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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 9:1–19. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious. Neither side was surprised; for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority.
I.The enemies of the Jews were the aggressors.
They hoped, notwithstanding the latter edict, to have power over them, by virtue of the former (Est 9:1), and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt, Est 9:2. The Chaldee paraphrase says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction. Some had such an inveterate implacable malice against the Jews that Haman's fall and Mordecai's advancement, instead of convincing them, did but exasperate them, and make them the more outrageous and resolute to cut all their throats. The sons of Haman, particularly, vowed to avenge their father's death, and pursue his designs, which they call noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sat still, and attempted nothing against the people of God, not a hair of their head would have fallen to the ground: but they cannot persuade themselves to do that; they must be meddling, though it prove to their own ruin, and roll a burdensome stone, which will return upon them.
II.But the Jews were the conquerors.
That very day when the king's decree for their destruction was to be put in execution, and which the enemies thought would have been their day, proved God's day, Psa 37:13. It was turned to the contrary of what was expected, and the Jews had rule over those that hated them, Est 9:1. We are here told,
1.What the Jews did for themselves (Est 9:2): They gathered themselves together in their cities, embodied, and stood upon their defence, offering violence to none, but bidding defiance to all. If they had not had an edict to warrant them, they durst not have done it, but, being so supported, they strove lawfully. Had they acted separately, each family apart, they would have been an easy prey to their enemies; but acting in concert, and gathering together in their cities, they strengthened one another, and durst face their enemies. Vis unita fortior - forces act most powerfully when combined. Those that write of the state of the Jews at this day give this as a reason why, though they are very numerous in many parts, and very rich, they are yet so despicable, because they are generally so selfish that they cannot incorporate, and, being under the curse of dispersion, they cannot unite, nor (as here) gather together, for, if they could, they might with their numbers and wealth threaten the most potent states.
2.What the rulers of the provinces did for them, under the influence of Mordecai. All the officers of the king, who, by the bloody edict, were ordered to help forward their destruction (Est 3:12, Est 3:13), conformed to the latter edict (which, being an estopel against an estopel, had set the matter at large, and left them at liberty to observe which they pleased) and helped the Jews, which turned the scale on their side, Est 9:3. The provinces would generally do as the rulers of the provinces inclined, and therefore their favouring the Jews would greatly further them. But why did they help them? Not because they had any kindness for them, but because the fear of Mordecai fell upon them, he having manifestly the countenance both of God and the king. They all saw it their interest to help Mordecai's friends because he was not only great in the king's house, and caressed by the courtiers (as many are who have no intrinsic worth to support their reputation), but his fame for wisdom and virtue went out thence throughout all the provinces: in all places he was extolled as a great man. He was looked upon also as a thriving man, and one that waxed greater and greater (Est 9:4), and therefore for fear of him all the king's officers helped the Jews. Great men may, by their influence, do a great deal of good; many that fear not God will stand in awe of them.
3.What God did for them: he struck all people with a fear of them (Est 9:2), as the Canaanites were made afraid of Israel (Jos 2:9, Jos 5:1), so that, though they had so much hardiness as to assault them, yet they had not courage to prosecute the assault. Their hearts failed them when they came to engage, and none of the men of might could find their hands.
4.What execution they did hereupon: No man could withstand them (Est 9:2), but they did what they would to those that hated them, Est 9:5. So strangely were the Jews strengthened and animated, and their enemies weakened and dispirited, that none of those who had marked themselves for their destruction escaped, but they smote them with the stroke of the sword. Particularly,
(1.)On the thirteenth day of the month Adar they slew in the city Shushan 500 men (Est 9:6) and the ten sons of Haman, Est 9:10. The Jews, when on the feast of Purim they read this book of Esther, oblige themselves to read the names of Haman's ten sons all in one breath, without any pause, because they say that they were all killed together, and all gave up the ghost just in the same moment. - Buxt. Synag. Jud. c. 24. The Chaldee paraphrase says that, when these ten were slain, Zeresh, with seventy more of his children, escaped, and afterwards begged their bread from door to door.
(2.)On the fourteenth day they slew in Shushan 300 more, who had escaped the sword on the former day of execution, Est 9:15. This Esther obtained leave of the king for them to do, for the greater terror of their enemies, and the utter crushing of that malignant party of men. The king had taken account of the numbers that were put to the sword the first day (Est 9:11), and told Esther (Est 9:12), and asked her what more she desired. "Nothing," says she, "but commission to do such another day's work." Esther surely was none of the blood-thirsty, none of those that delight in slaughter, but she had some very good reasons that moved her to make this request. She also desired that the dead bodies of Haman's ten sons might be hanged up on the gallows on which their father was hanged, for the greater disgrace of the family and terror of the party (Est 9:13), and it was done accordingly, Est 9:14. It is supposed that they were hanged in chains and left hanging for some time.
(3.)The Jews in the country kept to their orders, and slew no more of their enemies than what were slain the thirteenth day, which were in all, among all the provinces, 75,000, Est 9:16. If all these were Amalekites (as the Jews say), surely now it was that the remembrance of Amalek was utterly put out, Exo 17:14. However, that which justifies them in the execution of so many is that they did it in their own just and necessary defence; they stood for their lives, authorized to do so by the law of self-preservation, as well as by the king's decree.
(4.)In these several executions it is taken notice of that on the prey they laid not their hand, Est 9:10, Est 9:15, Est 9:16. The king's commission had warranted them to take the spoil of their enemies for a prey (Est 8:11), and a fair opportunity they had of enriching themselves with it; if Haman's party had prevailed, no doubt, they would have made use of their authority to seize the goods and estates of the Jews, Est 3:13. But the Jews would not do so by them,
[1.]That they might, to the honour of their religion, evidence a holy and generous contempt of worldly wealth, in imitation of their father Abraham, who scorned to enrich himself with the spoils of Sodom.
[2.]That they might make it appear that they aimed at nothing but their own preservation, and used their interest at court for the saving of their lives, not for the raising of their estates.
[3.]Their commission empowered them to destroy the families of their enemies, even the little ones and the women, Est 8:11. But their humanity forbade them to do that, though that was designed against them. They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation.
5.What a satisfaction they had in their deliverance. The Jews in the country cleared themselves of their enemies on the thirteenth day of the month, and they rested on the fourteenth day (Est 9:17), and made that a thanksgiving day, Est 9:19. The Jews in Shushan, the royal city, took two days for their military execution, so that they rested on the fifteenth day, and made that their thanksgiving-day, Est 9:18. Both of them celebrated their festival the very day after they had finished their work and gained their point. When we have received signal mercies from God we ought to be quick and speedy in making our thankful returns to him, while the mercy is fresh and the impressions of it are most sensible.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
This contention of Queen Esther, in which she fights to have her enemies aggressively attacked and wiped out, expresses the zeal and ingenuity of the true queen, that is, of the holy Church which harasses her enemies without respite and struggles to scatter them completely and subject them to itself. It is in her voice that the Psalmist speaks: “I will harass my enemies, and I will encompass them, and I will not turn away until they are ruined; I will afflict them, and they cannot stand” (Psalms 18). In Shushan she killed first five hundred men, then three hundred, since she shows that not only those who refuse to repent their sins, but also those who fail to adorn their faith in the holy Trinity with good works, are worthy of perpetual death. So it happens that just as the Jews killed, in the course of two days, seventy-five thousand of their enemies, so too the faithful strive and attempt to truly defeat and scatter, in the light of the two Testaments, all those enemies who—because they are devoted to the five senses of the body, and experience the Law of God in the flesh—refuse to know it in spirit, complete and perfected by spiritual dogma through the sevenfold grace of the Holy Spirit. And yet no one wants to touch any of their property, because the chosen believers would never consent to sully themselves with the wickedness of the damned; rather, they make themselves in every way foreign to and separate from the false dogmas, and the evil deeds, of such people.
Queen Esther’s endeavor to successfully crush her enemies and root them out reveals the eagerness and zeal of a true queen, namely, of the holy church that constantly fights against her enemies and strives to defeat them completely and subdue them. And it is her voice the psalmist uses when he says, “I pursued my enemies and overtook them; and did not turn back until they were consumed. I struck them down so that they were unable to rise.” And when she first kills five hundred people in Susa, and then three hundred, she shows that eternal death awaits not only those who do not want to repent of their sins, but also those who neglect to adorn the faith of the Holy Trinity with good works.
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Summary
Esther 9:13 records Queen Esther's final, strategic requests to King Ahasuerus following the initial day of the Jewish people's successful self-defense throughout the Persian Empire. Specifically addressing the situation in the capital city of Shushan, Esther petitions for an extension of the royal decree allowing the Jews to continue their defense for another day, and crucially, for the public hanging of Haman's ten sons upon the gallows, even though they had already been slain. This verse marks a definitive moment of triumph and the complete reversal of fortune for the Jewish people, solidifying their victory and publicly shaming their adversaries.
Context
Literary Context
Esther 9:13 immediately follows the account of the Jewish people's successful self-defense on the 13th day of Adar, as empowered by the king's counter-decree (Esther 8:11-13). Verse 10 explicitly states that Haman's ten sons were among the 500 enemies slain in Shushan. Esther's request for their public hanging, therefore, is not about execution but about a post-mortem display of justice and humiliation, serving as a powerful deterrent and a visible symbol of the complete reversal of fortune. This request comes directly after King Ahasuerus asks Esther what more she desires, indicating his continued favor and her strategic leverage in securing the Jewish community's safety and vindication. The subsequent verses detail the king's immediate approval and the execution of her request, leading to further Jewish victories and the establishment of the Feast of Purim.
Historical & Cultural Context
The practice of publicly displaying the bodies of executed criminals or enemies was common in the ancient Near East, serving as a stark warning and a symbol of ultimate disgrace. While the exact method of "hanging" (Hebrew: talah) could refer to impalement on a stake or suspension, its purpose was to shame the deceased and their lineage, deterring others from similar actions and demonstrating the absolute power of the ruling authority. The Persian Empire, known for its strict laws and decrees, would have understood the profound implications of such a public act. For the Jewish people, this act of justice resonated with their understanding of divine retribution, where the wicked are ensnared by their own devices. The capital city of Shushan, being the seat of imperial power, was particularly significant for such a public demonstration, ensuring maximum impact and broadcasting the king's unwavering support for the Jewish people.
Key Themes
This verse powerfully encapsulates several overarching themes of the Book of Esther. It highlights divine providence, subtly revealing God's unseen hand orchestrating events through human agents like Esther and Mordecai to protect His people from annihilation, even though God is not explicitly mentioned in the book. The request for the public display of Haman's sons underscores the theme of poetic justice and reversal of fortune, where the very instrument of Haman's intended malice—the gallows he prepared for Mordecai—becomes the means of his family's public disgrace. This dramatic turn of events, from intended genocide to triumphant self-defense and public vindication, is central to the narrative, echoing the biblical principle that "the wicked is snared by the work of his own hands" as seen in Psalm 9:16. Furthermore, the verse contributes to the theme of God's covenant faithfulness, demonstrating His unwavering commitment to His people, even in exile and under threat, ultimately paving the way for the institution of Purim as a perpetual memorial of their deliverance. The persistent threat and the need for a second day of defense in the capital also emphasize the theme of perseverance in the face of adversity.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to suspend," especially "to gibbet." In the context of ancient Near Eastern judicial practices, it often referred to a public display of the executed, not necessarily by neck strangulation, but by suspending the body, often on a pole or tree, after death or as the means of death. Its use here, for sons already slain in battle, emphasizes the extreme humiliation and public disgrace intended for Haman's lineage. It was a visible sign of utter defeat and the king's absolute judgment against those who had sought to harm his loyal subjects.
This term literally means "tree" or "wood," and by extension, refers to the wooden structure used for hanging or impalement. The use of "tree" or "wood" for an instrument of execution carries a connotation of shame and curse in ancient Israelite thought (Deuteronomy 21:22-23). Here, it specifically refers to the very structure Haman had prepared for Mordecai, which ultimately became the instrument of Haman's own demise (Esther 7:10). Its repeated mention underscores the profound irony and complete reversal of fortune that defines the book, transforming an intended instrument of Jewish destruction into a monument of their oppressors' downfall.
This word denotes a "royal edict or statute." It signifies a binding legal pronouncement from the king, carrying the full weight of imperial authority. The mention of "this day's decree" refers to the counter-decree issued by King Ahasuerus (Esther 8:11-13) which empowered the Jews to defend themselves. Esther's request for an extension of this dâth for another day in Shushan highlights the critical importance of royal sanction in the Persian Empire, emphasizing that the Jewish people's actions were not rebellion but legally sanctioned self-defense, ensuring their actions were legitimate and protected by the highest authority.
Verse Breakdown
"Then said Esther, If it please the king,"
This opening phrase highlights Esther's continued respect for royal protocol and her strategic wisdom. Even in a position of strength and favor, she approaches the king with deference, ensuring her requests are framed within the bounds of his authority and pleasure. This demonstrates her shrewdness and understanding of court dynamics, recognizing that even a powerful queen must operate within established legal and social norms to secure her objectives effectively.
"let it be granted to the Jews which [are] in Shushan to do to morrow also according unto this day's decree,"
Esther's primary request is for an extension of the self-defense decree specifically for the Jews in Shushan, the capital. This suggests that the threat in Shushan was particularly concentrated, or that Esther sought to ensure a complete and decisive eradication of all remaining enemies within the city, leaving no room for future plots or retaliation. It underscores the severity of the initial threat and the need for thoroughness in securing the Jewish community's safety, ensuring that the victory was comprehensive and lasting in the heart of the empire.
"and let Haman's ten sons be hanged upon the gallows."
This second, highly significant request is for the public display of Haman's ten sons, who had already been killed in battle (Esther 9:10). This act was not for their execution but for their post-mortem humiliation and a powerful visual deterrent. It demonstrated to all in the capital the king's absolute judgment against Haman's house and the complete triumph of the Jews over their adversaries. It symbolically cemented the reversal of Haman's evil plot and the vindication of the Jewish people, serving as a stark warning to anyone contemplating similar malice.
Literary Devices
The verse is rich with Irony, as Haman's ten sons, part of the very lineage intended to annihilate the Jews, are now subjected to the ultimate public disgrace on the type of structure Haman himself prepared for Mordecai. This is a powerful reversal of fortune, a central theme in Esther, where the tables are completely turned on the oppressors, and the wicked fall into the pit they dug for others. The repeated mention of "gallows" (or "tree") serves as a potent symbol of Haman's ultimate downfall and the triumph of justice, transforming an instrument of intended malice into a monument of divine retribution. The request itself represents a climax of the Jewish people's vindication, marking a definitive end to the immediate threat and ensuring the permanence of their victory through a public spectacle of judgment and humiliation for their enemies.
Theological and Thematic Connections
Esther 9:13 powerfully illustrates the biblical principle of divine justice and the ultimate consequences of evil. While God is not explicitly named in the book, His providential hand is undeniably at work, orchestrating events to protect His covenant people. Haman's plot, driven by malice and antisemitism, is utterly thwarted, and his own family suffers a public disgrace that mirrors the humiliation he intended for Mordecai and all Jews. This serves as a profound reminder that those who plot evil against God's people ultimately face the repercussions of their own schemes, often through the very means they devised for others. The complete and public nature of this judgment in Shushan underscores the finality of the victory and the vindication of the innocent, demonstrating that no scheme against God's purposes will ultimately succeed.
Reflection and Application
Esther 9:13 offers a potent lesson on the triumph of justice and the importance of courageous and strategic leadership in the face of injustice. Esther's bold and persistent request, even after the initial victory, demonstrates a profound commitment to ensuring the complete and lasting safety of her people and securing a definitive end to the threat. For believers today, this passage encourages us to stand firm against all forms of evil and oppression, trusting that God is sovereignly at work, even in situations where His presence may not be immediately apparent or explicitly named. It reminds us that while evil may seem to triumph for a season, God's ultimate justice will prevail, and those who seek to harm His purposes or His people will ultimately face the consequences of their actions. We are called to be instruments of God's justice and compassion, speaking truth to power, advocating for the vulnerable, and working for righteousness, knowing that our efforts, empowered by His Spirit, can contribute to His redemptive plan and the establishment of His kingdom on earth.
Questions for Reflection
FAQ
Why did Esther request that Haman's sons be hanged if they were already dead?
Esther's request for the public hanging of Haman's ten sons, who had already been slain in battle (as stated in Esther 9:10), was not for their execution but for their post-mortem public display. This act served several crucial purposes in the ancient world. Firstly, it was a profound act of public humiliation and disgrace for Haman's lineage, signaling the complete and utter defeat of his house and the absolute failure of his genocidal plot. Secondly, it acted as a powerful deterrent, sending an unmistakable message to any remaining enemies or potential future adversaries in the capital city of Shushan that the king's judgment against those who threatened the Jews was absolute and final. It visually cemented the Jewish victory and the reversal of Haman's evil scheme, ensuring no one would dare challenge the Jewish community again in the immediate future by demonstrating the severe consequences of such actions.
Christ-Centered Fulfillment
While the Book of Esther does not explicitly mention God, the narrative of unexpected deliverance and the dramatic reversal of fortune finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Haman's plot to annihilate the Jews, and its dramatic reversal through Esther's courage and divine providence, foreshadows the cosmic battle against sin and death, and God's ultimate victory through His Son. Just as Esther secured a decree that allowed the Jews to defend themselves and triumph over their enemies, so Christ, through His death and resurrection, secured a definitive victory over sin, death, and the spiritual powers that held humanity captive. The "gallows" upon which Haman's sons were displayed for public shame—a symbol of curse and defeat—is profoundly transformed by the cross of Christ. On that "tree," Jesus bore the curse of humanity's sin, becoming a public spectacle of suffering, yet through His sacrifice, He disarmed the principalities and powers, making a public spectacle of them, triumphing over them in it (Colossians 2:14-15). He destroyed the one who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong slavery (Hebrews 2:14-15). The public display of Haman's sons symbolized the end of a specific threat; the cross of Christ symbolizes the definitive end of sin's dominion and the ultimate triumph of God's redemptive love, offering eternal deliverance, reconciliation, and life to all who believe. His victory is not just a reversal of fortune, but a complete re-creation and new covenant established for all eternity, as promised in passages like Jeremiah 31:31-34.