Esther 9:5
The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them.
The Jews
This phrase refers to the descendants of Abraham, Isaac, and Jacob, who were living in exile in the Persian Empire. Historically, the Jewish people have faced numerous threats to their existence, and this moment in the Book of Esther highlights their survival and divine protection. The Hebrew term "Yehudim" emphasizes their identity as God's chosen people, set apart to fulfill His purposes.

struck down
The Hebrew root for "struck down" is "nakah," which conveys a sense of decisive action and judgment. This word is often used in the Old Testament to describe God's judgment against His enemies. Here, it signifies the Jews' active role in defending themselves against those who sought their destruction, underscoring the theme of divine justice.

all their enemies
This phrase indicates the totality of the threat against the Jews. Historically, the enemies of the Jews in the Persian Empire were those who had been incited by Haman's decree to annihilate them. The comprehensive nature of this phrase underscores the complete reversal of fortune orchestrated by God, turning a day of potential disaster into one of victory.

with the sword
The sword is a symbol of warfare and judgment throughout the Bible. In this context, it represents the means by which the Jews defended themselves. The use of the sword highlights the physical reality of the conflict and the necessity of taking up arms to protect their lives, a reminder of the harsh realities faced by God's people in a fallen world.

killing and destroying them
The repetition of these actions emphasizes the thoroughness of the Jews' victory. The Hebrew words "harag" (killing) and "abad" (destroying) convey a sense of finality and completeness. This reflects the seriousness of the threat they faced and the necessity of their actions to ensure their survival.

and they did as they pleased
This phrase suggests a sense of freedom and empowerment. The Jews, once under the threat of annihilation, now had the authority to act according to their own will. This reversal of fortune is a testament to God's providence and the fulfillment of His promises to protect His people.

to those who hated them
The phrase identifies the motivation behind the conflict. The hatred against the Jews was incited by Haman's malice and was rooted in longstanding enmity. This highlights the spiritual battle between God's people and those who oppose His plans. The victory of the Jews serves as a reminder of God's faithfulness to His covenant and His ultimate triumph over evil.

Persons / Places / Events
1. Jews
The Jewish people living in the Persian Empire who were under threat of annihilation due to Haman's decree. They were given the right to defend themselves.

2. Enemies of the Jews
Those who sought to harm or destroy the Jewish people, motivated by hatred and the decree initially set by Haman.

3. Sword
Represents the means by which the Jews defended themselves, symbolizing both physical and divine intervention in their deliverance.

4. Persian Empire
The vast empire where these events took place, ruled by King Ahasuerus (Xerxes I), encompassing many provinces and diverse peoples.

5. Haman's Decree
The original edict that called for the destruction of the Jews, which was countered by a new decree allowing the Jews to defend themselves.
Teaching Points
Divine Providence and Human Responsibility
God’s providence often works through human actions. The Jews’ defense was a result of divine intervention through Esther and Mordecai’s courage and wisdom.

Righteous Defense
There is a biblical precedent for defending oneself against unjust aggression. The Jews’ actions were not out of vengeance but survival and justice.

The Consequences of Hatred
The account illustrates the destructive nature of hatred and how it ultimately leads to the downfall of those who harbor it.

God’s Faithfulness to His People
Despite the odds, God remains faithful to His covenant people, ensuring their survival and victory over their enemies.

Courage in the Face of Adversity
The Jews’ courage to stand against their enemies is a testament to faith and trust in God’s deliverance.
Bible Study Questions
1. How does the account of Esther 9:5 demonstrate the balance between divine intervention and human action in the face of adversity?

2. In what ways can we apply the principle of righteous defense in our own lives when facing spiritual or moral challenges?

3. How does the outcome for the enemies of the Jews in Esther 9:5 reflect the biblical principle of reaping what one sows, as seen in other scriptures?

4. What lessons can we learn from the Jews’ response to their enemies that can be applied to dealing with personal conflicts today?

5. How does the account of Esther encourage us to trust in God’s faithfulness and providence, even when circumstances seem dire?
Connections to Other Scriptures
Exodus 17:8-16
The battle against the Amalekites, where God commanded the Israelites to defend themselves against their enemies, showing a precedent for divine-sanctioned self-defense.

Psalm 37:12-15
Describes how the wicked plot against the righteous, but their plans ultimately lead to their own downfall, similar to the fate of the enemies of the Jews in Esther.

Romans 12:19
Encourages believers to leave vengeance to God, yet in Esther, we see God’s providence allowing the Jews to act in self-defense, highlighting the balance between divine justice and human action.
A Reign of TerrorF. Hastings Esther 9:2-5
People
Abihail, Adalia, Ahasuerus, Aridai, Aridatha, Arisai, Aspatha, Dalphon, Esther, Haman, Hammedatha, Mordecai, Parmashta, Parshandatha, Poratha, Vajezatha
Places
Susa
Topics
Attackers, Death, Desire, Destroying, Destruction, Enemies, Hated, Haters, Hating, Jews, Killing, Overcame, Pleased, Pleasure, Slaughter, Slaughtering, Smite, Smiting, Smote, Stroke, Struck, Sword, Thus, Wanted, Whatever
Dictionary of Bible Themes
Esther 9:5

     5493   retribution
     5496   revenge, examples

Library
Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and
Lewis Bayly—The Practice of Piety

Tiberias.
All the Jews declare, almost with one consent, that this was a fortified city from ancient times, even from the days of Joshua, and was the same with Rakkath, of which mention is made, Joshua 19:35. "Rakkath is Tiberias," say the Jerusalem Gemarists. And those of Babylon say the same, and that more largely: "It is clear to us that Rakkath is Tiberias." And when, after a few lines, this of Rabbi Jochanan was objected, "When I was a boy, I said a certain thing, concerning which I asked the elders,
John Lightfoot—From the Talmud and Hebraica

Some Miscellaneous Matters Respecting the Face of the Land.
I. Let us begin with that canon concerning reading the Book of Esther in the feast of Purim. "Towns that were begirt with walls from the days of Joshua read it on the fifteenth day" of the month Adar: "Villages and great cities read it the fourteenth day": "Unless that the villages anticipate it, to the day of the congregation." You see a threefold distinction of cities and towns: 1. Fortifications, or towns girt with walls from the days of Joshua. But whence shall we know them? They are those which
John Lightfoot—From the Talmud and Hebraica

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Esther
The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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