Even though Haman was dead the Jews were not yet safe. This section of the text records what Esther and Mordecai did to insure the preservation of the Jews who then lived throughout the vast Persian Empire.
Esther again had to argue her case, this time for clemency for the Jews. Her request involved expense to the king. Esther would not have been sure he would grant it. Ahasuerus could have spared the life of the queen and Mordecai and let the rest of their nation perish. Esther's commitment to her people, which jeopardized her own safety, was very selfless and accounts for the high honor the Jews have given her since these events transpired. Mordecai witnessed her plea (v. 7).
"The Book of Estheris set in the reign of Xerxes, who was heavily committed to Zoroastrianism of an orthodox variety and who reversed the practice of religious tolerance of his predecessors. He destroyed the main idol of Bel Marduk, the temple of Marduk, Esagila, and many other Mardukian temples."91
In view of the king's religious intolerance it took great courage for Esther to request mercy for the Jews.
"It is very moving to see the extent to which this young girl, who has everything money can buy, identifies herself with her own kith and kin, and is prepared to risk everything in an attempt to prevent the disaster that threatens them."92
The king did not have authority in his government to cancel decrees (cf. 1:19; Dan. 6:17). This awkward policy tended to lend weight to the king's official pronouncements (as when the pope speaks ex cathedra).
The first decree to destroy the Jews had gone out on April 17, 474 B.C. (3:12).93Ahasuerus published this one allowing the Jews to defend themselves on June 25, 474 B.C. The Jews had over eight months to prepare for the day their enemies might attack them, which was March 7, 473 B.C.
The king gave the Jews permission even to take the lives of the enemy "which might attack them, . . . [their] children and women"(v. 11). The children and women in view seem to be those of the Jews (cf. 3:13), not the enemies of the Jews.94This extreme measure enabled the Jews to defend themselves completely. It neutralized the enemy's former advantage (cf. 3:13).
"It has often been observed that this [fourteenth verse] provides a remarkably cogent illustration of missionary work today. God's death sentence hangs over a sinful humanity, but He has also commanded us to hasten the message of salvation to every land (cf. Prov. 24:11). Only by a knowledge of, and a response to, the second decree of saving grace through the Lord Jesus Christ can the terrible effects of the first decree of universal condemnation for sin be averted."95
"Crown"(v. 15) should be "turban."Mordecai's clothing reflected his important position in the government.
Evidently Mordecai read the second decree at a public meeting in Susa. Contrast the Jews' reaction here with their response to the first decree (3:15). God had blown the dark cloud that had hung over their heads away.
"Holiday"(v. 17) is literally "a good day"(cf. 9:19, 22). It refers to a religious festival.96This was not the feast of Purim but a celebration in anticipation of it. Many Gentiles became proselytes to Judaism as a result of God's obvious blessing on His people (v. 17). This is the only mention in the Old Testament that Gentiles "became Jews."They became religious Jews, not racial Jews. This testimony to the fact that Gentiles recognized God's blessing on the Jews would have been a great encouragement to the Jews in the postexilic period (cf. Exod. 19:5-6).
The king gave the Jews permission to defend themselves by killing their enemies. Evidently this meant that they not only met attack with resistance but in some cases initiated attack against those who they knew would destroy them.97These would have been people such as Haman's sons who would have sought retaliation for their father's death in typical ancient Near Eastern fashion. Anti-Semitism has a very ancient history. Apparently it was wide-spread at this time, but the Jews did not plunder their enemies (vv. 15-16).
"The deliberate decision not to enrich themselves at the expense of their enemies would not go unnoticed in a culture where victors were expected to take the spoil. The very novelty of such self-denial would be remarked upon and remembered, and taken as proof of the upright motives of the Jewish communities."98
The absence of explicit reference in the text to God helping His people does not deny His help. Instead it reflects the attitude of the Jews who chose to refuse God's commands through Isaiah and Jeremiah to return to the land (Isa. 48:20; Jer. 29:10; 50:8; 51:6; cf. Deut. 28). They had pushed God aside in their lives as had Mordecai and Esther. Nevertheless God remained faithful to His promises in spite of His people's unfaithfulness (cf. 2 Tim. 2:13).
Evidently Esther had learned of a plot in Susa to attack the Jews on Adar 14 (March 8; v. 13). The purpose of hanging the bodies of Haman's 10 executed sons on the gallows was to disgrace them and to discourage other enemies of the Jews from attacking them (cf. Deut. 21:22-23; Num. 25:4; 1 Sam. 31:8-12; 2 Sam. 21:6; Num. 16:27, 32-33; Josh. 7:24-25). Almost twice as many people died in the royal precincts of Susa as in the rest of the city. The word "capital"in verse 6 really refers to the acropolis, the royal section of the capital city of Susa.
