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The king issued a decree to save the Jews
1Later on that same day, King Xerxes declared that everything that Haman, the enemy of the Jews, owned, would now belong to Queen Esther. Esther told the king that Mordecai was her cousin. When the king heard that, he sent a message to tell Mordecai to come in.
2When Mordecai came in, the king took off the ring that had his official seal on it, the ring that he had previously given to Haman, and gave it to Mordecai, to indicate that Mordecai was now his most important official. And Esther appointed Mordecai to be in charge of everything that had belonged to Haman.
3Esther again came to talk to the king. She prostrated herself at his feet, crying. She wanted to plead for him to stop what Haman had planned, to kill all the Jews.
4The king held out his gold scepter/staff toward Esther, so Esther arose and stood in front of him.
5She said, “Your majesty, if you are pleased with me, and if you think that it is the right thing to do, make a new law to cancel what Haman decreed, that all the Jews in all the provinces in your empire should be killed.
6I cannot bear seeing all my family and all the rest of my people killed.”
7King Xerxes replied to Queen Esther and Mordecai, “Because Haman tried to get rid of all the Jews, I have given to Esther everything that belonged to Haman, and I have ordered my soldiers to hang Haman.
8So now I am also permitting you to write other letters, to save your people. You may put my name on the letters, and use my ring to seal them because no letter that has my name on it and which is sealed with my ring can ever be changed.”
9Then the king summoned his secretaries, on June 25th, and Mordecai told them to write letters to the Jews and to all the governors and other officials in all of the 127 provinces, which extended from India in the east to Ethiopia in the west. They wrote these letters in all the languages that the people in each area spoke. They also wrote letters to the Jewish people, in their language.
10They wrote in those letters that the Jews in every city were permitted by the king to gather together to protect themselves. They also were permitted to kill any group of soldiers who attacked them. They were also permitted to kill the women and children of those who attacked them, and to take the possessions of the people whom they killed.
12All this was to be done on March 7th of the following year. Mordecai signed the king’s name on the letters, and sealed them with the seal that was on the king’s ring. Then he gave them to messengers, who rode on fast horses that had been raised especially for the king.
13Copies of this law were to be nailed to posts in every province and read to all the people, in order that the Jews would be ready to ◄get revenge on/fight against► their enemies on March 7th.
14The king commanded the men who took these letters to all the provinces to ride quickly on the king’s horses. And copies of the letter were also posted and read to the people in the capital city, Susa.
15Before Mordecai left the palace, he put on the blue and white robe and a large gold crown that the king had given him. He also put on a coat made of fine purple cloth. When the people in Susa heard the new law, they all shouted and cheered.
16The Jews in Susa were very happy, and other people honored them.
17And when the new law arrived in every city and province, the Jews there celebrated and prepared feasts and were very joyful. And many men throughout the empire were circumcised and became Jews, because they were now afraid of what the Jews would do to them if they were not Jews.
It Ends With Me! Breaking Bloodline Curses
By Vlad Savchuk28137:54Spiritual WarfareCursesGenerational CursesEXO 20:5EST 2:5EST 3:1EST 8:11PRO 3:33LUK 10:19ROM 5:17EPH 6:102TI 1:5JAS 4:7Vlad Savchuk delivers a powerful message on breaking generational curses, emphasizing that many struggles stem from ancestral demons that are passed down through family lines. He proclaims that the cycle of these curses can end with the current generation, encouraging listeners to take authority over their spiritual battles and not to pass on the burdens of their ancestors. Using the story of Esther and Mordecai, he illustrates the importance of confronting and defeating these generational issues through spiritual means rather than natural ones. Savchuk urges the congregation to recognize their identity as curse breakers and to dress in the armor of God, preparing for spiritual warfare against the enemy. Ultimately, he reassures that with faith and action, individuals can claim victory over the curses that have plagued their families for generations.
Whose Tears?
By Walter Wilson02KI 20:5EST 8:3PSA 126:5LUK 7:38ACT 20:19Walter Wilson preaches about the significance of tears as seen through the eyes of a chemist, a pastor, and a police officer, emphasizing how tears reflect the bleeding of a broken heart, the sign of weakness, and the deep emotions tied to human experiences. The sermon delves into various instances of tears in the Bible, from Jesus' tears of compassion to a sinner's tears of repentance, highlighting the power and effectiveness of praying with tears in different contexts.
More Precious Than Gold
By David Wilkerson0Spiritual WarfareFaith in TrialsEST 8:16ROM 8:372CO 4:17EPH 6:10PHP 4:19COL 2:152TI 4:7HEB 3:6JAS 1:21PE 1:7David Wilkerson emphasizes the spiritual warfare depicted in the story of Queen Esther, where Esther's bravery and faith led to the salvation of her people from Haman's evil plot. The sermon illustrates how trials and battles not only strengthen our faith but also yield spiritual riches that are more precious than gold. Wilkerson highlights that through Christ's victory at Calvary, believers are endowed with grace, mercy, and the resources needed to maintain their spiritual lives. He encourages the congregation to tap into the Holy Spirit's treasury to sustain their faith and character amidst conflicts. Ultimately, the message conveys that there is value in every battle we face, as it contributes to our growth and the glory of God.
Sealed With the King's Ring.
By F.B. Meyer0Identity in ChristSealing of the Holy SpiritEST 8:8EPH 1:13F.B. Meyer emphasizes the significance of being sealed with the Holy Spirit, drawing parallels between the king's ring given to Mordecai and the divine sealing of believers. Just as the king's seal validated the proclamation of liberty for the Jews, the Holy Spirit impresses the likeness of Christ upon believers, marking them as God's own. This sealing signifies that believers are irrevocably marked as children of God, inheriting His promises and identity. Meyer highlights that this divine impression is not of the Spirit Himself but of Christ, ensuring that the character of Jesus is reflected in the lives of believers. Ultimately, once sealed by God, no one can reverse this divine decree.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Ahasuerus invests Mordecai with the offices and dignities possessed by Haman, Est 8:1, Est 8:2. Esther begs that the decree of destruction gone out against the Jews may be reversed, Est 8:3-6. He informs her that the acts that had once passed the kings seal cannot be reversed; but he instructs her and Mordecai to write other letters in his name, and seal them with his seal, and send them to all the provinces in the empire, giving the Jews full liberty to defend themselves; which is accordingly done; and the letters are sent off with the utmost speed to all the provinces: in consequence, the Jews prepare for their own defense, Est 8:8-14. Mordecai appears publicly in the dress of his high office, Est 8:15. The Jews rejoice in every place; and many of the people become Jews, because the fear of the Jews had fallen upon them, Est 8:16, Est 8:17.
Verse 1
The king - give the house of Haman - As Haman was found guilty of treasonable practices against the peace and prosperity of the king and his empire, his life was forfeited and his goods confiscated. And as Mordecai had been the means of preserving the king's life, and was the principal object of Haman's malice, it was but just to confer his property upon him, as well as his dignity and office, as Mordecai was found deserving of the former, and fit to discharge the duties of the latter.
Verse 2
The king took off his ring - In the ring was the seal of the king. Giving the ring to Mordecai was tantamount to giving him the seal of the kingdom, and constituting him the same as lord chancellor among us.
Verse 6
To see the destruction of my kindred? - She had now informed the king that she was cousin to Mordecai, and consequently a Jewess; and though her own life and that of Mordecai were no longer in danger, Haman being dead, yet the decree that had gone forth was in full force against the Jews; and if not repealed, their destruction would be inevitable.
Verse 8
May no man reverse - Whatever had passed the royal signet could never be revoked; no succeeding edict could destroy or repeal a preceding one: but one of a similar nature to the Jews against the Persians, as that to the Persians was against the Jews, might be enacted, and thus the Jews be enabled legitimately to defend themselves; and, consequently, placed on an equal footing with their enemies.
Verse 9
The month Sivan - This answers to a part of our May and June.
Verse 10
On mules, camels, and young dromedaries - What these beasts were is difficult to say. The word רכש rechesh, which we translate mules, signifies a swift chariot horse. The strange word אחשתרנים achashteranim is probably a Persian word, but perhaps incurably corrupted. The most likely derivation is that of Bochart, from the Persian akhash, huge, large, rough, and aster, a mule; large mules. The words בני הרמכים beney harammachim, the sons of mares, which we translate dromedaries, are supposed to signify mules, produced between the he ass and the mare, to distinguish them from those produced between the stallion and the ass, But there is really so much confusion about these matters, and so little consent among learned men as to the signification of these words, and even the true knowledge of them is of such little importance, that we may well rest contented with such names as our modern translations have given us. They were, no doubt, the swiftest and hardiest beasts that the city or country could produce.
Verse 11
To destroy, to slay, and to cause to perish - The same words as in Haman's decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them. Little ones and women - This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.
Verse 14
The decree was given at Shushan - The contrary effect which it was to produce considered, this decree was in every respect like the former. See Est 3:8-15.
Verse 15
Blue and white - Probably stripe interchanged with stripe; or blue faced and bordered with white fur. A great crown of gold - A large turban, ornamented with gold, jewels, etc. Fine linen and purple - See on Gen 41:42 (note). The בץ buts, here mentioned, is most probably the same with the byssus of the ancients; supposed to be the beautiful tuft or beard, growing out of the side of the pinna longa, a very large species of muscle, found on the coasts of the Mediterranean Sea, of which there are a pair of gloves in the British Museum. This byssus I have described elsewhere. Shushan - was glad - Haman was too proud to be popular; few lamented his fall.
Verse 17
Many - became Jews; for - fear - These were a species of converts not likely to bring much honor 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.
Introduction
MORDECAI ADVANCED. (Est 8:1-6) On that day did the king Ahasuerus give the house of Haman . . . unto Esther--His property was confiscated, and everything belonging to him, as some compensation for the peril to which she had been exposed. Mordecai came before the king--that is, was introduced at court and appointed one of the seven counsellors. Esther displayed great prudence and address in acknowledging Mordecai's relation to her at the moment most fitted to be of eminent service to him.
Verse 2
the king took off his ring, . . . and gave it unto Mordecai--By that act transferring to him all the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly filled. Esther set Mordecai over the house of Haman--as her steward or factor, to manage that large and opulent estate which had been assigned to her.
Verse 3
Esther spake yet again before the king, and fell down at his feet--The king was then not reclining at table, but sitting on a divan, most probably in the Persian attitude, leaning back against the cushions, and one foot under him. besought him with tears to put away the mischief of Haman--that is, to repeal the sanguinary edict which, at the secret instigation of Haman, had been recently passed (Est 3:12).
Verse 4
Then the king held out the golden sceptre toward Esther--in token that her request was accepted, and that she needed no longer to maintain the humble attitude of a suppliant.
Verse 5
reverse the letters devised by Haman . . . to destroy the Jews--The whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be immediately reversed--all indicate the queen's wisdom and skill, and she succeeded in this point also.
Verse 8
AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14) Write . . . in the king's name, and seal it with the king's ring--Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal authority. which . . . may no man reverse--This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable.
Verse 10
sent . . . by posts . . . and riders on . . . camels, and young dromedaries--The business being very urgent, the swiftest kind of camel would be employed, and so the word in the original denotes the wind-camel. Young dromedaries also are used to carry expresses, being remarkable for the nimbleness and ease of their movements. Animals of this description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay.
Verse 11
the king granted the Jews . . . to stand for their life . . . to slay . . . all . . . that would assault them--The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of the second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Dan 6:14), no less than profane, history. Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch. That the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many anecdotes related in the books of modern travellers through that country.
Verse 15
MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17) Mordecai went out . . . in royal apparel--He was invested with the khelaat of official honor. A dress of blue and white was held in great estimation among the Persians; so that Mordecai, whom the king delighted to honor, was in fact arrayed in the royal dress and insignia. The variety and the kind of insignia worn by a favorite at once makes known to the people the particular dignity to which he has been raised. Next: Esther Chapter 9
Introduction
INTRODUCTION TO ESTHER 8 This chapter relates the gifts Ahasuerus gave to Esther and Mordecai, Est 8:1, the suit Esther made to him to reverse the letters for the destruction of the Jews, Est 8:3, which, though it could not be formally granted, was in effect done by letters sent to the Jews, giving them power to rise in their own defence, and slay their enemies, Est 8:7, the consequence of which, and the advancement of Mordecai, were matter of great joy to the Jews, Est 8:15.
Verse 1
On that day did the King, Ahasuerus, give the house of Haman, the Jews' enemy, unto Esther the queen,.... That, and all the goods in it, and estate belonging to it; which being confiscated to the king, he gave to Esther, who would have been the sufferer, had his scheme taken place; so the Targum adds,"and the men of his house, and all his treasures, and all his riches:" and Mordecai came before the king; was introduced into his presence, became one of his privy counsellors, one of those that saw the king's face, and sat first in the kingdom, Est 1:14 for Esther had told what he was unto her; what relation he stood in to her; her uncle, according to the Vulgate Latin version, and so Aben Ezra and Josephus, but wrongly, for she was his uncle's daughter; so that they were brother's children, or own cousins, see Est 2:7.
Verse 2
And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai,.... which, with the Persians, was a token of the strongest affection and strictest friendship (z); the Targum calls it his signatory ring, that with which he signed laws, edicts, letters, patents, &c. and so hereby made him keeper of the seals: and Esther set Mordecai over the house of Haman; appointed him her steward of the estate of Haman, the king had given her. (z) Alex. ab Alex. Genial. Dier. l. 1. c. 26. & l. 2. c. 19.
Verse 3
And Esther spake yet again before the king,.... Went into his presence, without being called for as before, with a new petition: and fell down at his feet, and besought him with tears; the more to work upon his affections, and move him to grant her request; which she might be the more encouraged to hope for, through the success she already had: to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews; to revoke, abolish, and make void a mischievous scheme Haman had devised against the Jews, to root out the whole nation of them in the Persian empire.
Verse 4
Then the king held out the golden sceptre towards Esther,.... As a token that she had not incurred his displeasure by coming into his presence without leave, and that she was admitted to speak and make her request; see Est 5:3 so Esther arose and stood before the king; she rose from the ground on which she lay prostrate, and stood upon her feet, in an humble manner, to make her speech, and present her petition to the king.
Verse 5
And said, if it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes,.... This heap of phrases, which signify much the same thing, are used to work upon the king's affections, and to show how submissive she was to his will: let it be written to reverse the letters devised by Haman the son of Hammedatha, the Agagite, which he wrote to destroy the Jews which are in all the king's provinces. She wisely takes no notice of any concern the king had in them, but suggests as that she looked upon them as forged by Haman, who put the king's name and seal to them, without his knowledge and consent.
Verse 6
For how can I endure to see the evil that shall come unto my people?.... I cannot bear it; it will break my heart; I shall die to see all my people massacred throughout the realm; the thought of it is shocking and shuddering; to see it, intolerable: or "how can I endure to see the destruction of my kindred?" the same thing in different words, and somewhat more express and explanative. She explains the evil coming upon her people of the utter destruction of them, not barely an oppression, but an extermination of them; and she makes use of a word expressive of their relation to her, as more endearing, being her kindred; she and they being, as it were, of the same family, and with whom she could not but sympathize in distress. For how can I endure to see the evil that shall come unto my people?.... I cannot bear it; it will break my heart; I shall die to see all my people massacred throughout the realm; the thought of it is shocking and shuddering; to see it, intolerable: or "how can I endure to see the destruction of my kindred?" the same thing in different words, and somewhat more express and explanative. She explains the evil coming upon her people of the utter destruction of them, not barely an oppression, but an extermination of them; and she makes use of a word expressive of their relation to her, as more endearing, being her kindred; she and they being, as it were, of the same family, and with whom she could not but sympathize in distress. Esther 8:7 est 8:7 est 8:7 est 8:7Then the King Ahasuerus said unto Esther the queen, and to Mordecai the Jew,.... Who was present at the same time, either at the desire of Esther, or by virtue of his office, being now one of those that saw the king's face, Est 8:1, behold, I have given Esther the house of Haman; See Gill on Est 8:1, and him they have hanged upon the gallows; which he had prepared for Mordecai, Est 7:10 because he laid his hand upon the Jews; intended to do so, and had prepared for it, and wrote letters, ordering their destruction on such a day. Now as the king had shown favour to Esther and Mordecai, and had punished Haman for contriving mischief against them and the Jews, which was publicly known, the people would be fearful of doing anything against them, lest they should incur the king's displeasure, and therefore might make themselves easy about this matter; but, however, to give them all the satisfaction he could, he directs them to do as follows.
Verse 7
Write ye also for the Jews as it liketh you,.... Whatever may be thought fit and proper for their safety and security: in the king's name, and seal it with the king's ring; as the former letters were: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse; which is a reason both for the writing and sealing of the present letters in this manner, and why the former could not be reversed; nor does it appear that they were, but that, in virtue of them, the people had power to rise and kill the Jews on the day appointed, if they dared, or were so disposed; and these empowered the Jews to rise in their own defence, and kill all that made any attempts upon them, for which they had the royal authority; and these letters coming after the other, though they did not formally reverse them, which might not be done, yet rendered them ineffectual.
Verse 8
Then were the king's scribes called at that time,.... As they were to write the former letter, Est 3:12, in the third month, that is the month Sivan, on the three and twentieth day thereof; which answers to part of May, and part of June. This was two months and ten days after the writing of the former letters; so long the Jews had been in distress by reason of them, and was a just rebuke upon them for not returning to their own land when they might, as well as for other sins: and it was written according to all that Mordecai commanded to the Jews. Mordecai dictated to the scribes, and ordered what they should write; and which were sent to the Jews in the first place, partly to ease them of their present distress, and partly that they might prepare against that time for their defence, for which they had sufficient time, it being now more than nine months to it: and to the lieutenants, and the deputies, and the rulers of the provinces, which are from India unto Ethiopia, an hundred twenty and seven provinces. The letters were directed to the same magistrates in the several provinces as the former, giving orders to them, that, notwithstanding them, they were to suffer the Jews to defend themselves, and not punish them for what should be done by them in self-defence; see Est 1:1, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language; some provinces spoke the Persian language, and used the character of it, others Chaldee, others Syriac, &c. and wrote in the usual characters, as the Jews did in Hebrew, and in the characters of that language; and now these letters were written in the language and character of the people of the several provinces they were sent to, that they might be easily read and understood.
Verse 9
And he wrote in the King Ahasuerus' name, and sealed it with the king's ring,.... Which gave the letters authority, and made them irreversible, and for this Mordecai had the king's order, Est 8:8 and sent letters by post; by runners or couriers: on horseback; that rode on horses that were racers, that ran swiftly: and riders on mules, camels, and young dromedaries; which were all different creatures, and swift ones, according to our version, especially the latter; see Jer 2:23 which were a kind of camels, but swifter, and would go more than one hundred miles a day (a); and, as Diodorus Siculus says (b), not less than 1500 furlongs or about two hundred miles: though it may be only one sort are meant, namely, "mules", for the next word, "ahashteranim", in the Persian language signifies mules (c), and so Aben Ezra interprets it, and likewise Kimchi and Ben Melech; and the last words may be rendered "sons of mares", so David de Pomis; that is, such mules as are gendered by he asses and mares: and so the same writer observes, that the word in the Arabic language signifies "mares"; and such mules that come from them he says are stronger than those that come from she asses; so that the whole may be rendered to this sense, "riders on mules", (which in the Persian language are called "ahashteranim",) namely, such as are "sons of mares"; and which according to Aelianus (d) and Pliny (e) are the swiftest; though the Persians had camels swifter than are common elsewhere, called "revatrie", the "goer", which trot as fast as an horse can gallop (f). (a) Isidor. Origin. l. 12. c. 1. Vid. Strabo Geograph. l. 15. p. 498. (b) Bibliothec. l. 19. p. 683. (c) Castell. Dictionar. Persic. col. 29. Hottinger. Smegma Oriental l. 1. c. 5. p. 75. (d) De Animal. l. 16. c. 9. (e) Nat. Hist. l. 8. c. 44. (f) Universal History, vol. 5. p. 88.
Verse 10
Wherein the king granted the Jews which were in every city to gather themselves together,.... In some part of the city they should choose, and remain in a body, being sufficiently armed: and to stand for their life; to defend themselves, and fight for their life, should any attack them, or attempt to take it away; in such case they might act offensively: so as to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them; every army of them, or as many as should join in a body to attack them, any mighty or powerful mob; and not men only: but both little ones and women, and to take the spoil of them for a prey; the same words are used, and the same power is given them as were to their enemies, Est 3:13, not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, Est 9:10, and, since they spared that, it is highly probable they spared women and children.
Verse 11
Upon one day, in all the provinces of King Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. The day appointed and fixed in the former letters for the destruction of the Jews, Est 3:13. . Esther 8:13 est 8:13 est 8:13 est 8:13The copy of the writing, for a commandment to be given in every province, was published to all people,.... A copy of the letters sent to the governors of provinces; the sum and substance of them was published by an herald, or fixed in public places, that all might know the contents thereof; and take care not to assault the Jews, as it would be to their peril: and that the Jews should be ready against that day to avenge themselves on their enemies; Abendana thinks this is to be restrained to those that were of the seed of Amalek, who were their principal enemies; but no doubt it includes all that should rise up against them.
Verse 12
So the posts that rode upon mules and camels went out,.... Or on the mules, which in the Persian language were called "ahashteranim"; See Gill on Est 8:10, being hastened and pressed on by the king's commandment; who gave them a special order to make what haste they could, that the Jews might have time to prepare for their defence, and their enemies be the more intimidated: and the decree was given at Shushan the palace; the king's counsellors agreeing to it, and perhaps signing it, as they did the former; see Est 3:15.
Verse 13
And Mordecai went out from the presence of the king,.... And walked or rode about in the city to show himself to his friends: in royal apparel of blue and white; such as the Persian kings wore, and were not allowed to any other, as Xenophon writes (g): and with a great crown of gold; a coronet, such as princes and nobles wear; the latter Targum calls it a great golden chain, and such the eastern kings used to give to their favourites; see Dan 5:29, and with a garment of fine linen and purple; this must be an inner garment, since it is distinct from the royal robe before mentioned; though as the word signifies a wrap, or roll, it may design a turban, which was a roll of linen wrapped about the head; and such was the Persian diadem, according to Curtius (h), which was of a purple colour, mixed with white; and so the Septuagint version is, "and a diadem of fine linen, of a purple colour"; and if so, the crown of gold was not worn on his head, nor is it likely it should be allowed, but was carried before him; see Gill on Est 6:8, and the city of Shushan rejoiced, and was glad; not only the Jews in it, but the native inhabitants of it, that had any sense of humanity, expressed their joy at the sight of Mordecai thus arrayed; that so good a man was advanced at court, and so bad a man as Haman was displaced and put to death; see Pro 29:2. (g) Cyropaedia, l. 8. c. 23. (h) Hist. l. 3. c. 3. & l. 6. c. 6. Vid. Solerium de Pileo, sect. 9.
Verse 14
And the Jews had light,.... Prosperity, as opposed to the darkness of adversity in which they had been, see Isa 8:22, or lightsomeness and cheerfulness of spirit, as explained by the two next words: and gladness and joy; at the good news of their deliverance, so unexpected by them; thus light is explained by gladness, Psa 97:11 and honour: among men; from their neighbours, who before were held in contempt, as a people doomed to destruction.
Verse 15
And in every province, and in every city, whithersoever the king's commandment and his decree came,.... As they did to every province in the realm, and to every city in the province, where there were any Jews: the Jews had joy and gladness, a feast and a good day; they expressed their joy on this occasion by keeping a festival, which in their language is called a good day; and such an one is annually kept by them unto this day, on account of their deliverance; of which see Est 9:27 and many of the people of the land became Jews; or were proselyted, as both the Targums and Jarchi interpret it; they embraced the Jewish religion, and submitted to the rites and ceremonies of it; were circumcised, as in the Septuagint version, and so were proselytes of righteousness; and indeed no other could they be, dwelling in their own land; many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered; wherein manifestly appeared to them the providence of God, the hand of the Supreme Being, and from hence concluded their God must be the true God, and they his favourite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court: for the fear of the Jews fell upon them; lest they should be slain by them, in virtue of this new edict. Next: Esther Chapter 9
Introduction
Mordochai Advanced to Haman's Position. Counter-Edict for the Preservation of Jews - Esther 8 The king bestowed the house of Haman on Esther, and advanced Mordochai to Haman's place of prime minister (vv. 1 and 2). Esther then earnestly besought the king for the abolition of the edict published by Haman against the Jews, and the king permitted her and Mordochai to send letters in the king's name to all the Jews in his kingdom, commanding them to stand for their life, and to slay their enemies, on the day appointed for their own extermination (Est 8:3-14). These measures diffused great joy throughout the kingdom (Est 8:15-17).
Verse 1
By the execution of Haman, his property was confiscated, and the king decreed that the house of the Jews' enemy should be given to Esther. The "house of Haman" undoubtedly means the house with all that pertained to it. "And Mordochai came before the king, for Esther had told him what he was to her," viz., her kinsman and foster-father, Est 2:7. This information effected Mordochai's appearance before the king, i.e., his reception into the number of the high dignitaries who beheld the face of the king, i.e., were allowed personal access to him; comp. Est 1:10, Est 1:14; Est 7:9. Est 8:2 And the king took off his seal-ring which he had taken from Haman (comp. Est 3:10), and gave it to Mordochai. מן העביר, to cause to go from some one, i.e., to take away. By this act Mordochai was advanced to the post of first minister of the king; comp. Gen 41:42, 1 Macc. 6:15. The king's seal gave the force of law to royal edicts, the seal taking the place of the signature. See rem. on Est 8:8 and Est 3:10.
Verse 3
The chief enemy of the Jews was now destroyed; but the edict, written in the king's name, sealed with the royal seal, and published in all the provinces of the kingdom, for the destruction of all the Jews on the 13th day of the twelfth month, was still in force, and having been issued in due legal form, could not, according to the laws of the Persians and Medes, be revoked. Queen Esther therefore entreated the king to annul the designs of Haman against the Jews. Est 8:3 and Est 8:4. "Esther spake again before the king, and fell down at his feet, and wept, and besought him to do away with (העביר, to cause to depart) the mischief of Haman the Agagite, and his device that he devised against the Jews. And the king held out his golden sceptre towards Esther, and Esther arose and stood before the king." This verse gives a summary of the contents of Esther's speech, which is reported verbally in Est 8:5 and Est 8:6, so that we must translate the imperfects ותּתחנּן ותּבך - ותּפּל: She spoke before the king, falling at his feet and beseeching him with weeping, that he would do away with המן רעת, the evil that Haman had done, and his device against the Jews. The king stretched out his sceptre (comp. Est 4:11) as a sign that he would graciously grant her petition; whereupon she arose, stood before the king, and made known her request.
Verse 5
The introductory formula are in part similar to those used Est 1:19; Est 5:4, Est 5:8; Est 7:3; but the petition referring to a great and important matter, they are strengthened by two new phrases: "If the thing is advisable (כּשׁר, proper, convenient, advantageous, a later word occurring again only Ecc 11:6; Ecc 10:10, - in Ecc 2:21; Ecc 4:4-5, Ecc 4:10 of the same book, כּשׁרון) before the king, and if I be pleasing in his eyes, let it be written (let a writing be used, like Est 3:9), to frustrate (להשׁיב, i.e., to put out of force) the letters, the device of Haman ... which he wrote to destroy the Jews, who are in all the provinces of the king." המן מחשׁבת, the device, the proposal of Haman, is added to הסּפרים, briefly to characterize the contents of the letters. On the matter itself, comp. Est 3:8. and Est 3:12. "For how shall I endure to see the destruction of my people?" The verbs וראיתי אוּכל are so combined that the second is governed by the first, וראיתי standing instead of the infinitive; comp. Ew. 285, c. ראה cons. בּ denotes an interested beholding, whether painful or joyous, of something; comp. Gen 44:34. מולרת in parallelism with אם denotes those who are of like descent, the family, members of a tribe.
Verse 7
The king could not simply revoke the edict issued by Haman in due legal form, but, ready to perform the request of the queen, he first assures her of his good intentions, reminding her and Mordochai that he has given the house of Haman to Esther and hanged Haman, because he laid hand on the Jews (תּלוּ אתו, him they have executed); and then grants them permission, as he had formerly done to Haman, to send letters to the Jews in the king's name, and sealed with the king's seal, and to write בּעיניכם כּטּוב, "as seems good to you," i.e., to give in writing such orders as might in Esther's and Mordochai's judgment render the edict of Haman harmless. "For," he adds, "what is written in the king's name and sealed with his seal cannot be reversed." This confirmatory clause is added by the king with reference to the law in general, not as speaking of himself objectively as "the king." להשׁיב אין refers to Esther's request: להשׁיב יכּתב (Est 8:5). ונחתּום, infin. abs. used instead of the perfect.
Verse 9
These letters were prepared in the same manner as those of Haman (Est 3:12-15), on the 23rd day of the third month, the month Sivan, and sent into all the provinces. "And it was written according to all that Mordochai commanded." They were sent to the Jews and to the satraps, etc., of the whole wide realm from India to Ethiopia (see Est 1:1), while those of Haman had been issued only to the satraps, etc. The rest coincides with Est 3:12. ויּכתּב, and he (Mordochai) wrote. To show the speed with which the letters were despatched, (messengers) "on horseback, on coursers, government coursers, the sons of the stud," is added to הרצים בּיד. רכשׁ is a collective, meaning swift horses, coursers; comp. Kg1 5:8. אחשׁתּרנים (Est 8:11 and Est 8:14) answers to the Old-Persian kschatrana, from kschatra, government, king, and means government, royal, or court studs. So Haug in Ewald's bibl. Jahrb. v. p. 154. The older explanation, mules, on the other hand, is founded on the modern Persian estar, which, to judge from the Sanscrit avatara, must in ancient Persian have been apatara. רמּכים, ἁπ. λεγ. from רמּך, answering to the Syriac remakaa', herd, especially a herd of horses, and to the Arabic ramaka, stud, is explained by Bertheau as a superlative form for the animal who excels the rest of the herd of stud in activity, perhaps the breeding stallion, while others understand it of the stud in general. The contents of the edict follow in Est 8:11 and Est 8:12 : "that the king allows the Jews in every city to assemble and to stand for their life (i.e., to fight for their lives, comp. Dan 12:1), to destroy, to slay, and to cause to perish all the power (חיל, military power) of the people and province that should assault them, children and women, and to plunder their property, upon a certain day," etc. The appointed time is thus stated as in Est 3:13. The Jews were thus authorized to attack and destroy all enemies who should assault them on the day appointed for their extermination. Est 8:13 coincides with Est 3:14, with this difference, that the Jews are to be ready on this day to avenge themselves on their enemies. Est 8:14 also is similar to Est 3:15, except that the expression is strengthened by an addition to הרצים as in Est 8:10, and by that of דּחוּפים, urged on, to מבהלים, hastened, to point out the utmost despatch possible.
Verse 15
The joy experienced throughout the kingdom at these measures. Est 8:15. After transacting with the king this measure so favourable to the Jews, Mordochai went out from the king in a garment of deep blue and white material (comp. Est 1:6), and with a great crown of gold, and a mantle of byssus and purple. תּכריך, ἁπ. λεγ., in the Aramaean תּכריכא, a wide mantle or covering. The meaning is not, as Bertheau remarks, that he left the king in the garment which had been, according to Est 6:8., presented to him, nor that he left him with fresh tokens of his favour, clothed in a garment, crown, and mantle just bestowed on him, but that he left him in a magnificent state garment, and otherwise festally apparelled, that he might thus show, even by his external appearance, the happiness of his heart. Of these remarks, the first and last are quite correct; the second, however, can by no means be so, because it affords no answer to the question how Mordochai had obtained crown and mantle during his stay with the king and in the royal palace. The garments in which Mordochai left the king are evidently the state garments of the first minister, which Mordochai received at his installation to his office, and, as such, no fresh token of royal favour, but only his actual induction in his new dignity, and a sign of this induction to all who saw him issue from the palace so adorned. "The city of Susa rejoiced and was glad," i.e., rejoiced for gladness. The city, i.e., its inhabitants on the whole. Est 8:16 The Jews (i.e., in Susa, for those out of the city are not spoken of till Est 8:17) had light and gladness, and delight and honour." אורה (this form occurs only here and Psa 109:12), light, is a figurative expression for prosperity. יקר, honour - in the joy manifested by the inhabitants of Susa at the prevention of the threatened destruction. Est 8:17 And in every province and city ... there was joy and a glad day, a feast day, comp. Est 9:19, Est 9:22, while Haman's edict had caused grief and lamentation, Est 4:3. "And many of the people of the land (i.e., of the heathen inhabitants of the Persian empire) became Jews, for the fear of the Jews fell upon them." מתיהדים, to confess oneself a Jew, to become a Jew, a denominative formed from יהוּדי, occurs only here. On the confirmatory clause, comp. Exo 15:16; Deu 11:25. This conversion of many of the heathen to Judaism must not be explained only, as by Clericus and Grotius, of a change of religion on the part of the heathen, ut sibi hoc modo securitatem et reginae favorem pararent, metuentes potentiam Mardechaei. This may have been the inducement with some of the inhabitants of Susa. But the majority certainly acted from more honourable motives, viz., a conviction, forced upon them by the unexpected turn of affairs in favour of the Jews, of the truth of the Jewish religion; and the power of that faith and trust in God manifested by the Jews, and so evidently justified by the fall of Haman and the promotion of Mordochai, contrasted with the vanity and misery of polytheism, to which even the heathen themselves were not blind. When we consider that the same motives in subsequent times, when the Jews as a nation were in a state of deepest humiliation, attracted the more earnest-minded of the heathen to the Jewish religion, and induced them to become proselytes, the fact here related will not appear surprising.
Introduction
We left the plotter hanging, and are now to see what becomes of his plot. I. His plot was to raise an estate for himself; and all his estate, being confiscated for treason, is given to Esther and Mordecai (Est 8:1, Est 8:2). II. His plot was to ruin the Jews; and as to that, 1. Esther earnestly intercedes for the reversing of the edict against them (Est 8:3-6). 2. It is in effect done by another edict, here published, empowering the Jews to stand up in their own defence against their enemies (Est 8:7-14). III. This occasions great joy to the Jews and all their friends (Est 8:15-17).
Verse 1
It was but lately that we had Esther and Mordecai in tears and in fears, but fasting and praying; now let us see how to them there arose light in darkness. Here is, 1. Esther enriched. Haman was hanged as a traitor, therefore his estate was forfeited to the crown, and the king gave it all to Esther, in recompence for the fright that wicked man had put her into and the vexation he had created her, Est 8:1. His houses and lands, good sand chattels, and all the money he had heaped up which he was prime-minister of state (which, we may suppose, was no little), are given to Esther; they are all her own, added to the allowance she already had. Thus is the wealth of the sinner laid up for the just, and the innocent divides the silver, Pro 13:22; Job 27:17, Job 27:18. What Haman would have done mischief with Esther will do good with; and estates are to be valued as they are used. 2. Mordecai advanced. His pompous procession, this morning, through the streets of the city, was but a sudden flash or blaze of honour; but here we have the more durable and gainful preferments to which he was raised, which yet the other happily made way for. (1.) He is now owned as the queen's cousin, which till now, though Esther had been four years queen, for aught that appears, the king did not know. So humble, so modest, a man was Mordecai, and so far from being ambitious of a place at court, that he concealed his relation to the queen and her obligations to him as her guardian, and never made us of her interest for any advantage of his own. Who but Mordecai could have taken so little notice of so great an honour? But now he was brought before the king, introduced, as we say, to kiss his hand; for now, at length, Esther had told what he was to her, not only near a-kin to her, but the best friend she had in the world, who took care of her when she was an orphan, and one whom she still respected as a father. Now the king finds himself, for his wife's sake, more obliged than he thought he had been to delight in doing honour to Mordecai. How great were the merits of that man to whom both king and queen did in effect owe their lives! Being brought before the king, to him no doubt he bowed, and did reverence, though he would not to Haman an Amalekite. (2.) The king makes his lord privy-seal in the room of Haman. All the trust he had reposed in Haman, and all the power he had given him, are here transferred to Mordecai; for the ring which he had taken from Haman he gave to Mordecai, and made this trusty humble man as much his favourite, his confidant, and his agent, as ever that proud perfidious wretch was; a happy change he made of his bosom-friends, and so, no doubt, he and his people soon found it. (3.) The queen makes him here steward, for the management of Haman's estate, and for getting and keeping possession of it: She set Mordecai over the house of Haman. See the vanity of laying up treasure upon earth; he that heapeth up riches knoweth not who shall gather them (Psa 39:6), not only whether he shall be a wise man or a fool (Ecc 2:19), but whether he shall be a friend or an enemy. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought that he showed himself wise! It is our interest, therefore, to make sure those riches which will not be left behind, but will go with us to another world.
Verse 3
Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this, I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (Est 8:3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, Est 8:4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, Est 8:5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (Est 8:3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (Est 8:5): If it please the king and if I have found favour in his sightand again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief. II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (Est 8:8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan 6:15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere - the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere - to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (Est 8:7), and he therefore would d the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (Est 8:8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (Est 8:9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (Est 8:11), and thus to avenge themselves on their enemies (Est 8:13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (Est 8:14), and had swift beasts provided them, Est 8:10. It was not a time to trifle when so many lives were in danger.
Verse 15
It was but a few days ago that we had Mordecai in sackcloth and all the Jews in sorrow; but here is a blessed change, Mordecai in purple and all the Jews in joy. See Psa 30:5, Psa 30:11, Psa 30:12. 1. Mordecai in purple, Est 8:15. Having obtained an order for the relief of all the Jews, he was easy, he parted with his mourning weeds, and put on the royal apparel, which either belonged to his place or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet: it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and that the fruit of God's favour to his church. It is well with a land when the ensigns of dignity are made the ornaments of serious piety. The city Shushan was sensible of its advantage in the preferment of Mordecai, and therefore rejoiced and was glad, not only pleased in general with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was entrusted with power. Haman was hanged; and, when the wicked perish, there is shouting, Pro 11:10. Mordecai was preferred; and, when the righteous are in authority, the people rejoice. 2. The Jews in joy, Est 8:16, Est 8:17. The Jews, who awhile ago were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good lay. If they had not been threatened and in distress they would not have had occasion for this extraordinary joy. Thus are God's people sometimes made to sow in tears that they may reap in so much the more joy. The suddenness and strangeness of the turn of affairs in their favour added much to their joy. They were like those that dream; then was their mouth filled with laughter, Psa 126:1, Psa 126:2. One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. Observe, 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. The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture, (1.) They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zac 8:23. We will go with you, for we have heard, we have seen, that God is with you, the shield of your help, and the sword of your excellency, Deu 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble. (2.) They thought them formidable, and considered those miserable that were against them. They plainly saw in Haman's fate that, if any offered 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.
Verse 1
8:1 Just as Haman had promised the wealth of the Jews to those who would kill them (3:13), Xerxes gave the property of Haman, the enemy of the Jews, to Queen Esther.
Verse 2
8:2 The signet ring that Haman had used to seal the decree to destroy the Jewish people (3:10) was now given to the Jewish person he had most wanted to destroy.
Verse 3
8:3 Esther probably expected the king to reverse Haman’s decree right after he was killed, but that did not happen. This time she was much more insistent on raising the issue of Haman’s plot against her people.
Verse 5
8:5 Esther was asking for the unusual favor of reversing a law signed with the king’s seal. • the orders of Haman: Esther diplomatically avoided suggesting any responsibility on the king’s part.
Verse 8
8:8 According to Persian law, whatever has already been written . . . can never be revoked (see 1:19; Dan 6:8, 12; cp. Ps 148:6). However, a new decree with the king’s royal seal could give different or competing directions.
Verse 9
8:9 on June 25: The details of writing and sending the new decree purposely match the account of sending out the original decree in 3:12.
Verse 11
8:11 The king’s decree did not permit the Jewish people to start a war but to defend themselves and plunder the property of those who attacked them (reversing the decree in 3:13). • The phrase kill, slaughter, and annihilate is an ironic repetition of the words in Haman’s original edict (3:13; see also 9:5).
Verse 12
8:12 March 7 of the next year: This date was nearly a year after Haman’s original decree was published (3:12).
Verse 13
8:13 The Hebrew word translated to take revenge could also mean to establish justice. In situations where civil government could not exercise authority over all the parties involved in a conflict, this law would allow people who were attacked to establish justice by redressing wrongs committed against them.
Verse 15
8:15 Just as the city of Susa had been in great confusion after Haman’s original decree (3:15), now there was great rejoicing by all—they understood the injustice of the original decree and the justice of the new one.
Verse 17
8:17 many . . . became Jews themselves: That is, they became proselytes of Judaism.