(16) Seventy and five thousand.--The number as given in the LXX. is fifteen thousand, perhaps a more probable number. On the whole history, Bishop Wordsworth well remarks, "It shows the recklessness of human life, even of their own subjects, which then prevailed among the sovereigns of the most celebrated nations of the Eastern world; and it displays the ruinous consequences which would have resulted to human civilisation if Ahasuerus (Xerxes) had been victorious at Salamis. If Greece had not triumphed in that struggle with Asia, Oriental ruthlessness and Oriental polygamy might have become dominant in the West, and greater difficulties would have obstructed the progress of civilisation and Christianity. The Book of Esther reveals to us that the hand of God wrought for the deliverance of mankind at the Straits of Salamis, and on the banks of the Asopus at Plataea, as well as for the preservation of the Jews in the provinces of Persia."

Verse 16. - Gathered themselves together, and stood for their lives. i.e. did as the edict directed them (Esther 8:11). And had rest from their enemies. The idea of "rest" seems out of place when the subject of the narrative is slaughter, and the number of the slain has still to be told. Some suspect corruption, others an interpolation. And slew of their foes seventy and five thousand. The LXX. had in their copies fifteen for seventy-five, or one-fifth of the received number. The smaller number is more in harmony with the 500 killed at Susa than the larger one. FESTIVAL HELD, AND FEAST OF PURIM INSTITUTED (Esther 9:17-32). A natural instinct led the Jews, so soon as their triumph was accomplished, to indulge themselves in a day of rest and rejoicing (ver. 17). After toil there is need of repose; and escape from a great danger is followed, almost of necessity, by "gladness." The writer of the Book of Esther, practising his usual reticence, says nothing of the character of the "gladness;" but we can scarcely be wrong in believing it to have been, in the main, religious, and to have included gratitude to God for their deliverance, the ascription of praise to his name, and an outpouring of the heart before him in earnest and prolonged thanksgiving. The circumstances of the struggle caused a difference, with regard to the date of the day of rejoicing, between the Jews of the capital and those of the provinces. The metropolitical Jews had two days of struggle, and could not "rest" until the third day, which was the 15th of Adar (ver. 18); the provincial Jews began and ended their work in one day, the 13th, and so their thanksgiving-day was the 14th, and not the 15th of the month (ver. 17). The consequence was, that when Mordecai and Esther determined on commemorating the wonderful deliverance of their time by an annual festival, analogous to that of the passover, to be celebrated by all Jews everywhere throughout all future ages, some hesitation naturally arose as to the proper day to be kept holy. If the 14th were kept, the provincial Jews would be satisfied, but those of Susa would have cause of complaint; if the 15th were the day selected, the two parties would simply exchange feelings. Under these circumstances it was wisely resolved to keep both days (ver. 21). Nothing seems to have been determined as to the mode of keeping the feast, except that both days were to be "days of feasting and joy," and days upon which the richer members of the community should send "portions" and "gifts" to the poorer ones (ver. 22). The name, "feast of Purina," was at once attached to the festival, in memory of Haman's consultation of the lot, the word "Pur" meaning "lot" in Persian (ver. 24). The festival became a national institution by the general consent of the Jews everywhere (ver. 27), and has remained to the present day among the most cherished of their usages, it falls in early spring, a month before the passover, and occupies two days, which are still those fixed by Mordecai and Esther, the 14th and 15th of Adar. The day preceding the feast is observed as a fast day, in commemoration of Esther's fast before going in uninvited to the king (Esther 4:16).

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.But the other Jews that were in the king's provinces gathered themselves together,.... In a body, in their respective provinces and cities:

and stood for their lives; defended themselves against those that attacked them:

and had rest from their enemies; that selfsame day; all being destroyed by them, and none daring to appear against them:

and slew of their foes 75,000 men; that is, in all the provinces put together:

but they laid not their hands on the prey; See Gill on Esther 9:7.