Esther 9

1 had rule over them. It might have been supposed that the declared favour of the king, and the elevated position of Mordecai, would have effectually prevented the contemplated attack; but there was probably a large party in the empire who were hostile to the Jews; whilst others would be tempted by the prospect of a rich booty. Trusting, therefore, in their superior numbers, and in their legal impunity for any excesses they might commit, when the appointed day arrived they attacked the Jews, who stood for the most part on the defensive.

6 in Shushan the palace. Not, probably, within the precincts of the palace, but in the fortified city.

10 the ten sons of Haman. As their names are mentioned, it is likely that they had been advanced to high offices during their father’s administration.

laid . . . not their hand. This was probably owing to express instructions from Esther and Mordecai; and it reflects honour on their religion, their wisdom, and their humanity.

16 slew . . . seventy and five thousand. The Septuagint gives the number as 15,000, which is probably correct. It is not improbable that the Jews were remarkably preserved in the midst of imminent danger, for there is no mention that any of them were slain on this occasion. As they simply, with the king’s sanction, stood in defence of their lives, slaying only those who attacked them, and universally declined to enrich themselves with the spoil, they must be allowed to have acted in an unexceptionable manner.

19. Therefore the Jews of the villages, etc. The Jews throughout the provinces, having obtained a complete victory over their enemies on the 13th, held festivals on the 14th; but those in the capital, being still engaged in hostilities on that day, did not keep their feast till the 15th. They therefore determined, on Mordecai’s recommendation, that the festival should in future continue during both those days (ver. 21).

sending portions one to another. It is customary in the East, when a feast is made, to send portions to those who are unable to attend, especially to relatives and friends in affliction (see Neh. viii. 10, 12).

22 gifts to the poor. The Jews have set a praiseworthy example in relieving their poor on occasions of national rejoicing.

26. Purim. “Purim” is the plural of “Pur,” which, in the old Persian, signifies lot; as is shown by the explanation twice given: iii. 7; ix. 24. Scholars are still divided as to the exact origin of the word. The name was taken from the circumstance of Haman having cast lots to fix the day of their destruction: see note on iii. 7. This national commemoration has been ever since observed by the Jews, being celebrated on the fourteenth and fifteenth days of the twelfth month, Adar (February-March): see iii. 7. This is exactly one month before the Passover. A fast is held on the thirteenth, called “the Fast of Esther,” on the evening of which day the whole Book is read in all the synagogues. It is also read on the forenoon of the fifteenth. Certain prayers are offered, prescribed for the occasion; but the Psalms are not read. “Cursed be Haman” occurs in one of the prayers. The passages, on the other hand, which speak of Mordecai and his final victory, are repeated by the people after the officiating minister in a loud triumphant voice. The feast throughout is celebrated with the greatest hilarity; alms are given to the poor; relatives and friends send presents to each other; and it was long held obligatory to contribute a half-shekel per head to the poor Jews in Jerusalem and throughout the Holy Land. The importance attached to this festival is evinced by a Jewish tradition, that in the days of the Messiah all the feasts of Israel shall cease excepting the Feast of Purim.

29. Esther the queen. Her royal authority carried that of Xerxes, in ordaining the observance of the festival; and when the Persian power had passed away, the feast held its ground through its congeniality with the national feeling; in its commemoration of one great deliverance, which brought to mind all the rest. To the ancient Christian Church the name of Esther became a symbol of the martyr-spirit and the victory of faith and patience over the enemies of God’s people.

32 written in the book. Probably “the book of the chronicles of the kings of Media and Persia,” referred to, ii. 23; vi. 1; x. 2.