Esther 9:5

9:1-19 The enemies of the Jews hoped to have power over them by the former edict. If they had attempted nothing against the people of God, they would not themselves have suffered. The Jews, acting together, strengthened one another. Let us learn to stand fast in one spirit, and with one mind, striving together against the enemies of our souls, who endeavour to rob us of our faith, which is more precious than our lives. The Jews, to the honour of their religion, showed contempt of wordly wealth, that they might make it appear they desired nothing except their own preservation. In every case the people of God should manifest humanity and disinterestedness, frequently refusing advantages which might lawfully be obtained. The Jews celebrated their festival the day after they had finished their work. When we have received great mercies from God, we ought to be speedy in making thankful returns to him.

Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction,.... Some with swords, and others with clubs, and staves; as the Targum; and such like slaughtering weapons of destruction: and did what they would unto those that hated them; being then entirely at their will, and under their power.

Esther 9:5 . Thus the Jews smote all their enemies with the stroke of the sword — The second decree “allowed the Jews to defend themselves, and therefore may account, in some measure, for the slaughter which they made of their enemies: and, no doubt, the great sum which Haman had offered to gratify his revenge against the Jewish nation, was an additional provocation to them to slay every one that came to annoy them. But still it should be remembered, that in this they acted by virtue of a royal edict, which authorized them to stand upon their own defence: that they were not the first aggressors, but only opposed those who openly assaulted them, and were for putting in execution an unjust and cruel decree against them. And as the Amalekites, who might be dispersed through the Persian empire, were the known and inveterate enemies of the Jews, and, following the fortune of Haman, might probably be forward enough to execute the decree which he had procured against them; it is, therefore, reasonably presumed, that most of those whom the Jews destroyed, in their necessary defence, both at Shushan, and in the provinces, were of that devoted nation, and that by this their slaughter, the prophecies against Amalek were remarkably accomplished.” — Bishop Patrick and Dodd.

And did what they would with those that hated them — It seems that the people in general perceived, by the second edict, that it would not be agreeable to the king for them to rise against the Jews, though he did not repeal the first edict, because it was not customary to repeal any thing that had been signed by the king’s seal; and therefore, it is probable, that but a very inconsiderable number, in respect of the whole, rose up against the Jews, otherwise it is hardly credible that they could have been superior to them in every place.

All the rulers ... helped the Jews - i. e. the Persians, who formed the standing army which kept the Empire in subjection, and were at the disposal of the various governors of provinces, took the Jews' side. The enemies of the Jews (e. g. Esther 9:16 ) were almost entirely to be found among the idolatrous people of the subject nations, for whose lives neither the Persians generally, nor their monarchs, cared greatly.

5-16. Thus the Jews smote all their enemies—The effect of the two antagonistic decrees was, in the meantime, to raise a fierce and bloody war between the Jews and their enemies throughout the Persian empire; but through the dread of Esther and Mordecai, the provincial governors universally favored their cause, so that their enemies fell in great numbers.

Thus supported, the Jews inflicted defeat upon their enemies with the sword, and with slaughter and destruction. הכּה with בּ, to deal a blow upon or against some one, to cause or bring about upon enemies a defeat; comp. e.g., 2 Samuel 23:10 ; 2 Samuel 24:17 ; Numbers 22:6 . The notion is strengthened by וגו מכּת־חרב, literally, to strike a stroke of the sword, and of slaughter, and of destruction, in accordance with the decree, Esther 8:11 . "And did according to their will to those that hated them," i.e., retaliated upon their enemies at their discretion.

None are ever too low for God to lift up, or too high for God to cast down. Must not these heathens have observed that the uncontrollable hand of an Almighty Being had worked in behalf of the Jews? And must not this have had a powerful tendency to discredit the idolatry of the country? ESTHER 9: 2 the Jews gathered themselves together in their cities throughout all the provinces of the King Ahasuerus, to lay hands on those who wanted to harm them. No one could withstand them, because the fear of them had fallen on all the people. ESTHER 9: 3 All the princes of the provinces, the satraps, the governors, and those who did the king’s business helped the Jews, because the fear of Mordecai had fallen on them. Verse 3 And all the rulers of the provinces - Mordecai being raised to the highest confidence of the king, and to have authority over the whole realm, these officers assisted the Jews, no doubt, with the troops under their command, to overthrow those who availed themselves of the former decree to molest the Jews. For it does not appear that the Jews slew any person who did not rise up to destroy them. See Esther 9:5. ESTHER 9: 4 For Mordecai was great in the king’s house, and his fame went out throughout all the provinces; for the man Mordecai grew greater and greater. ESTHER 9: 5 The Jews struck all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they wanted to those who hated them.

The sense given above is that in which the principal interpreters agree; but Houbigant protests against the prophecy signifying the continuance of this tribe, as the words, "in the morning devouring the prey," and "in the evening dividing the spoil," are supposed to imply; "because," he observes, "after the return from the Babylonish captivity, this tribe is no more mentioned." But this may be accounted for from the circumstance of its being associated with that of Judah, (see 1Kgs 12:21-24), after which it is scarcely ever mentioned but in that union. Being thus absorbed in the tribe of Judah, it continued from the morning till the evening of the Jewish dispensation, and consequently till the Lion of the tribe of Judah was seen in the wilderness of Israel. In the morning, according to Mr. Ainsworth, "signifies the first times; for Ehud of Benjamin was the second judge that saved the Israelites from the hands of the Moabites, Judges 3:15, etc. Saul of Benjamin was the first king of Israel; he and his son were great warriors, making a prey of many enemies, 1 Samuel 11:6, 1 Samuel 11:7, 1 Samuel 11:11; 1 Samuel 14:13, 1 Samuel 14:15, 1 Samuel 14:47, 1 Samuel 14:48. And the evening, the latter times; for Mordecai and Esther of Benjamin delivered the Jews from a great destruction, and slew their enemies, Esther 8:7, Esther 8:9, Esther 8:11; Esther 9:5, Esther 9:6, Esther 9:15, Esther 9:16."

Secondly, Go4's Intcrcfi in his People, a-nd p eth that God would remember chat : T/v i rebuke thee, O Satan ; the l^rd that bath ch Jcrufalem, rebuki thee. True, the Church, Saints are difpicable iii the World, wherefore I do think to tread them down: The Saints alfo weak in Grace, but have Corruptions are ftrong, and therefore Satan, the God of World, doth think to tread them down ; but Saints have a God, the. Living, the Eternal C and therefore (hall net be trodden down, yea,' /hail he holden up, for God is able to muk? t Jiand, Rom. 14. 4. It was Haman\ Mifhap to be engag'd aga the duecn, and the Kindred of the Queen, 't that made him be could not profper, that broi him rp Contempt and the Gallows ; had be foi: to ruin another People, probably he might h brought bis Deftgn to a defir'd Conclufion, his compajjing the Death of the Queen fpoiPd 5^rfln aJfo, when he fighteth againft the Chu: >tf l^ litre fo come to ihc yio\ft^ fot Goi. ^ ofjcfus Chrift. 5 i