Esther 9:13 Ulasan

We left two royal edicts in force, both given at the court of 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; 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 was 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 the justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes at length; and here we are told, I. What a glorious day it was, that year, to the Jews, and the two days following - a day of victory and triumph, both in the city Shushan and in all the rest of the king's provinces (v. 1-19). II. What a memorable day it was made to posterity, by an annual feast, in commemoration of this great deliverance, called "the feast of Purim," (Est 9:20-32).

INTRODUCTION TO ESTHER 9 In this chapter we have an account of the Jews gathering together, on the day fixed for their destruction, to defend themselves, which they did in all the provinces, and smote their enemies; Est 9:1. In Shushan the palace they slew the ten sons of Haman and five hundred men on that day, Est 9:6 and at the request of the queen they were allowed the next day to hang up his sons, when they slew three hundred men more, Est 9:12, in the provinces they slew 75,000 and those in one day only, and the following days they kept as a festival, but they in Shushan kept the two days following, Est 9:16, and which two days were established by Esther and Mordecai as festivals, to be observed as such in future ages, by the name of the days of Purim, Est 9:20.

For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar,.... As they had on the thirteenth: and slew three hundred men at Shushan; the Targum adds, of the family of Amalek: but there is no reason to confine it to them; it respects all such as were the enemies of the Jews, and rose up against them; so that the whole number slain in Shushan were eight hundred persons, besides the sons of Human: but on the prey they laid not their hand; See Gill on Est 9:7.

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.

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.

On the thirteenth of the month Adar the Jews destroy their enemies, and the governors of the provinces assist them, Est 9:1-5. They slay five hundred in Shushan, and kill the ten sons of Haman, but take no spoil, Est 9:6-10. The king is informed of the slaughter in Shushan, Est 9:11. 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, Est 9:12-16. A recapitulation of what was done; and of the appointment of the feast of Purim to be observed through all their generations every year, Est 9:17-28. Esther writes to confirm this appointment, Est 9:29-32.

Let Haman's ten sons be hanged - They had been slain the preceding day, and now she requests that they may be exposed on posts or gibbets, as a terror to those who sought the destruction of the Jews.

THE JEWS SLAY THEIR ENEMIES WITH THE TEN SONS OF HAMAN. (Est. 9:1-19) in the twelfth month, . . . on the thirteenth day of the same--This was the day which Haman's superstitious advisers had led him to select as the most fortunate for the execution of his exterminating scheme against the Jews [Est 3:7].

let it be granted to the Jews which are in Shushan to do to-morrow also according unto this day's decree--Their enemies adroitly concealing themselves for the first day might have returned on the next, when they imagined that the privilege of the Jews was expired; so that that people would have been surprised and slain. The extension of the decree to another day at the queen's special desire has exposed her to the charge of being actuated by a cruel and vindictive disposition. But her conduct in making this request is capable of full vindication, on the ground (1) that Haman's sons having taken a prominent part in avenging their father's fall, and having been previously slain in the melee, the order for the exposure of their dead bodies on the gallows was only intended to brand them with public infamy for their malice and hatred to the Jews; and (2) the anti-Jewish party having, in all probability, been instigated through the arts or influence of Haman to acts of spiteful and wanton oppression, the existing state of feeling among the natives required some vigorous and decisive measure to prevent the outbreak of future aggressions. The very circumstances of their slaying 800 eight hundred Jews in the immediate vicinity of the court (v. 6, 15) is a proof of the daring energy and deep-rooted malice by which multidues were actuated against the Jews. To order an extension, therefore, of the permissive edict to the Jews to defend themselves, was perhaps no more than affording an opportunity for their enemies to be publicly known. Though it led to so awful a slaughter of seventy-five thousand of their enemies, there is reason to believe that these were chiefly Amalekites, in the fall of whom on this occasion, the prophecies (Exo 17:14, 16; Deu 25:19) against that doomed race were accomplished.

The Jews Avenged of Their Enemies. The Feast of Purim Instituted - Esther 9 On the day appointed by both edicts, the Jews assembled in the towns and provinces of the kingdom to slay all who sought their hurt, and being supported by the royal officials, inflicted a great defeat upon their enemies (Est 9:1-10). At the queen's desire, the king granted permission to the Jews in Susa to fight against their enemies on the following day also (Est 9:11-15), while in the other towns and districts of the kingdom they fought for their lives only on the 13th of Adar; so that in these places they rested on the 14th, but in Susa not till the 15th, and consequently kept in the latter the one day, in the former the other, as a day of feasting and rejoicing (Est 9:16-19). The observance of this day of resting as a festival, under the name of Purim, by all the Jews in the Persian monarchy, was then instituted by Esther and Mordochai (Est 9:20-32).

Esther requested: "let it be granted to the Jews which are in Susa to do to-morrow also according to the decree of to-day (i.e., exactly as to-day), and let the ten sons of Haman be hanged upon the tree," i.e., their dead bodies nailed on crosses - majoris infamiae causa, according to Hebrew and Persian custom; comp. Deu 21:22 and the explanation of Ezr 6:11. On the motive for this request, see above, p. 194.