Esther 8:17

Est 8:17 And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.

Ver. 17. And in every province, and in every city] Not at Shushan only, where it began, but throughout the whole empire there was a general joy among the Jews. For albeit the worst was not yet past with them, but the thirteenth of Adar is meant still by Haman’s abettors to be a bloody day (and this the Jews knew well enough, and therefore prepared for the encounter, so that they could not be without their fears and anxieties), yet the joy of the Lord was their strength. "Their hopes and prayers were like those of David," Psa 138:8, "The Lord will perfect that which concerneth us: thy mercy, O Lord, endureth for ever: forsake not the work of thine own hands."

The Jews had joy and gladness] Gaudium in re, gaudinm in spe; gaudium de possessione gaudium de promissione; gaudium de praesenti exhibitione, gaudium de futura expectatione joy in matter, joy in hope, joy about the possession, joy about promise, joy in outworking of the present, joy about the future providence. (Bern.). The Persians might revel, but the Jews only rejoiced; {See Trapp on "Est 8:16"}

A feast and a good day] Convivium et hilaria, a compotation and a merry meeting, such as the saints have here, in their foretastes of eternal life, those sweetmeats of the feast of a good conscience (so Mr Latimer called the assurance of heaven), which they have here, before they come to that full feast above. This feast and good day here mentioned was but a preparation unto that in the following chapter, when the warfare was accomplished, and all fears removed, and God said, Comfort ye, comfort ye my people, &c.

And many of the people of the land became Jews] That is, they were proselyted, professing the Jewish religion, and siding with them; some in sincerity, doubtless, and some out of sinisterity, and for self-respect, because they saw the king favoured them, the queen and Mordecai were altogether of them and for them, &c.

Mobile sic sequitur fortunae lumina vulgus (Ovid. Trist. 1. 1).

So the common people quickly follow the light of fortune. So that mixed multitude, Exo 12:38, moved with miracles, removed out of Egypt with the Israelites, took hold of the skirts of these Jews, and said, "We will go with you," Zec 8:23. So in David’s days, while he dealt prudently and prospered, so that he became the head of the heathen, a people whom he had not known offered him their service, and strangers feignedly submitted themselves unto him, Psa 18:43-44. The like they did in Solomon’s days, as Josephus relateth; as also, that the people then were very careful how they received such Prosperity Proselytes. So, many strangers followed the captives returning out of Babylon, under the conduct of Zorobabel; and many heathens joined themselves to the Christian congregations, under Constantine, the first Christian emperor. The Huns, well beaten by the Christians, concluded that their God was the true God, and received the gospel. Thus, whether it be "in pretence or in truth" (as St Paul hath it), that people come in, God is glorified and his Church amplified, and the saints therein do rejoice, yea, and will rejoice, Php 1:18.

For the fear of the Jews fell upon them] So that either for love or fear they conformed to the Jewish way of worship, or at least they forbare to attempt against them, whom now they looked upon as heaven’s darlings. Whether Ahasuerus himself were drawn by the faith and piety of Esther and Mordecai to embrace the true religion, is not expressed. It is hard for princes drowned in delights to deny themselves, and to yield the obedience of faith. The poor receive the gospel, Mat 11:5, the smaller fishes bite soonest; the lamb and the dove were offered up in sacrifce, not the lion and the eagle; "Not many mighty, not many noble, are called," 1Co 1:26. That this king was not converted we know not. However, we have ground to beleive that Xerxes his son was not, when as, after this, we read that in his expedition into Greece, he was angry with mountains, winds, rivers, elements, no otherwise than as if they had been men, causing the sea to be beaten with three hundred stripes for battering his bridge of boats, and casting a pair of fetters into it, to make it know to whom it was subject. Let him be what he will, God made use of him for the good of his people, and so overawed the malignant Persians, that they had (very many of them) no mind to meddle.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Est 8:17. A feast and a good day — That is, a time of feasting, rejoicing, and thanksgiving. Not only in Shushan, but in all other places where they resided, they entertained one another at their houses, and feasted together, being full of joy at this unexpected alteration of their affairs. For they doubted not that this new decree of the king would be observed by his people; and they were resolved to defend themselves against those that did not observe it, but attempted to destroy them. And many of the people of the land became Jews — Many of the Persians became proselytes to the Jewish religion, but that they were circumcised is not probable. It is likely, however, that they renounced idolatry, and became worshippers of the true God. Such proselytes there were in all times, especially in the days of David and Solomon, when the affairs of the Jews were very prosperous. Haman thought to extirpate the Jews: it proves, in the issue, that their numbers are greatly increased, and many added to their church. Observe, reader, when the Jews had joy and gladness, then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. Another reason, however, is here given why so many became Jews at this time; for it is said, the fear of the Jews fell upon them. When they observed how wonderfully the divine providence had owned them, and wrought for them, in this critical juncture, they thought them great, and those happy that were among them, as was foretold Zec 8:23, We will go with you; for we have heard, we have seen, that God is with you. And they thought them formidable, and those miserable that were against them. They plainly saw, in Haman’s fate, that if any offered an injury to the Jews, it was at their peril; and, therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:17 many . . . became Jews themselves: That is, they became proselytes of Judaism.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Conformed themselves to the Jew’s religion.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. Many - became Jews; for - fear] These were a species of converts not likely to bring much honour to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.

IT is only the Gospel which will not admit of coercion for the propagation and establishment of its doctrines. It is a spiritual system, and can be propagated only by spiritual influence. As it proclaims holiness of heart and life, which nothing but the Spirit of God can produce, so it is the Spirit of God alone that can persuade the understanding and change the heart. If the kingdom of Christ were of this world, then would his servants fight. But it is not from hence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) Became Jews.—That is, embraced their religion as proselytes.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. a good day] The expression, occurring also in Est_9:19; Est_9:22, is found elsewhere only in 1Sa_25:8.

became Jews] The LXX. have, ‘were circumcised and became Jews.’ They became proselytes in order to secure themselves, in the face of the increased importance and position which the Jews were attaining through Mordecai. Owing, however, to the apparent improbability of a large number of actual proselytes to Judaism among the Persians—an occurrence of which there is no record outside this passage—it has been suggested that by a very slight change in one Heb. letter we should obtain the meaning, united themselves (to the Jews), i.e. took their side in the conflict. Cp. ‘joined themselves unto them’ (Est_9:27). It is however possible that the verb in the Hebrew[78] might mean, pretended to become Jews.

[78] Being in the Hithpa‘el voice.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Became Jews - Joined the nation as proselytes, so casting in their lot with them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ceremonies. Becoming acquainted with the sanctity of the law, and the protection which God gave to his people. (Menochius) --- Hebrew, "the Jews had joy and gladness, a feast, and a good day, and many of the people of the land became Jews; for the fear of the Jews," &c. (Protestants) (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A feast and a good day, i.e. a time of feasting and rejoicing, and thanksgiving,

The fear of the Jews; when possibly they had irritated by their former threatenings, and now gave this evidence of their repentance, that they were willing to submit to that severe precept of circumcision.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Many… became Jews — Divine Providence had so signally interposed that all thoughtful minds were profoundly impressed, and not a few became proselytes, and embraced Judaism as the true religion. Some of these proselytes may, perhaps, have been influenced more by the “fear of Mordecai,” (Est_9:3,) than by profound religious convictions; but that a general fear of the Jews fell upon them is clearly stated. Many might naturally have feared that if they remained only ostensibly enemies of the Jews, the vengeance of the latter would be likely to come upon them. And so they thought to secure themselves by professing Judaism.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A feast and a good day. The provincial Jews made the whole day on which they heard the news into a holiday, and not only rejoiced, but feasted. Many of the people of the land became Jews. Applied for and obtained admission into the Jewish nation as full proselytes. (comp. Ezr_6:21, with the comment) The fear of the Jews fell upon them. There was about to be in each great city where there were Jews a day of straggle and bloodshed. The Jews would have authority on their side, (Est_9:3) and might be expected to be victorious. Persons feared lest, when victorious, they might revenge themselves on all who had not taken their part, and thought it safer to become Jews than remain neutral. But it can only have been a small minority of the population in each city that took this view. There was no sudden great increase in the numbers of the Jewish nation.

A good day.

This expression is probably figurative. The time of relief, and thanksgiving, and confidence, and hope is viewed as a day having a character of its own. And no wonder that, so viewed, it should be called here "a good day.

I IT WAS GOOD IN ITS RETROSPECT. A day of evil had been dreaded and looked forward to with justice, and it had been converted into a day of peace. A day of Divine interposition summoned all to admire the unexpected interposition of Divine providence which had taken place.

II IT WAS GOOD IN ITS REALISATION. It was a good day for the rescued and saved, for the agents who had effected the deliverance, for the people among whom they dwelt, and even for the king, whose reign and reputation were saved from a stain both black and bloody.

III IT WAS GOOD IN ITS ANTICIPATION. Some months were yet to elapse before all danger was past. Yet, in the changed prospect, how could the Jews do other than give thanks, rejoice, and triumph? Let this "good day" serve to us as an emblem of the day of Divine visitation and human privilege. "Now is the accepted time; now is the day of salvation.

HOMILIES BY D. ROWLANDS Ver. 17.

Religious prosperity.

Persecution always defeats its own object. Viewed as mere policy, it is the worst that can be employed. Persecute error, and it will spread tenfold; persecute truth, and it will spread a hundredfold. Unless, therefore, you wish the principles you hate to gain ground, persecute not at all. Haman, while he brought utter ruin upon himself by his cruel attempt to exterminate the Jews, raised the latter into an incomparably better position than they occupied before. The Jews in their triumph were likely to adopt the same persecuting policy as had been exercised against themselves. It would have been simply the natural result of the treatment they had received. The Romish persecution of Protestants in our own country led Protestants in their turn to persecute the Romanists. The people of the land were, therefore, not without reason, in mortal fear; and many of them through fear became proselytes to the Jewish religion. But a profession of faith made under such circumstances was about the most worthless that could be imagined. The Church of God has had a most chequered history. Sometimes, like the noonday sun, it has shone with unrivalled splendour; sometimes, like the cloud-wrapped moon, its light has been lost in darkness. In the captivity of Egypt it was trodden down by its oppressors; under the leadership of Moses it struggled again into freedom. In the reign of Solomon a temple was built to Jehovah; in the reign of Jeroboam, son of Nebat, the calves were worshipped at Bethel and Dan. And we may add that under the new dispensation, even as under the old, its fortunes have been variable to the last degree. The text contains a graphic description of THE CHURCH IN PROSPERITY. In times of religious depression it is customary with good people to pray for better things a revival of the religious spirit, an outpouring of the Holy Ghost, an increase of godly enthusiasm. But frequently, when this takes place, those who desire it most are greatly disappointed, just because the form it takes is contrary to their expectation. For ages the Jews longed for the advent of the Messiah, but when he came they put him to death. It is important, therefore, that in seeking religious prosperity our minds should be free from misconceptions. This leads us to notice

I THE NATURE OF RELIGIOUS PROSPERITY. It implies

1. An increase of spirituality among professing Christians. Beware of supposing that the success of a Church is identical with increased membership. This is a fatal mistake, and has led to the most lamentable consequences. True religion consists in spiritual-mindedness. It is the result of a change of heart produced by the Spirit of God. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." It follows that a Christian is separate from the world. He views everything in the light of the world to come. He rejoices to suffer affliction with the people of God, for he has respect unto the recompense of the reward. No genuine revival can take place apart from increased purity and unworldliness.

2. An increase of good works among professing Christians. Good works are the necessary concomitants of spiritual-mindedness. "Every good tree bringeth forth good fruit." The first proof that a man is born again is the earnestness with which he inquires what he must do. Instances the multitude on the day of Pentecost, the jailer at Philippi, Saul of Tarsus. The Church is described as a vineyard, for which God hires labourers, whom he rewards according to their services. The absence of works is therefore a sure sign of the absence of spiritual life. What the Spirit said to each of the Churches of Asia was, "I know thy works." No real prosperity can co-exist with indifference and indolence.

3. An increase of sinners saved. "Many of the people of the land became Jews." A most conclusive evidence of their thriving condition. A spiritual, working Church exerts a power which attracts outsiders into its ranks. At the beginning of the apostolic age, when the disciples were in the fervour of their first love, it is recorded that "the Lord added to the Church daily such as should be saved." It is the business of a Church to seek the lost. This duty it owes to itself no less than to the world. Without converts it must gradually decay, and ultimately die. It enjoys the highest success, therefore, only when multitudes of the perishing flock within its gates.

II THE CAUSES OF RELIGIOUS PROSPERITY. When possessed, to what is it due? When lost, how can it be recovered?

1. It is in one sense the work of God. It was God who laid down the foundation of the Church. "Thus saith the Lord, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." And not a single stone has been subsequently placed in the spiritual edifice without his cooperation. "Without me ye can do nothing." "Except the Lord build the house, they labour in vain that build it." If we would have a revival, we must pray God to send down the Comforter to "reprove the world of sin, and of righteousness, and of judgment.

2. It is in another sense the work of man. The grandest triumphs of the gospel have been achieved by means of human instrumentality. The Protestant reformation, the Methodist revival, the evangelisation of Madagascar. Many ask, "What have we to do?" The answer depends upon the special circumstances of the inquirers. Some are able to preach the word, some to teach the young, some to visit the poor. If your Church be languishing, seek the cause among yourselves. Are you slumbering, inactive, prayerless?

III THE EFFECTS OF RELIGIOUS PROSPERITY. These are represented here as threefold.

1. Joy. "The Jews had joy and gladness." This is invariably the case; and what more natural? The released captive is glad, the victorious army is jubilant, the flourishing city is full of glee, and shall the Church be different? "When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing." It is said of the first disciples, after they had witnessed our Lord"s ascension, which was to them an earnest of the coming of his kingdom, that they "returned to Jerusalem with great joy; and were continually in the temple, praising and blessing God.

2. Contentment. "A feast and a good day." With the luxuries they enjoyed they were abundantly satisfied. In religious revivals the means of grace, the services of the sanctuary, the ordinances of religion, are thoroughly appreciated. Duties which in stagnant seasons are a burden become a pleasure. Of the man who is "like a tree planted by the rivers of water," the Psalmist saith, "His delight is in the law of the Lord, and in his law doth he meditate day and night." The prevalence of bitterness, strife, and unrest is a sign of spiritual poverty. Cattle bred in the fertile plains are generally in good condition; cattle bred on the barren hills are not only lean, but grow immense horns.

3. Influence. "The fear of the Jews fell upon them." The power of the Jews was felt in the land, and they were respected accordingly. The world admires power; it is the weak, the puny, the pretentious that are held in contempt. When religion is despised, and its professors treated with scorn, it is time to inquire into the reason. May it not be due to the sentimental, emasculated caricature of godliness that is too frequently set up for the reality? Strong, robust Christian manliness commands the homage even of opponents. When the Church appears in her proper character a pure, living, active Church an astonished world asks, "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

became Jews מִתְיַהֲדִים, became proselytes.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.