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Commentary on Esther 9 verses 1–19
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.
When the whole nation of Israel was about to perish, blessed Esther defeated the tyrant’s anger simply by fasting and praying to God. By faith she changed the ruin of her people into safety. Those days are feast days for Israel; they used to call a feast when an enemy was slain or a conspiracy against the people was broken up and Israel was delivered. That is why Moses established the Feast of the Passover: because Pharaoh was killed and the people were delivered from bondage. So then, especially when tyrants were slain, temporal feasts and holidays were established in Judea. Now, however, the devil, that tyrant against the whole world, is slain. Therefore, our feast does not relate only to time but to eternity. It is a heavenly feast! We do not announce it as a shadow or a picture or a type but as the real thing.
In the face of all this, brothers and sisters, what should we do but give thanks to God, the king of all? Let us start by crying out the words of the psalm, “Blessed is the Lord, who has not let them eat us up.” Let us keep the feast in that way that he has established for our salvation—the holy day of Easter—so that we, along with the angels, may celebrate the heavenly feast. Remember that Israel, coming out of affliction to a state of rest, sang a song of praise for the victory as they kept the feast. And in the time of Esther the people kept a feast to the Lord because they had been delivered from a deadly decree. They called a feast, thanking and praising the Lord because he had changed the situation for them. Therefore, let us keep our promises to the Lord, confess our sins, and keep the feast to him—in behavior, moral conduct, and way of life. Let us keep it by praising the Lord, who has disciplined us so lightly but has never failed us nor forsaken us nor stopped speaking to us.
Now, the Scripture tells us that some of the Jews carried out the killing of their enemies on the thirteenth day of the month of Adar, and stopped their slaughter on the fourteenth day when they held this festival; but that others carried out the killing of their enemies for two days, i.e. the thirteenth and the fourteenth of the aforementioned month, and finally held a formal rest on the fifteenth when they left off the slaughter. And this can only mean that some of the saints, having completed the labors which they carried out in the service of God by performing it according to the proper doctrine and living it properly, now have in their hands—even before the time of universal judgment—the Sabbath rest of eternal peace; while others endure in the flesh until the final day of resurrection, so that once all their enemies have been bested they will be suddenly changed through God’s power, and will attain eternal rest and blessed immortality for both their souls and their bodies. This we know from the statement that the apostle makes when he writes to the Corinthians: “Behold the mystery I am telling you: we will all, it is true, rise again, but we will not all be changed. In a moment, in the blink of an eye, at the final trumpet, the dead will rise up uncorrupted, and we will be changed” (1 Corinthians 15). And to the Thessalonians: “For this we say to you in the word of the Lord: we will not precede those who are sleeping, since the Lord himself—in his command, and in the voice of the archangel, and in the trumpet of God—will come down from Heaven. And the dead who are in Christ will rise up first, and then those of us who are still alive, we who still remain, will be taken up together with those in the clouds to meet the Lord in the air; and so we will be with the Lord always” (1 Thessalonians 4).
After all, the number fourteen, which contains twice seven, symbolizes the rest of souls from labor and worry of every kind; and fifteen, which combines the numbers seven and eight, prefigures the coming rest and the immortality of both souls and bodies; and so, once the mass of the chosen have completed the labors of the present life and victory over every enemy has been achieved, they will rejoice in the kingdom of Heaven in their eternal exultation and their love for one another. And there will be no end to this joy, because there will no longer be any further labors to cause us unhappiness.
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SUMMARY
Esther 9:17 marks a pivotal moment for the Jewish people across the Persian Empire, transitioning from a period of intense conflict and existential threat to one of widespread celebration. Following their divinely enabled victory over those who sought their annihilation, this verse records that the Jews in the provinces ceased their defensive actions on the fourteenth day of the month Adar, transforming it into a day of joyous feasting and profound gladness. This communal act of celebration serves as a foundational element for the annual festival of Purim, commemorating their miraculous deliverance and the complete reversal of their fortunes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Juxtaposition by sharply contrasting the intense conflict and mortal danger of the thirteenth day of Adar with the peaceful rest and joyous celebration of the fourteenth. This dramatic contrast powerfully highlights the profound and divinely orchestrated reversal of fortune experienced by the Jewish people. The phrase "feasting and gladness" serves as a form of Repetition of a central theme found throughout the Purim narrative, emphasizing the profound joy and relief that consistently followed their deliverance. This phrase also functions as Symbolism, where the communal act of feasting represents not merely eating, but a collective expression of victory, profound thanksgiving, and the restoration of peace and well-being. The entire narrative, culminating in this joyous celebration, is an extended example of Divine Irony, as the very day intended for their destruction becomes the day of their triumph and the beginning of their annual celebration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:17 profoundly illustrates God's active, though often unseen, providence in the affairs of humanity. Despite the unique absence of God's explicit name in the book of Esther, His sovereign hand is undeniably evident in the miraculous reversal of Haman's genocidal plot. The transformation from a day of dread and potential annihilation to one of "feasting and gladness" serves as a powerful testament to God's unwavering faithfulness to His covenant people, even when they are in exile and seemingly abandoned. This verse underscores the timeless theological truth that God works through human agents and seemingly ordinary circumstances to accomplish His divine purposes, turning mourning into dancing and despair into joy. It calls believers across generations to recognize and celebrate God's deliverances in their own lives, remembering His past faithfulness as an unshakeable anchor for future hope and trust in His ongoing care.
REFLECTION AND APPLICATION
Esther 9:17 serves as a powerful and enduring reminder that even in the darkest valleys of life, God is actively at work, orchestrating deliverance and turning our deepest sorrows into profound joy. Just as the Jewish people paused to commemorate their hard-won victory with feasting and gladness, we too are called to intentionally remember and celebrate God's faithfulness in our own lives. This verse encourages us to cultivate a posture of deep gratitude, acknowledging the countless moments when God has intervened, provided, or protected us, even when His presence felt hidden or His hand unseen. It challenges us to transform our personal or communal "days of rest" after struggle into genuine and vibrant expressions of praise and thanksgiving, fostering a deep sense of community and shared joy in God's unfailing goodness. In a world often marked by hardship, anxiety, and despair, the story of Purim, rooted in the triumph of this verse, provides a timeless blueprint for finding profound gladness and unwavering hope in God's ultimate triumph over all evil.
Questions for Reflection
FAQ
Why is God not explicitly mentioned in the book of Esther, despite His clear involvement in the events?
Answer: The absence of God's explicit name in the book of Esther is a unique and intentional literary feature that profoundly emphasizes His providential working behind the scenes. Rather than direct miraculous intervention or explicit prophetic declaration, the narrative highlights God's sovereignty through the seemingly ordinary actions of individuals (Esther's courage, Mordecai's wisdom) and the remarkable coincidence of events (such as the king's sleepless night in Esther 6:1). This literary choice powerfully teaches us that God is actively involved in the mundane, political, and even seemingly secular affairs of humanity, guiding history and protecting His people even when His presence is not overtly declared. It underscores the profound theological truth that God's faithfulness does not depend on our ability to perceive Him, but on His unchanging character and sovereign plan.
What is the significance of the "thirteenth" and "fourteenth" days of Adar in this context?
Answer: The specific dating of these days is crucial for understanding the historical establishment and ongoing observance of the festival of Purim. The thirteenth day of Adar was the precise date Haman had chosen by lot ("pur") for the annihilation of all the Jews throughout the empire (Esther 3:7). It consequently became the day the Jews were empowered to defend themselves and fought their enemies across the provinces. Esther 9:17 explicitly states that the Jews in the provinces, having completed their defense on the thirteenth, rested and celebrated on the fourteenth. This distinguishes them from the Jews in the capital city of Shushan, who fought for two days (the thirteenth and fourteenth) and therefore rested and celebrated on the fifteenth (Esther 9:18). This geographical distinction ultimately led to the two-day celebration of Purim, with different days observed in walled cities versus unwalled towns, a practice that continues to this day.
CHRIST-CENTERED FULFILLMENT
The dramatic deliverance of the Jewish people in Esther 9:17, culminating in a day of "feasting and gladness," profoundly foreshadows the ultimate and eternal deliverance accomplished through the person and work of Jesus Christ. Just as the Jews were miraculously rescued from a decree of death and transformed from victims into victors, so too are believers in Christ rescued from the decree of sin and death by His sacrificial work on the cross. The rest found on the fourteenth of Adar, after the battle was won, points to the true spiritual rest offered by Christ to all who are weary and burdened by the weight of sin and striving (Matthew 11:28). The "feasting and gladness" that erupted among the Jewish people anticipates the incomparable joy of salvation and the ultimate, unending celebration of the marriage supper of the Lamb (Revelation 19:7-9), where all tears will be wiped away and sorrow will be no more (Revelation 21:4). Christ is the true Mordecai, who, through His suffering, death, and glorious resurrection, reverses the curse of sin and defeats the ultimate enemy, Satan, disarming the powers and authorities and triumphing over them by the cross (Colossians 2:14-15). The Purim story, with its dramatic reversal and joyous celebration, is a powerful earthly echo of the cosmic victory secured by our Lord, who has overcome the world and gives us His perfect peace (John 16:33).