Esther 9:16
The rest of the Jews in the royal provinces also assembled to defend themselves and rid themselves of their enemies. They killed 75,000 who hated them, but they did not lay a hand on the plunder.
The rest of the Jews in the royal provinces also assembled to defend themselves
This phrase highlights the widespread nature of the Jewish community within the Persian Empire, which spanned 127 provinces from India to Cush (Esther 1:1). The Jews' assembly for defense was a response to the edict issued by King Ahasuerus, allowing them to protect themselves against their enemies (Esther 8:11). This self-defense was not an act of aggression but a necessary measure for survival, reflecting the biblical principle of self-preservation seen in other scriptures, such as Nehemiah's defense of Jerusalem (Nehemiah 4:13-14).

and rid themselves of their enemies.
The Jews' actions were a fulfillment of the decree that permitted them to destroy those who sought their harm (Esther 8:11). This reflects the ongoing theme of divine justice and protection for God's people, reminiscent of the deliverance narratives in the Old Testament, such as the Exodus from Egypt (Exodus 14:30). The term "enemies" underscores the persistent hostility faced by the Jewish people, a theme that runs throughout biblical history.

They killed 75,000 who hated them,
The large number of those killed indicates the significant threat against the Jewish people. This event is a historical example of the enmity between the descendants of Esau (Amalekites) and Jacob (Israelites), as seen in the conflict with Haman, an Agagite (Esther 3:1). The number 75,000, while literal, also symbolizes the completeness of the victory God granted His people, similar to other instances where God delivered Israel from their foes (Joshua 10:10-11).

but they did not lay a hand on the plunder.
This restraint from taking plunder is significant, as it mirrors the command given to King Saul in 1 Samuel 15:3, where he was instructed to destroy the Amalekites and take no spoils. The Jews' decision to refrain from plundering demonstrates their focus on justice rather than material gain, aligning with the biblical principle of righteousness over greed (Proverbs 11:4). This act of self-control also serves as a type of Christ, who, though having all authority, chose humility and self-sacrifice (Philippians 2:6-8).

Persons / Places / Events
1. The Jews
The Jewish people living in the provinces of King Ahasuerus (Xerxes I) who were under threat due to Haman's decree.

2. King Ahasuerus
The Persian king who reigned over a vast empire and whose decree initially threatened the Jews.

3. The Provinces
The various regions under the rule of King Ahasuerus where the Jews resided and defended themselves.

4. Enemies of the Jews
Those who sought to harm the Jewish people, empowered by Haman's initial decree.

5. The Assembly
The gathering of the Jews to defend themselves, which was a collective act of self-preservation and divine deliverance.
Teaching Points
Divine Providence and Protection
The Jews' victory is a testament to God's providential care and protection over His people, even in dire circumstances.

Righteous Restraint
The decision not to take the plunder demonstrates a commitment to righteousness and integrity, prioritizing justice over material gain.

Unity and Community Action
The collective assembly of the Jews highlights the importance of unity and community action in facing challenges and threats.

Faith in Action
The Jews' defense was an act of faith, trusting in God's deliverance while actively participating in their own protection.

Historical Continuity of God's Faithfulness
This event is part of the larger account of God's faithfulness to Israel, encouraging believers to trust in God's unchanging nature.
Bible Study Questions
1. How does the Jews' decision not to take the plunder reflect their understanding of justice and righteousness?

2. In what ways can we see God's providence at work in our own lives, similar to His protection of the Jews in Esther 9:16?

3. How does the unity of the Jewish people in this passage inspire us to act collectively as a community of believers today?

4. What lessons can we learn from the restraint shown by the Jews in terms of handling conflicts and disputes in our own lives?

5. How does the account of Esther 9:16 connect with other biblical accounts of divine deliverance, and what does this teach us about God's character?
Connections to Other Scriptures
Exodus 17:8-16
The battle against the Amalekites, where God commanded the Israelites to defend themselves, showing a precedent for divine-sanctioned self-defense.

1 Samuel 15:1-3
God's command to Saul to destroy the Amalekites, connecting to the theme of divine justice against those who oppose God's people.

Romans 12:19
The principle of leaving vengeance to God, which complements the restraint shown by the Jews in not taking the plunder.
The Law of National Self-PreservationP.C. Barker Esther 9:16
People
Abihail, Adalia, Ahasuerus, Aridai, Aridatha, Arisai, Aspatha, Dalphon, Esther, Haman, Hammedatha, Mordecai, Parmashta, Parshandatha, Poratha, Vajezatha
Places
Susa
Topics
Assembled, Death, Defend, Defended, Didn't, Division, Enemies, Fighting, Foes, Forth, Gathered, Goods, Got, Hands, Hated, Haters, Hating, Jews, Kill, Killed, Kingdom, King's, Laid, Lay, Plunder, Prey, Protect, Provinces, Relief, Remainder, Rest, Rid, Salvation, Seventy, Seventy-five, Slay, Slew, Spoil, Stand, Stood, Themselves, Thousand
Dictionary of Bible Themes
Esther 9:16

     5213   assembly

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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