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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.
“All the officials of the provinces, the satraps and the governors, and the royal officials were supporting the Jews.” Certainly the praiseworthy action of the holy teachers and the strength of their virtue have contributed great honor and respect to the multitude of the faithful. Therefore, in the Acts of the Apostles, in which we read how the first preachers of the gospel labored to teach the word of God and cared for it, it is written, “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and prayer. Awe came upon everyone, because many wonders and signs were being done by the apostles.”
That is, the praiseworthy actions of our sacred teachers and the power of the virtues gave great honor and reverence to the mass of the faithful. Hence in the Acts of the Apostles, where we read that these first preachers of the Gospel were trying to teach and to care for the word of God, it is written: “For they were devoted to the teachings of the apostles, and to breaking bread together, and to their prayers. Every soul was full of awe, and many wonders and signs were being done by the apostles in Jerusalem, and there was great fear among them all” (Acts 2). And likewise: “Many signs and wonders were being performed among the people by the apostles; and they were all together in the portico of Solomon. But none of the others dared to join them, though the people were paying them homage” (Acts 5).
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SUMMARY
Esther 9:3 marks a pivotal moment in the narrative of reversal and vindication for the Jewish people, revealing the profound and far-reaching impact of Mordecai's elevated status and the king's new decree. On the very day designated for their annihilation, the Jewish communities across the vast Persian Empire, empowered by royal edict, found unexpected and crucial allies in the highest echelons of the imperial administration. This verse specifically details how all provincial rulers, lieutenants, deputies, and various royal officers actively assisted the Jews in their defense against adversaries, a direct and compelling consequence of the widespread awe, respect, and apprehension—the "fear"—that Mordecai's newfound authority inspired throughout the realm. It powerfully underscores a complete reversal of fortune, demonstrating the intricate workings of divine providence through human agency and established political power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 9:3 masterfully employs several literary devices to convey its powerful message. The verse effectively uses Synecdoche by meticulously listing various categories of officials—"rulers," "lieutenants," "deputies," and "officers"—to represent the entire administrative apparatus of the vast Persian Empire. This detailed enumeration emphasizes the pervasive and comprehensive nature of the support the Jews received, indicating that the king's counter-decree and Mordecai's influence permeated and commanded obedience from every level of government. The phrase "the fear of Mordecai fell upon them" is a clear example of Metonymy, where "fear" stands in for the powerful influence, authority, and profound respect (or apprehension of consequences) that Mordecai commanded. It is not merely an internal emotion but the tangible result of his elevated status and the undeniable backing of the king. Furthermore, the entire verse functions as a profound instance of Irony, as the very apparatus of the state that was initially mobilized to annihilate the Jews is now actively deployed to protect them, showcasing a complete and dramatic reversal of fortune orchestrated by divine providence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:3 profoundly illustrates God's sovereign providence, even in a narrative where His name is conspicuously absent. It powerfully demonstrates how God can orchestrate political events and subtly influence human hearts, even those of pagan rulers and officials, to accomplish His divine purposes for His chosen people. The dramatic shift from a decree of destruction to one of authorized defense, enforced by the very powers that were initially intended to be instruments of evil, highlights a miraculous divine reversal of fortune. This verse offers a profound assurance to believers that God is actively at work behind the scenes, turning seemingly impossible and dire situations around for the ultimate good of those who trust in Him, ensuring His covenant promises endure despite formidable opposition and human wickedness.
REFLECTION AND APPLICATION
Esther 9:3 offers a powerful and enduring testament to the unseen yet undeniably active hand of God in the intricate affairs of humanity. It serves as a vital reminder that even when circumstances appear overwhelmingly dire and powerful, seemingly insurmountable forces are arrayed against God's people, He retains ultimate authority and possesses the power to decisively turn the tide. Just as Mordecai's influence, divinely orchestrated, shifted the hearts and actions of an entire empire, so too can God work through the most unexpected channels and individuals to bring about His perfect will. This verse profoundly encourages believers to place their unwavering trust in God's sovereignty, knowing with certainty that He is capable of transforming what appear to be impossible situations into glorious opportunities for His glory and the protection of His people. It challenges us to cultivate steadfast faithfulness and courageous resolve, emulating the spirit of Esther and Mordecai, even when facing overwhelming odds, holding firm to the conviction that God's ultimate plan will prevail over any human scheme or malevolent intent.
Questions for Reflection
FAQ
How could the Persian officials suddenly "help" the Jews after Haman's decree had already been issued?
Answer: The original decree by Haman, sealed with the king's ring, was indeed irrevocable according to the strictures of Persian law. However, King Ahasuerus issued a counter-decree through Mordecai, which was also sealed with the king's ring (Esther 8:8). This counter-decree did not revoke or annul the first but rather empowered the Jews to defend themselves and destroy those who sought to attack them on the appointed day (Esther 8:11). With Mordecai elevated to the position of prime minister, second only to the king (Esther 8:15), his immense authority and the king's clear favor ensured that the new decree was enforced with zeal and without question. The "fear of Mordecai" falling upon the officials meant they understood it was in their best political and personal interest to support Mordecai and the Jews, as opposing them would be directly perceived as opposing the king's newly expressed and powerful will. They were not breaking the law but rather enforcing a new, overriding legal provision that clarified and expanded the rights of the Jews.
CHRIST-CENTERED FULFILLMENT
Esther 9:3, though set in the Old Testament and notably lacking explicit mention of God, powerfully foreshadows the ultimate divine reversal and the comprehensive victory secured through the person and work of Jesus Christ. Just as the "fear of Mordecai"—his immense authority and the king's backing—compelled earthly powers to aid God's people, so too does the "fear of the Lord" (a profound awe, reverence, and submission to God) ultimately lead to salvation and the decisive defeat of spiritual enemies. The dramatic shift from impending destruction to triumphant vindication for the Jews in Persia finds its ultimate and glorious fulfillment in Christ's redemptive work on the cross. Humanity, under the condemnation of sin and facing certain spiritual death (Romans 6:23), was utterly helpless and without hope. Yet, through the "counter-decree" of God's sovereign grace in Christ, we are not merely empowered but are granted victory over sin and death. Christ's ascension to the right hand of the Father (Ephesians 1:20-21) establishes His supreme and universal authority over all earthly and spiritual powers, mirroring and infinitely surpassing Mordecai's elevation. The "fear" that fell upon the Persian officials is but a faint echo of the universal submission that will one day compel every knee to bow before the Lordship of Jesus (Philippians 2:9-11). He is the true and ultimate deliverer, the Lamb of God who takes away the sin of the world (John 1:29), turning our certain judgment into eternal life and glorious victory through His perfect sacrifice and triumphant resurrection (1 Corinthians 15:54-57).