exo 17:16; Deu 25:17-19; 1Sa 15:3). The number ten symbolizes completeness!
Est 9:10 they did not lay hands on the plunder There are three possible reasons: (1) they did not want their motives to be impugned; (2) this was to show that the enemies were enemies of the state and their property reverted to the crown; and (3) it possibly related to their relationship to Agag and Saul who was commanded not to spare any Amalekite nor take their property, but Saul did (cf. 1Sa 15:3; 1Sa 15:9).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thirteenth. See note on Est 3:12.
commandment. Hebrew. dabar. See note on Est 1:12.
decree. Hebrew. dath. See note on Est 2:8.
power = mastery. See note on Est 8:11.
though, &c. Note the Parenthesis.
the Jews = the Jews themselves.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 9
So, when this day came,
there in the city of Shushan, there were five hundred men that were slain by the Jews ( Est 9:6 ).
Men who were seeking the evil of the Jews. And so they were able to take their vengeance upon their enemies, and throughout all the provinces actually there were a great number of people that the Jews actually put to death as they defended themselves. Seventy-five thousand were destroyed.
On the fourteenth day of the same month they rested, and made it a day of feasting and gladness. But the Jews that were at Shushan assembled together on the thirteenth day, and on the fourteenth day, and on the fifteenth day they rested, and made it a day of feasting and gladness. Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month of Adar the day of gladness and feasting, and a good day, of sending portions one to another ( Est 9:17-19 ).
Now, here was then instituted the Feast of Purim. Remember the word Pur? It means lot, and im is like an s. It makes it a plural in Hebrew. And so the Purim means lots. And so the Feast of Purim is actually a feast of lots, because Haman had determined by casting lots which day the Jews would be destroyed. And so, to the present day, on the thirteenth day of March in the Jewish calendar they have a day of, sort of, fasting and all, but then on the fourteenth day in the villages, and on the fifteenth day of March in the city of Jerusalem, the walled city, they celebrate the Feast of Purim to the present day.
Now they’ve modified the celebrations quite a bit. And the children dress up in costumes much like Halloween costumes. And the little girls will usually dress up like Esther, and some of the boys will dress up like Haman the bad guy, and others, of course, will dress in cowboy outfits and everything else, just like you see kids here at Halloween. Rather than trick-or-treating, they invite their friends over, and as it says here, there was feasting and gladness. They invite their friends over and they have cookies and goodies that they share together. And they have parties much like Halloween parties with the children all in costume, and it is a time of festival and all, in March there in Israel.
We have been over there the last two years during the Feast of Purim and I’ve seen the little children in their costumes, and they have cookies that they make that they call Haman’s ears. And they’re good cookies. But they will, a lot of times, have little plays, and the children will play-act the story of Esther and the villain, wicked Haman, and so forth. And they have these plays, and of course, its very colorful and very interesting; the Feast of Purim which was inaugurated here in the book of Esther, and is celebrated to the present day over there in Israel. One day in the villages on the fourteenth, and on the fifteenth within the city of Jerusalem, so it stretches out the holiday a little bit. “
Fuente: Through the Bible Commentary
Est 9:1-10
Est 9:1-10
INSTITUTION AND OBSERVANCE OF THE FEAST OF PURIM; CELEBRATING THE GREAT VICTORY OF ISRAEL ON THE THIRTEENTH OF ADAR;
THAT FATEFUL DAY ITSELF – THE THIRTEENTH OF ADAR
“Now in the twelfth month, which 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, on the day that the enemies of the Jews hoped to have rule over them (whereas it was turned to the contrary, that the Jews had rule over them that hated them), the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hands on such as sought their hurt: and no man could withstand them; for the fear of them was fallen upon all the peoples. And all the princes of the provinces, and the satraps, and the governors, and they that did the king’s business, helped the Jews, because the fear of Mordecai was fallen upon them. For Mordecai was great in the king’s house, and his fame went forth throughout all the provinces; for the man Mordecai waxed greater and greater. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would to them that hated them. And in Shushan the palace the Jews slew and destroyed five hundred men. And Parshandatha, and Dalphon, and Aspatha, and Poratha, and Adalia, and Andatha, and Parmashta, and Arisai, and Andai, and Vaizatha, the ten sons of Haman the son of Hammedatha, the Jews’ enemy, slew they; but on the spoil they laid not their hand.”
“The Jews gathered themselves together in their cities” (Est 9:2). “This does not mean exclusively Jewish cities, but cities where the Jews constituted an element in the population.” At this point in history, there were no exclusively Jewish cities outside of Judea.
“On such as sought their hurt” (Est 9:2). “Retaliation was limited to those who actively sought to kill the Jews.”
“All the princes … helped the Jews” (Est 9:3). Rawlinson believed that this did not include military help, but only moral support; but Dummelow wrote that, “The great massacre (Est 9:16) was, in part, the work of Persian authorities and their military forces.” The latter viewpoint seems more reasonable to this writer. F. C. Cook also agreed with this.
“The fear of Mordecai had fallen upon them” (Est 9:3). “It was clear to all the Persian authorities that both the king and Mordecai favored the Jews, and those who attacked the Jews would surely have brought wrath upon themselves.”
“And the Jews smote all their enemies” (Est 9:5). “There were many Persian citizens who took full advantage of the first decree and attacked their hated Jewish neighbors; but, deprived of government support, and faced by a newly encouraged people, they were totally defeated.”
“Parshandatha … the ten sons of Haman” (Est 9:7-10). “These names are Persian and traceable to old Persian roots.” This fact alone makes it impossible to accept the unsupported allegation of critics that, “The Book of Esther is fiction.” Such critics attempt to identify Esther as a fiction written in the times of the Maccabees; but who, on earth, three hundred years after the events related would have remembered, or could have invented, ten authentic Persian names for the sons of Haman?
“But on the spoil they laid not their hand” (Est 9:10). This statement occurs no less than three times in this chapter, appearing also in Est 9:15 and Est 9:16. “The Jews had a right to take the spoil, but they waived it, because they were fighting for survival, not for material gain. They were not the aggressors in this conflict, but they were defending themselves from their enemies who sought to slay them.”
E.M. Zerr:
Est 9:1-2. Since the preceding chapter came to a close, 9 months have passed. The date for the two famous edicts has arrived and the Jews have girded themselves for the conflict. They assembled in the cities, and were so successful in their own defense that the public mind was stirred up in their favor.
Est 9:3. The fear of Mordecai means they respected him for his righteousness of life. Because of this the officers of the city helped the Jews in their defense.
Est 9:4. Mordecai was in high standing in the household of the king as well as in the estimation of the people in general. He had not done anything that would be called great in the estimation of the world, but God was with him and was causing the tables to be turned in his favor.
Est 9:5. The mention of sword, and slaughter, and destruction, is for emphasis. The general idea is that complete victory over the enemy was achieved by them.
Est 9:6. If there would be any place where the citizens of a realm would have advantage it ought to be in their own capital city. But even that did not avail them anything in their aggression against the people of God.
Est 9:7-10. This paragraph merely states the names of Haman’s 10 sons as being among the slain. The importance of that fact will appear later. The additional news item is the fact that the Jews did not take possession of the spoil. The edict of the king would have permitted them to do so, but they spurned it with contempt.
Fuente: Old and New Testaments Restoration Commentary
In this final section of the Book we have an account, first, of the arrival of the fateful day and all that happened thereon. It was a day when the changed conditions in the case of Haman and Mordecai were revealed throughout the whole of the provinces. Men who had persecuted the Jews and were looking for the opportunity of wreaking their vengeance by royal decree found themselves filling the places which they had intended their foes to occupy.
In memory of the great deliverance the feast of Purim was established. According to Jewish tradition, “all the feasts shall cease in the days of the Messiah, except the feast of Purim.” It is a remarkable thing that while there have been breaks in the observance of’ the other great feasts, and some of them have been practically discontinued, this one has been maintained. It is always a time of rejoicing. The first part of the day is spent in the study of the Book of Esther and its exposition; the second is wholly given over to keeping holiday. Whatever view we may hold of the Book, it is certain that Jewish leaders have treated it as an exposition of the method by which God wrought deliverance for His people even while they were in exile.
Fuente: An Exposition on the Whole Bible
Deliverance by the Sword
Est 9:1-32
When the fateful day arrived, the Jews throughout the empire stood on the defense. As it appears from Est 9:16, seventy-five thousand of their assailants fell in the provinces and five hundred in Susa alone. Among these were the ten sons of Haman. No attempt at plunder was made by the victors. The second day was asked for probably to confirm the settled policy of Ahasuerus, and the exposure of the bodies of Hamans sons was rendered necessary by the virulent hatred entertained towards the Jews. Decisive measures were demanded to show their enemies the risk they would incur by pursuing Hamans policy. Haman was an Amalekite, and in this light we may recall Exo 17:14; Exo 17:16; Deu 25:19. In all this, especially in this terrible act of vengeance, we are reminded repeatedly of the change that Christs coming made in the world, even among religious people. Contrast Esther and Mary of Bethany!
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 9-1-19
The Deliverance
It was faith in the written word of the king that gave the Jews joy and gladness, even though the formerly dreaded thirteenth of Adar had not yet come. So does faith in the written word of God give boldness and confidence though the day of doom once feared has not yet arrived. The revelation of His grace and perfect love as revealed in the cross casteth out all fear, for faith is the substance (or confidence) of things hoped for, the evidence (or conviction) of things not seen (Heb 11:1). We walk by faith, not by sight, for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it (Rom 8:24, 25). It was not an inward emotion or a passing feeling that gave to the people of Esther and Mordecai the assurance that they would not be destroyed, as originally intended by Haman. They had something far better than that. Their tears were dried, their sorrow-assuaged in resting upon the word alone. This cannot be insisted on too strongly. There are many to-day seeking peace in an utterly wrong way. Some hope, because of a restful feeling within, that they have at last been accepted of God, and are now on the way to heaven. Others trust in the fact that they pray and attend to various religious duties; while many more are without any confidence at all, but hope at last to have an inward sense of pardon ere they die. To all of these classes we would say, Do not rest in anything short of the revealed word of God. That Word believed, joy and peace must follow; but it is faith first, peace afterwards.
To go direct to Scripture is the only safe way for every soul. For instance: I am a sinner; my awakened conscience troubles me about many things I had formerly treated as matters of indifference; an awful sense of condemnation and wrath hangs over me; I long for deliverance. I pray, and groan, and weep. Still there is no peace. I try to change my ways; break loose from old habits; forsake evil companions,-I am miserable even then. I perhaps go to church; submit to baptism; partake of the Lords Supper; give of my means to assist the cause of Christ. But alas, alas, all is in vain! I am only more and more aware of my true state since so great changes seem to be necessary to fit me for Gods presence. I have no as- surance that my sins are forgiven: and it is this I must know if I would be at peace. At last, wearied and almost hopeless, I come to the Word itself. Perhaps such a passage as Act 13:38, 39 meets my eye: Be it known unto you. Ah yes, that is it! I want to know. This awful uncertainty is what is harassing me and taking from me all rest, and plunging me into deepest anxiety. What is it that can be known in this verse? Be it known unto you that through this Man-that is, through Jesus-not through my prayers, my devotions, my benevolences, or my changed manner of life! Nor yet through the church, her services, her ministers, or her ordinances. No! blessed be God, I am turned from all these things-good as they may be in their place; I am turned to this Man, to Jesus-the Man of Calvary-the Man who is now in the glory. Through this Man is preached unto you,-how intensely personal it is: known unto you; preached unto you;-surely, then I cannot be mistaken in appropriating it to myself. Preached unto you the forgiveness of sins! Ah! That is what I want so earnestly. This is what I can never be happy without. How, then, is this preached forgiveness to be really mine,-known and enjoyed as mine? Here is the answer: By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Here, then, is the peace-giving testimony of Gods infallible Word. I can rest on that. I believe in the Lord Jesus. He died for me. I trust in Him alone. God declares all who so believe are justified from all things. I can trust His declaration. I have sure and perfect peace. Being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God (Rom 5:1, 2).
Resting on the word of the king, the Jews found peace. Now we are to learn how the word of the king is actually fulfilled. Now in the twelfth month, that is, the month Adar, on the thirteenth day of the same, when the kings commandment and his decree drew near to be put into execution, in the day that the enemies of the Jews hoped to have powder over them, (though it was turned to the contrary, that the Jews had rule over them that hated them,) 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 (vers. 1, 2). The day that had been so dreaded, ere the posts brought the message of grace, is now awaited with eager anticipation. It is to be a day of triumph and rejoicing to the Jews, and a day of overthrowing the power of their enemies. The government is for, not against, them. This is the reason of their gladness. 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. For Mordecai was great in the kings house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater (vers. 3, 4).
How truly had the word been fulfilled which says, Them that honor Me, I will honor; and they that despise Me shall be lightly esteemed! It will be remembered that in the beginning, when Mordecai sided with God, and refused to bow to the haughty enemy of Jehovah, that the kings servants wondered whether Mordecais matters would stand. How has the Lord vindicated His servant now! Not only have his matters stood, but the despised man who acted for God-although that meant at the time to be misunderstood by almost every one else-is now-waxing greater and greater. And so will it ever be that he who sides with God will be triumphant at last. It is not to be expected that natural men, or carnal Christians, will understand a man who takes this ground. He that is spiritual discerneth all things; yet he himself is discerned of no man (1Co 2:15-literal rendering). Such an one must ever be an enigma to men who reason from a human standpoint, and who have not the mind of Christ. But God will vindicate His servant in His own way and time, if all is humbly left in His hands. Of the greatest of all servants it is written that when He was reviled, He reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously (1Pe 2:23). And how gloriously has He been vindicated and exalted! Blessed Lord, may we Thy servants walk in Thy path until we see Thy face!
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. And in Shush an the palace the Jews slew and destroyed five hundred men (vers. 5, 6). It was the overthrowing of the enemies-not of the Jews only, but of the Lord. They impiously lifted their hands against the separated nation; and, however unfaithful they may have been, He made their troubles His own, and delivered their foes into their hands.
The Lord remembers, too, His word as to Amalek spoken in the wilderness so long ago: I will utterly put out the remembrance of Amalek from under heaven. Hence we read of the destruction of the last of the nation mentioned in Scripture. And Parshandatha, and Dalphon, and Aspatha, and Poratha, and Adalia, and Aridatha, and Parmashta, and Arisai, and Aridai, and Yajezatha, 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 (vers. 7-10). The last of this ungodly race have perished. Gods word, whether telling of grace or judgment, will be fulfilled to the letter.
As typifying the lusts of the flesh, what comfort there is for the Christian in the utter destruction of Amalek! The day is not far distant when the old nature that dwells in every believer, and is the cause of so much of our failure, and sins, and sorrow, will be completely removed; and with it all lust and pride: yea, everything that hinders spiritual enjoyment will be gone forever. This never occurs -while we are in the body. The dream of the eradication of inbred sin, and of perfection in the flesh while in this life, is not founded on the word of God. As long as we are in this scene we have to mortify our members which are upon the earth; but at the coming of our Lord Jesus Christ, and our gathering together unto Him, we shall be fully delivered from our hated foe: for our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body (or, transform the body of our humiliation), that it may be fashioned like unto the body of His glory (literal rendering); according to the working whereby He is able to subdue all things unto Himself (Php 3:20, 21). Then will the remembrance of the fleshly lusts that war against the soul, and now trouble us, be blotted out from under heaven.
A striking evidence of subjection to God is brought before us at the end of the verses noted above; upon the spoil they laid not their hand. The king had granted the spoil of them for a prey. But long before, God had said, when sending Saul to smite the Amalekites, that he should utterly destroy all that they had. They were to take no spoil in that day. Saul disobeyed the word and brought down Divine judgment upon himself and his house (1 Sam. 15, throughout). The scattered Jews of Esthers time manifest greater faithfulness. They abhor the spoil and refrain from touching it. As it was an Amalekite that .had stirred up the enmity of the people against them, they class all morally in the same category. It is an example of disinterested obedience beautiful to notice. They overcome the world but do not seek to profit through it nor derive benefit by indifference to that which they see to be evil.
The news of the slaughter in the city of Shushan is reported to the king at the close of the day. 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 kings provinces? now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done (ver. 12).
It would seem from Esthers reply that the day had closed in the midst of conflict. There were still a large number of persons who were evil disposed towards the Jews. 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 days decree, and let Hamans ten sons be hanged upon the gallows (ver. 13). It must be borne in mind that the decree simply granted the Jews the privilege of self-defense. It is no indiscriminate massacre that Esther desires, but another day of opportunity in which to meet their foes if they sought to rise against them. She also desires the ten sons of Haman to be hung up before the people as accursed according to Deu 21:22, 23. And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Hamans ten sons (ver. 14).
On the fourteenth day of the month therefore the Jews again met any who had the hardihood to oppose them and slew three hundred men at Shushan, over half the number of the previous day. Again we are told that on the prey they laid not their hands (ver. 15). They would not be enriched at the expense of the enemies of the Lord.
Throughout the rest of the empire they had been equally victorious. We read not of the death of even so much as one; but they slew of their foes seventy and five thousand, but they laid not their hands on the prey (ver. 16). Truly their sorrow had been turned into rejoicing. Weeping may endure for a night but joy cometh in the morning.
In the outside districts and distant provinces the fourteenth day was devoted to feasting and gladness, while in the palace-city the day following was so observed. It was a season of thanksgiving, and of congratulations one to another: gifts and portions being exchanged. From our record of it though, as described in vers. 17-19, it would be impossible to prove that they remembered the Lord in it at all, and gave the glory to Him. This, however, is but in keeping with the character of the book. There can be no question as to their hearts going out in gratitude to the God of their fathers who had so mercifully interfered on their behalf; but in describing their joy, as in making known their former sorrow, His name is unmentioned in the record, because they are not where He can publicly own them. How loudly does this very silence speak to every opened ear! God could do all Ave have been noting in our study of this book for His people who refused to gather to the place where He had set His name, (and where a few afflicted and poor ones were trying amidst many discouragements to rebuild His ruined temple and to order their ways according as they found it written), but though He so graciously watches over them in His providence, and loves them unto the end, He nevertheless takes care that the inspired record of it all shall not so much as mention His name.
Fuente: Commentaries on the New Testament and Prophets
THE THIRTEENTH DAY OF ADAR AND THE FEAST OF PURIM
CHAPTER 9
1. The resistance and victory of the Jews (Est 9:1-11)
2. Esthers 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 Hamans 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 (Israels 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 Gods 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 Nebuchadnezzars dream image and in Daniels 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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 3552, bc 452
in the twelfth: Est 3:7, Est 3:13, Est 8:12
hoped: Act 12:11
though it was turned: Deu 32:36, 2Sa 22:41, Psa 30:11, Isa 14:1, Isa 14:2, Isa 60:14-16, Rev 11:18
Reciprocal: Gen 49:28 – the twelve Ezr 6:15 – Adar Est 9:17 – of the same Est 9:18 – on the thirteenth Pro 11:11 – it Phi 1:12 – rather
Fuente: The Treasury of Scripture Knowledge
Est 9:1. The kings 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 kings 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Est 9:1. The enemies of the Jews. The Chaldean paraphrase says that no nation appeared in arms against the Jews but Amalek; and these were infatuated to their own destruction. The troubles which the Israelites experienced from them were perpetual. Hence Saul greatly erred in stopping his victories when he had taken their cities, their king, and their cattle. The number which fled was sufficient to multiply, and become a perpetual scourge to the nation that spared them. Now however they received the reward of their wickedness. God blotted out the name of Amalek from under heaven. Deu 25:17.
Est 9:10. On the spoil laid they not their hand. That was the kings right, as appears from the forfeiture of Hamans estates. It was the law of the Persians, as it is of all nations, that those who fall in revolt, forfeit their lives and their lands to the crown.
Est 9:16. The other Jewsstood for their lives. They could not easily counteract the first edict for their destruction; therefore they defended themselves, and probably to some excess of human blood.
REFLECTIONS.
The people of God are always surrounded with a host of foes, who watch and wait an occasion to do them harm. The Samaritan rancour, after a lapse of thirty years, had somewhat subsided. Now Amalek, and others, rejoiced in hope of giving the Jews a total fall. Hence it would be well for religious denominations to avoid persecuting one another, and to conduct themselves with prudence and good affection to all the world, for the world is sufficiently willing to act against them.
We see here the folly of this court in pretending to infallibility. The law of the Medes and Persians neither altered nor changed, they never revoked a decree; yet here they were obliged to counteract Hamans decree by another, which authorized the Jews to defend themselves. Hence the Jewish enemies were confident, and so incautious, as not to conceal the murderous purposes of their hearts. They openly enrolled themselves in the unhappy list doomed to fall by the sword of the Jews. So on them as well as on Haman, the cruel enmity of their hearts was requited. Hence we see, that in Gods account, a wicked intention is a criminality next to the actual perpetration of the deed. The enemies thought the bloody day far too long postponed; but alas, when it came they thought it far too soon, seventy five thousand of them perished at a stroke.
The storm being over, the Jews had a day of triumph, not of massacre; a day of rejoicing, not of sorrow; a day of feasting, not of fasting. So when the darkest cloud menaces the sanctuary, the Lord is able to disperse it with a wind in one moment.
The Jews wisely ordained that those two days should be kept as a festival to all generations, that the recollection of this great salvation might never cease. They were struck, and all the empire could not but own, that the hand of God had directed the lucky day to fall by lot, in the middle of the last month. This circumstance, little in itself, gave sufficient time for the wheels of providence to move, and for the divine counsel to operate in all parts of the vast empire. The satraps, seeing Esther and Mordecai at the head of affairs, had time to consult their interests. So with perfect ease the Lord takes the wise in their own craftiness, and entangles the wicked in their own net. In this instructive history we see on the broadest scale, that no counsel against the Messiah or his people shall prosper, farther than as a sanctifying scourge. Let us therefore trust in God alone; for under his wings we have protection, and everlasting defence.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Est 9:6-16. The Jews Successful against their Enemies.Adar 13th, the dreadful day, comes at last. What were the Jews to do? There were many partisans of Haman, some 500 at least in the city alone; there were thousands more in the land, ready to carry out the first decree. Should Mordecai and all Jews sit still and see their wives and children butchered, and be butchered themselves? The Hamanites attack: the Jews defend themselves. There fell of those who attacked, in Shushan itself, some 500, and in all the empire 15,000 as the LXX says, although the Heb. exaggerates and says 75,000. Was this mere wanton bloodshed on the Jews part? The tale rather pictured for the suffering people of Judah how their brave comrades, the Maccabees, had faced and fought and felled the cruel armies of Antiochus under Nicanor. And now the writer adds a touch of fine national self-respect, saying: No Jew took booty of the fallen mens goods. The Jew believed it would be base thus to steal, as the Persians had meant to do. We see what sort of society Jesus arose among, and sought to bless.
This chapter is full of repetitions, easily detected, as, e.g. thrice we read, The Jews took no booty. Erbt has suggested that only the following were in the original: Est 9:1-3, Est 9:5-10, Est 9:16; Est 9:24 f., Est 9:29; Est 9:31 a, Est 9:32. All the rest are later marginal remarks, that have slipped into the text. The most unfortunate of the additions is Est 9:13, which pictures Esther asking permission for the Jews to go on killing on a second day. The LXX is clearly the earlier and truer text: it has no hint that such a request was made. It is probably correct that Esther was represented by the novelist as asking that Hamans ten sonsalready deadbe impaled like their father; and that is pitiable, although not so cruel as it looks, and it is not at all strange. It resembles our English use of the spikes of Temple Bar: it is the one hard feature imputed to any Jew.
Est 9:20-32. Institution of the Feast of Purim.We come now to the establishment of the perpetual annual festival of Purim (p. 104), commemorating the great salvation. Quite possibly our tale was written to provide a short epic that could be read at the festival: and so Esther is read every year at the celebrations lasting from the 13th to the 15th of Adar. This festival had become very popular by the time of Josephus, A.D. 37100, and he repeats the story of it much as we find it in the Gr. version. He includes much which the Heb. has cut out (see Ant. xi. 6). In the Middle Ages, Purim became a central season of rejoicing, with all sorts of merry-making combined around it. Especially did the men and boys at the celebration services in the synagogues beat with wooden hammers on the benches, whereon was written in chalk the word HAMAN. We may see herein that the festival was a sort of sharing and rejoicing in the Maccabee victories, for the word Maccabee is the Heb. for Hammerer, as Maccab means a hammer. Judas hammered Antiochus and his hosts. [This popular explanation of the name is open to objections; see EBi. cols. 1947, 2850f.A. S. P.]
Our tale tells how there was a strong desire to prolong the time of festival, and so two days were devoted to it (Est 9:21), whereon all provision of help was made for poor folk, and there were also mutual kindly treatings. Since we read in 2Ma 15:36 that the victory over Nicanor fell on the 13th of Adar, the day before the day of Mordecai, two days seem to have been employed from the first. Perhaps even three days were occupied in the great feastings, for Adar 13th was the day of victory, and while that was to be honoured says 2 Mac., with thanksgiving, the addition in Est 9:17-23 says that the 14th and the 15th came to be honoured as the times of special festivities (p. 104). Then the 14th would come to be called specially Mordecais Day. We need not be surprised that the Jews devoted two and even three days to these rejoicings: indeed they added ere long another celebration called Hanukkah (p. 104), in Chislew (December), three months earlier, to honour the earliest victories of Judas in 168166 and also his cleansing and restoration of the Temple after its sad desecration by Antiochus. The importance to the Jews of that great Maccaban salvation has not been fully realised by us. But it was indeed the re-establishment of the Throne of David, and it was also the initiation of those wonderful apocalyptic and Messianic movements which culminated in Christianity.
There is notably very little said about the Memorial Festival; and its name, the word Purim, is mysterious: perhaps it was made so purposely. There is no real Heb. explanation for it. An old Assyrian word, Puhru, was used long before as the name of the annual assembly of the Gods under the presidency of Marduk, the God of Fate; at which assembly were determined the fates of men for the year to come. The Assyrian empire had been destroyed c. 607 B.C., but this term Puhru may have remained in popular speech for centuries, to be adopted at last by the Jews. De Lagarde pointed out that LXX uses the word Phrourai, and not Purim; and he thought at one time that Phrourai represented the Persian Pharwardigan, which was a Festival for the Dead, a sort of All Saints Day at the close of the year. But he abandoned this view later on. [Driver (IOT9, p. 485) says with reference to the LXX form of the word preferred by Lagarde, Whatever the etymological difficulties attaching to the term, the form Purim is supported by the tradition of the feast itself.A. S. P.] In any case, the origin of the term seems to have been among a non-Jewish people, and this may account for the evident effort that the scribes made to discourage the festival. For some such reason they may have cut out of the original tale all its references to Yahweh, the God of Israel, and much else that was religious in the story.
Fuente: Peake’s Commentary on the Bible
THE JEWS VICTORIOUS
(vv. 1-17)
On the day prescribed in both decrees, when the enemies of the Jews expected to destroy all the Jews in the Persian empire, the tables were turned completely, for besides having the king’s permission to fight for their lives, the Jews were given power from God to defeat and destroy all their enemies (v. 1).As it was permitted them, the Jews gathered together to make a united stand against the many who sought their destruction, and their energy was such that no one could withstand them (v. 2).In fact, all the officials of government helped the Jews because Mordecai’s position of prominence influenced them greatly (v.3).In a coming day too the greatness of the Lord Jesus will have wonderful effect in turning Gentiles to seek the true blessing of Israel.
At this time Mordecai’s greatness increased tremendously throughout all the kingdom of Persia (v. 4).Though Christ today is still despised and rejected of men, yet God knows how to change that fact amazingly, as He will when Israel bows to His authority.Then not only Israel will be blessed, but the nations of the world will give allegiance to Him who is “King of kings and Lord of lords.”
Thus the victory of the Jews was complete.We read of no Jews being killed, but the number of their enemies killed was great.In Shushan alone on that day 500 were killed.Ten men are mentioned by name who were evidently leaders, as well as the ten sons of Haman.Interestingly, the Jews did not take any plunder from their enemies (v. 10), which shows they were not moved by lust for gain, a picture of the pure justice that will characterize the establishment of the kingdom of the Lord Jesus.
When information was given to the king as to the number killed in Shushan, the king spoke of this to Esther and asked her if she had any further petition (vv. 11-12). She asked that another day be given in order to rid Shushan of the Jews’ enemies, and also to have Haman’s ten sons hanged (v. 13).Of course, this was after they had been killed, therefore intended to impress the populace with the enormity of Haman’s guilt.The king gave his consent to this.Haman’s sons were hanged, and the Jews gathered together the next day, killing 300 enemies of the Jews. It must have been that those 300 had before shown themselves to be the Jews’ enemies.Again, the Jews did not take any plunder.
Only at Shushan did the second day’s slaughter take place.The Jews throughout the rest of the land in gathering together, killed 75,000 of their enemies in the one day, the 13th day of the month Adar, and they also took no plunder (v. 16).On the 14th day they rested and made the day one of feasting and gladness (v. 17).God had made their victory complete, though even then His name is not mentioned.
THE FEAST OF PURIM INSTITUTED
(vv. 18-32)
The Jews at Shushan, however, having engaged for two days in destroying their enemies, rested on the 15th day of the month, making it a day of feasting and gladness (v. 18). Since those in the surrounding villages had done this on the 14th day of the month (v. 19), Mordecai wrote letters to all the Jews that both the 14th and 15th days of that month were to be considered holidays for the Jews from that time every year, a time for giving gifts to one another and to the poor(vv. 20-22).The Jews accepted this as a yearly feast because they considered that the memory of this whole occasion should not be allowed to fade from their minds.Thus, verses24-25 recount briefly the history of the plot of Haman the Agagite to annihilate the Jews, casting Pur, that is, the lot, which in the case of Haman,was identified with the consultation of evil spirits.But though his scheme at first seemed to be successful, by the intervention of Esther whom the king not only respected, but loved, there was a complete exposure of the whole plot, with the result that the wickedness of Haman recoiled on his own head, he and his sons being hanged on the gallows he had erected for Mordecai.
We are not told who wrote this book of Esther, but whoever it was was conversant with the Jewish captivity in Persia and knew this history well. It seems he would not deliberately avoid using God’s name in the book; but the book is a vital part of God’s word, who would not publicly link His name with Israel, though working for them behind the scenes.
The feast of two days at this time established by the Jews was called Purim, referring to Pur, the lot cast by Haman with the object of destroying the Jews.Very likely the Jews were conversant with Solomon’s proverb, “The lot is cast into the lap, but its every decision is from the Lord” (Pro 16:33).Haman had expected demon power to be exerted in backing him up; but no doubt the Jews recognized that the Lord had intervened with His own clear decision.Yet, while the Jews surely did recognize the Lord’s hand in this, still, God did not allow His name to be even mentioned publicly.
The feast of Purim was thus established and imposed by the Jews upon themselves and their descendants with the urgent responsibility of celebrating these days every year, and continued in every family of the Jews, wherever they were, that the memory of this great occasion should not be allowed to fade from their minds (vv. 26-28).
We may be sure that news of this occasion reached the returned remnant of Judah in
Jerusalem with little delay.Though they had shown devoted faithfulness to the Lord in returning to the land, they would surely not have hard feelings toward those who had not returned, rather would be concerned as to how their brethren fared in the foreign country. Out of love for their brethren, no doubt they would gladly adopt the celebration of the feast of Purim.Indeed, through all the centuries this feast has continued among the Jews.
In all of these instructions it seems strange that God is not mentioned, though it is plainly evident that it was God’s hand of protecting care that had been over the Jews to deliver them from their enemies. Very likely the Jews did include God’s name in their celebration, but scripture says nothing of this because the condition of the Jews at that time was really lacking in any evidence of obedience to God.He was virtually disowning them publicly though caring for them behind the scenes.
Thus, the history here speaks of Purim as a feast of the Jews, not a “feast of the Lord.” Lev 23:1 speaks of “The Feasts of the the Lord,” but in Joh 2:13, the Passover is called “the Passover of the Jews,” and another feast of the Lord was called “the Jews’ Feast of Tabernacles”(Joh 7:2).Why?Because it was not primarily the Lord’s honor that the Jews sought, but their own enjoyment.What sad disrespect for the Lord’s feasts!
Mordecai sent letters to all the Jews in the 127 provinces of the kingdom of Persia with the object of confirming the yearly observance of the Feast of Purim at the appointed time. Esther also was identified with this decree. From that time the observance of the Feast of Purim has been continued in Israel, observed even where Jews are scattered in other lands.
Fuente: Grant’s Commentary on the Bible
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 {a} turned to the contrary, that the Jews had rule over them that hated them;)
(a) This was by God’s great providence, who turns the joy of the wicked into sorrow, and the tears of the godly into gladness.
Fuente: Geneva Bible Notes
5. The Jews’ self-defense 9:1-19
The king gave the Jews permission to defend themselves by killing their enemies. Evidently this meant that they not only met attack with resistance, but in some cases they initiated attack against those who they knew would destroy them. [Note: See Baldwin, pp. 100-2.] These would have been people such as Haman’s sons, who would have sought retaliation for their father’s death in typical ancient Near Eastern fashion. Anti-Semitism has a very ancient history. Apparently it was widespread at this time, but the Jews did not plunder their enemies (Est 9:15-16).
"The deliberate decision not to enrich themselves at the expense of their enemies would not go unnoticed in a culture where victors were expected to take the spoil. The very novelty of such self-denial would be remarked upon and remembered, and taken as proof of the upright motives of the Jewish communities." [Note: Ibid., p. 105.]
The absence of explicit reference in the text to God helping His people does not deny His help. Instead, it reflects the attitude of the Jews who chose to ignore God’s commands, through Isaiah and Jeremiah, to return to the land (Isa 48:20; Jer 29:10; Jer 50:8; Jer 51:6; cf. Deuteronomy 28). They had pushed God aside in their lives, as Mordecai and Esther apparently had done to some extent. Nevertheless, God remained faithful to His promises, in spite of His people’s unfaithfulness (cf. 2Ti 2:13).
Evidently Esther had learned of a plot in Susa to attack the Jews on Adar 14 (March 8; Est 9:13). The purpose of hanging the bodies of Haman’s 10 executed sons on the gallows was to disgrace them and to discourage other enemies of the Jews from attacking them (cf. Deu 21:22-23; Num 16:27; Num 16:32-33; Num 25:4; Jos 7:24-25; 1Sa 31:8-12; 2Sa 21:6). Almost twice as many people died in the royal precincts of Susa as in the rest of the city. The word "capital" in Est 9:6 really refers to the acropolis, the royal section of the capital city of Susa.
|
Enemies killed by the Jews |
|
Number |
Place |
Date |
References |
|
500 men |
in the acropolis of Susa |
Adar 13 (March 7) |
Est 9:6; Est 9:12 |
|
75,000 people |
in other parts of the empire |
Adar 13 (March 7) |
Est 9:16 |
|
300 men |
in Susa |
Adar 14 (March 8) |
Est 9:15 |
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
MORDECAI
Est 2:5-6; Est 4:1; Est 6:10-11; Est 9:1-4
THE hectic enthusiast who inspires Daniel Deronda with his passionate ideas is evidently a reflection in modern literature of the Mordecai of Scripture. It must be admitted that the reflection approaches a caricature. The dreaminess and morbid excitability of George Eliots consumptive hero have no counterpart in the wise, strong Mentor of Queen Esther, and the English writers agnosticism has led her to exclude all the Divine elements of the Jewish faith, so that on her pages the sole object of Israelite devotion is the race of Israel. But the very extravagance of the portraiture keenly accentuates what is, after all, the most remarkable trait in the original Mordecai. We are not in a position to deny that this man had a living faith in the God of his fathers; we are simply ignorant as to what his attitude towards religion was, because the author of the Book of Esther draws a veil over the religious relations of all his characters. Still the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel, the expenditure of thought and effort on the protection of his threatened people.
The first mention of the name of Mordecai introduces a hint of his national connections. We read, “There was a certain Jew in Shushan the palace, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” {Est 2:5-6} Curious freaks of exegesis have been displayed in dealing with this passage. It has been thought that the Kish mentioned in it is no other than the father of Saul, in which case the ages of the ancestors of Mordecai must rival those of the antediluvians, and it has been suggested that Mordecai is here represented as one of the original captives from Jerusalem in the reign of Jeconiah, so that at the time of Xerxes he must have been a marvellously old man, tottering on the brink of the grave. On these grounds the genealogical note has been treated as a fanatical fiction invented to magnify the importance of Mordecai. But there is no necessity to take up any such position. It would be strange to derive Mordecai from the far-off Benjamite farmer Kish, who shines only in the reflected glory of his son, whereas we have no mention of Saul himself. There is no reason to say that another Kish may not have been found among the captives. Then it is quite possible to dispose of the second difficulty by connecting the relative clause at the beginning of Est 5:6 -“who had been carried away”-with the nearest antecedent in the previous sentence-viz., “Kish the Benjamite.” If we remove the semicolon from the end of Est 5:5, the clauses will run on quite smoothly and there will be no reason to go back to the name of Mordecai for the antecedent of the relative; we can read the words thus-“Kish the Benjamite who had been carried away,” etc. In this way all difficulty vanishes. But the passage still retains a special significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, a descendant of one of the captive contemporaries of Jeconiah, and therefore most likely a scion of a princely house. The preservation of his ancestral record gives us a hint of the sort of mental pabulum on which the man had been nurtured. Living in the palace, apparently as a porter, and possibly as a eunuch of the harem, Mordecai would have been tempted to forget his people. Nevertheless it is plain that he had cherished traditions of the sad past, and trained his soul to cling to the story of his fathers sufferings in spite of all the distractions of a Persian court life. Though in a humbler sphere, he thus resembled Artaxerxes cup-bearer, the great patriot Nehemiah.
The peculiarity of Mordecais part in the story is this, that he is the moving spirit of all that is done for the deliverance of Israel at a time of desperate peril without being at first a prominent character. Thus he first appears as the guardian of his young cousin, whom he has cherished and trained, and whom he now introduces to the royal harem where she will play her more conspicuous part. Throughout the whole course of events Mordecais voice is repeatedly heard, but usually as that of Esthers prompter. He haunts the precincts of the harem, if by chance he may catch a glimpse of his foster child. He is a lonely man now, for he has parted with the light of his home. He has done this voluntarily, unselfishly-first, to advance the lovely creature who has been committed to his charge, and secondly, as it turns out, for the saving of his people. Even now his chief thought is not for the cheering of his own solitude. His constant aim is to guide his young cousin in the difficult path of her new career. Subsequently he receives the highest honours the king can bestow, but he never seeks them, and he would be quite content to remain in the background to the end, if only his eager desire for the good of his people could be accomplished by the queen who has learnt to lean upon his counsel from her childhood. Such self-effacement is most rare and beautiful. A subtle temptation to self-regarding ambition besets the path of every man who attempts some great public work for the good of others in a way that necessarily brings him under observation. Even though he believes himself to be inspired by the purest patriotism, it is impossible for him not to perceive that he is exposing himself to admiration by the very disinterestedness of his conduct. The rare thing is to see the same earnestness on the part of a person in an obscure place, willing that the whole of his energy should be devoted to the training and guiding of another, who alone is to become the visible agent of some great work.
The one action in which Mordecai momentarily takes the first place throws light on another side of his character. There is a secondary plot in the story. Mordecai saves the kings life by discovering to him a conspiracy. The value of this service is strikingly illustrated by the historical fact that, at a later time, just another such conspiracy issued in the assassination of Xerxes. In the distractions of his foreign expeditions and his abandonment to self-indulgence at home, the king forgets the whole affair, and Mordecai goes on his quiet way as before, never dreaming of the honour with which it is to be rewarded. Now this incident seems to be introduced to show how the intricate wheels of Providence all work on for the ultimate deliverance of Israel. The accidental discovery of Mordecais unrequited service, when the king is beguiling the long hours of a sleepless night by listening to the chronicles of his reign, leads to the recognition of Mordecai and the first humiliation of Haman, and prepares the king for further measures. But the incident reflects a side light on Mordecai in another direction. The humble porter is loyal to the great despot. He is a passionately patriotic Jew, but his patriotism does not make a rebel of him, nor does it permit him to stand aside silently and see a villainous intrigue go on unmolested, even though it is aimed at the monarch who is holding his people in subjection. Mordecai is the humble friend of the great Persian king in the moment of danger. This is the more remarkable when we compare it with his ruthless thirst for vengeance against the known enemies of Israel. It shows that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a foreign government. The shining examples of Joseph and Daniel have set the same idea before the world for the vindication of a grossly maligned people, who, like the Christians in the days of Tacitus, have been most unjustly hated as the enemies of the human race. The capacity to adapt itself loyally to the service of foreign governments, without abandoning one iota of its religion or its patriotism, is a unique trait in the genius of this wonderful race. The Zealot is not the typical Jew-patriot. He is a secretion of diseased and decayed patriotism, True patriotism is large enough and patient enough to recognise the duties that lie outside its immediate aims. Its fine perfection is attained when it can be flexible without becoming servile.
We see that in Mordecai the flexibility of Jewish patriotism was consistent with a proud scorn of the least approach to servility. He. would not kiss the dust at the approach of Haman, grand vizier though the man was. It may be that he regarded this act of homage as idolatrous-for it would seem that Persian monarchs were not unwilling to accept the adulation of Divine honours, and the vain minister was aping the airs of his royal master. But, perhaps, like those Greeks who would not humble their pride by prostrating themselves at the bidding of an Oriental barbarian, Mordecai held himself up from a sense of self-respect. In either case it must be evident that he showed a daringly independent spirit. He could not but know that such an affront as he ventured to offer to Haman would annoy the great man. But he had not calculated on the unfathomable depths of Hamans vanity. Nobody who credits his fellows with rational motives would dream that so simple an offence as this of Mordecais could provoke so vast an act of vengeance as the massacre of a nation. When he saw the outrageous consequences of his mild act of independence, Mordecai must have felt it doubly incumbent upon him to strain every nerve to save his people. Their danger was indirectly due to his conduct. Still he could never have foreseen such a result, and therefore he should not be held responsible for it. The tremendous disproportion between motive and action in the behaviour of Haman is like one of those fantastic freaks that abound in the impossible world of “The Arabian Nights,” but for the occurrence of which we make no provision in real life, simply because we do not act on the assumption that the universe is nothing better than a huge lunatic asylum.
The escape from this altogether unexpected danger is due to two courses of events. One of them-in accordance with the reserved style of the narrative-appears to be quite accidental. Mordecai got the reward he never sought in what seems to be the most casual way. He had no hand in obtaining for himself an honour which looks to us quaintly childish. For a few brief hours he was paraded through the streets of the royal city as the man whom the king delighted to honour, with no less a person than the grand vizier to serve as his groom. It was Hamans silly vanity that had invented this frivolous proceeding. We can hardly suppose that Mordecai cared much for it. After the procession had completed its round, in true Oriental fashion Mordecai put off his gorgeous robes, like a poor actor returning from the stage to his garret, and settled down to his lowly office exactly as if nothing had happened. This must seem to us a foolish business, unless we can look at it through the magnifying glass of an Oriental imagination, and even then there is nothing very fascinating in it. Still it had important consequences. For, in the first place, it prepared the way for a further recognition of Mordecai in the future. He was now a marked personage. Ahasuerus knew him, and was gratefully disposed towards him. The people understood that the king delighted to honour him. His couch would not be the softer nor his bread the sweeter, but all sorts of future possibilities lay open before him. To many men the possibilities of life are more precious than the actualities. We cannot say, however, that they meant much to Mordecai, for he was not ambitious, and he had no reason to think that the kings conscience was not perfectly satisfied with the cheap settlement of his debt of gratitude. Still the possibilities existed, and before the end of the tale they had blossomed out to very brilliant results.
But another consequence of the pageant was that the heart of Haman was turned to gall. We see him livid with jealousy, inconsolable until his wife-who evidently knows him well-proposes to satisfy his spite by another piece of fanciful extravagance. Mordecai shall be impaled on a mighty stake, so high that all the world shall see the ghastly spectacle. This may give some comfort to the wounded vanity of the grand vizier. But consolation to Haman will be death and torment to Mordecai.
Now we come to the second course of events that issued in the deliverance and triumph of Israel, and therewith in the escape and exaltation of Mordecai. Here the watchful porter is at the spring of all that happens. His fasting, and the earnest counsels he lays upon Esther, bear witness to the intensity of his nature. Again the characteristic reserve of the narrative obscures all religious considerations. But, as we have seen already, Mordecai is persuaded that deliverance will come to Israel from some quarter, and he suggests that Esther has been raised to her high position for the purpose of saving her people. We cannot but feel that these hints veil a very solid faith in the providence of God with regard to the Jews. On the surface of them they show faith in the destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure it has a future. It has survived the most awful disasters in the past. It seems to possess a charmed life. It must emerge safely from the present crisis. But Mordecai is not a fatalist whose creed paralyses his energies. He is most distressed and anxious at the prospect of the great danger that threatens his people. He is most persistent in pressing for the execution of measures of deliverance. Still in all this he is buoyed up by a strange faith in his nations destiny. This is the faith that the English novelist has transferred to her modern Mordecai. It cannot be gainsaid that there is much in the marvellous history of the unique people, whose vitality and energy, astonish us even to-day, to justify the sanguine expectation of prophetic souls that Israel has yet a great destiny to fulfil in future ages.
The ugly side of Jewish patriotism is also apparent in Mordecai, and it must not be ignored. The indiscriminate massacre of the “enemies” of the Jews is a savage act of retaliation that far exceeds the necessity of self-defence, and Mordecai must bear the chief blame of this crime. But then the considerations in extenuation of its guilt which have already come under our notice may be applied to him. The danger was supreme. The Jews were in a minority. The king was cruel, fickle, senseless. It was a desperate case. We cannot be surprised that the remedy was desperate also. There was no moderation on either side, but then “sweet reasonableness” is the last thing to be looked for in any of the characters of the Book of Esther. Here everything is extravagant. The course of events is too grotesque to be gravely weighed in the scales that are used in the judgment of average men under average circumstances.
The Book of Esther closes with an account of the establishment of the Feast of Purim and the exaltation of Mordecai to the vacant place of Haman. The Israelite porter becomes grand vizier of Persia! This is the crowning proof of the triumph of the Jews consequent on their deliverance. The whole process of events that issues so gloriously is commemorated in the annual Feast of Purim. It is true that doubts have been thrown on the historical connection between that festival and the story of Esther. It has been said that the word “Purim” may represent the portions assigned by lot, but not the lottery itself, that so trivial an accident as the method followed by Haman in selecting a day for his massacre of the Jews could not give its name to the celebration of their escape from the threatened danger, that the feast was probably more ancient, and was really the festival of the new moon for the month in which it occurs. With regard to all of these and any other objections, there is one remark that may be made here. They are solely of archaeological interest. The character and meaning of the feast as it is known to have been celebrated in historical times is not touched by them, because it is beyond doubt that throughout the ages Purim has been inspired with passionate and almost dramatic reminiscences of the story of Esther. Thus for all the celebrations of the feast that come within our ken this is its sole significance.
The worthiness of the festival will vary according to the ideas and feelings that are encouraged in connection with it. When it has been used as an opportunity for cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes, its effect must have been injurious and degrading. When, however, it has been celebrated in the midst of grievous oppressions, though it has embittered the spirit of animosity towards the oppressor-the Christian Haman in most cases-it has been of real service in cheering a cruelly afflicted people. Even when it has been carried through with no seriousness of intention, merely as a holiday-devoted to music and dancing and games and all sorts of merry-making, its social effect in bringing a gleam of light into lives that were as a rule dismally sordid may have been decidedly healthy.
But deeper thoughts must be stirred in devout hearts when brooding over the profound significance of the national festival. It celebrates a famous deliverance of the Jews from a fearful danger. Now deliverance is the keynote of Jewish history. This note was sounded as with a trumpet blast at the very birth of the nation, when, emerging from Egypt no better than a body of fugitive slaves, Israel was led through the Red Sea and Pharaohs hosts with their horses and chariots were overwhelmed in the flood. The echo of the triumphant burst of praise that swelled out from the exodus pealed down the ages in the noblest songs of Hebrew Psalmists. Successive deliverances added volume to this richest note of Jewish poetry. In all who looked up to God as the Redeemer of Israel the music was inspired by profound thankfulness, by true religions adoration. And yet Purim never became the Eucharist of Israel. It never approached the solemn grandeur of Passover, that prince of festivals, in which the great primitive deliverance of Israel was celebrated with all the pomp and awe of its Divine associations. It was always in the main a secular festival, relegated to the lower plane of social and domestic entertainments, like an English bank-holiday. Still even on its own lines it could serve a serious purpose. When Israel is practically idolised by Israelites, when the glory of the nation is accepted as the highest ideal to work up to, the true religion of Israel is missed, because that is nothing less than the worship of God as He is revealed in Hebrew history. Nevertheless, in their right place, the privileges of the nation and its destinies may be made the grounds of very exalted aspirations. The nation is larger than the individual, larger than the family. An enthusiastic national spirit must exert an expansive influence on the narrow, cramped lives of the men and women whom it delivers from selfish, domestic, and parochial limitations. It was a liberal education for Jews to be taught to love their race, its history and its future. If-as seems probable-our Lord honoured the Feast of Purim by taking part in it, Joh 5:1 He must have credited the national life of His people with a worthy mission. Himself the purest and best fruit of the stock of Israel, on the human side of His being, He realised in His own great mission of redemption the end for which God had repeatedly redeemed Israel. Thus He showed that God had saved His people, not simply for their own selfish satisfaction, but that through Christ they might carry salvation to the world.
Purged from its base associations of blood and cruelty, Purim may symbolise to us the triumph of the Church of Christ over her fiercest foes. The spirit of this triumph must be the very opposite of the spirit of wild vengeance exhibited by Mordecai and his people in their brief season of unwonted elation. The Israel of God can never conquer her enemies by force. The victory of the Church must be the victory of brotherly love, because brotherly love is the note of the true Church. But this victory Christ is winning throughout the ages, and the historical realisation of it is to us the Christian counterpart of the story of Esther.