Esther 8

That same day King Xerxes gave Queen Esther the estate of Haman, the enemy of the Jews. And Mordecai came into the presence of the king, for Esther had told how he was related to her. Esther 8:1

The Haman ordeal seemingly had brought the king and queen closer together. The king gave Esther the vast and expensive estate of deceased Haman. Wiersbe says, “this gift was probably the king’s way of atoning for his foolish decisions…” [1] Persian laws allowed the crown to confiscate the estate of the condemned. That included real estate, furnishings, servants and attendants. [2] We will see soon that it would probably make a nice home for the new Prime Minister.

Finally, the king learned the surprising truth that his queen was related to Mordecai. That information probably helped Mordecai gain a very high position in government. So, the king was now actually related to Mordecai by marriage. Guthrie says of Mordecai, “He became one of the privileged few with access to the king’s presence.” [3]

“The king took off his signet ring, which he had reclaimed from Haman, and presented it to Mordecai. And Esther appointed him over Haman’s estate” (8:2). We do not know all the rules and practices of lending royal signet rings, but we would have to say that the king seems rather irresponsible in so quickly handing out his authority to others. He had made a big mistake doing this for Haman. Fortunately, Mordecai would be a faithful and diligent Prime Minister or grand vizier, much like Joseph in Egypt long before him (cf. 10:3).

We note that Esther appointed Mordecai administrator of Haman’s estate. That was a perfectly sensible thing for the queen to do. After all, Esther would never be able to leave the harem for the rest of her life. Thus, she would be unable to care for Haman’s estate herself.

The king was very benevolent to give gifts, but he failed to realize the larger issue of Haman’s decree, which was weighing heavily on Esther’s mind and heart. That was the coming annihilation of her people Israel.

“Esther again pleaded with the king, falling at his feet and weeping. She begged him to put an end to the evil plan of Haman the Agagite, which he had devised against the Jews” (8:3). Matthew Henry says, “We read of no tears when she begged for her own life, but although she was sure of that, she wept for her people.” [4] Wiersbe says, “We need more people like Esther whose burden for condemned people was greater than any other thing in her life…Esther couldn’t do everything, but she could do something, and what she could do, she did.” [5] Like the Apostle Paul she was willing to be accursed if it would save her People (Rom. 9:1-3).

“Then the king extended the gold scepter to Esther and she arose and stood before him” (8:4). Breneman says, “This time the scepter was not raised to save Esther’s life but rather to show that she is more than welcome in the king’s presence.” [6] Anders adds: “This signifies a growing intimacy, or at least a lessening of formality, between the king and queen.” [7]

We do not want to miss the significance of the royal scepter being extended to Esther. In a very real sense, the King of the Universe has extended his royal scepter to us Christians. All that is possible because of the sacrifice of Jesus. All humanity has to do, is accept that sacrifice, touch the royal scepter and receive all the benefits of royalty. The Bible does say that we believers are royalty (1 Pet. 2:9). Just to think, that the Great King and Creator of the universe can be intimately known by humans. We can now be close friends and associates with God. We can request things great and small from our Heavenly Father and they will be granted.

“‘If it pleases the king,’ she said, ‘and if he regards me with favor and thinks it the right thing to do, and if he is pleased with me, let an order be written overruling the dispatches that Haman son of Hammedatha, the Agagite, devised and wrote to destroy the Jews in all the king’s provinces. For how can I bear to see disaster fall on my people? How can I bear to see the destruction of my family?’” (8:5-6). Wiersbe remarks: “Long after wicked people are gone, the consequences of their evil words and deeds live on. Even today, innocent people are suffering because of guilty people who lie in their graves.” [8] We know from the Bible and from history that God will not abandon his people to the evil plans of the wicked. He will move and act on their behalf if they look to him. Esther is making a last-minute assault on the king’s seeming indifference to the plight of the Jews. [9] Esther is still very careful and tactful, not blaming the king for their fate but putting all the blame on evil Haman.

The Reversal Of An Irrevocable Decree

King Xerxes replied to Queen Esther and to Mordecai the Jew, “Because Haman attacked the Jews, I have given his estate to Esther, and they have impaled him on the pole he set up.” Esther 8:7

When Xerxes allowed Haman to make the decree he seemingly felt no concern for the fate of all the people involved. He still appears to reflect little concern. He is still thinking of compensation to Esther rather than doing something about the welfare of all the Jewish people. Esther thus is acting as the king’s conscience. He certainly had no understanding of Genesis 12:3 which says: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” That same lack of understanding has been seen in countless rulers since the time of Xerxes.

“Now write another decree in the king’s name in behalf of the Jews as seems best to you, and seal it with the king’s signet ring – for no document written in the king’s name and sealed with his ring can be revoked” (8:8). The king was stuck in his own muck. The Persians apparently felt that their king was like a god and that his decrees were eternal. It was back to that old satanic temptation of Adam, that he would be like God (Gen. 3:5). [10] A lot of rulers have fallen for this old ruse in some form or another since the time of the Persians.

The best he could do to reverse the decree was to allow one to be made to counteract it. With this, the Jews were able to fight back against their enemies. They would even be able to compensate themselves by taking spoils from their enemies. Since the decree was sealed with the king’s seal it could never be revoked. Breneman comments: “…The fact that laws sealed by the king were irrevocable calls our attention to the many inhuman laws in our day and the number of lives that are sacrificed to them.” [11] When this decree went out, we can be sure that a lot of people got the message that they had better not attack the Jews. [12]

“At once the royal secretaries were summoned – on the twenty-third day of the third month, the month of Sivan. They wrote out all Mordecai’s orders to the Jews, and to the satraps, governors and nobles of the 127 provinces stretching from India to Cush. These orders were written in the script of each province and the language of each people and also to the Jews in their own script and language” (8:9). We realize that this new decree was written about seventy days after the first one. The time corresponds approximately to our month of June. Writing anything to 127 provinces was no small task since many letters would have to be translated into the various languages of the empire. The date was 474 BC and would allow about eight months for the Jews to prepare for their defense.

“Mordecai wrote in the name of King Xerxes, sealed the dispatches with the king’s signet ring, and sent them by mounted couriers, who rode fast horses especially bred for the king” (8:10). We realize now that Mordecai was operating in a very powerful position. He was sending dispatches to all 127 provinces of the great Persian Empire. Anders says, “Everything about the new decree was weighted with imperial power.” [13]

From the time of King Darius, a very efficient postal system was developed throughout the empire. Horses were specially bred for their speed and durability. There is a strange expression in the Hebrew that has caused great debate among commentators. It possibly means “sons of mares.” Clarke thinks that it is likely a Persian word. [14] The idea is expressed in several modern translations: “swift horses that were used in the king’s service, bred from the royal stud” (ESV); “royal horses bred from swift steeds” (NKJ); and “fast steeds bred from the royal herd” (NRS).

“The king’s edict granted the Jews in every city the right to assemble and protect themselves; to destroy, kill and annihilate the armed men of any nationality or province who might attack them and their women and children, and to plunder the property of their enemies” (8:11). In our modern understanding this is a truly crazy decree. We would expect the king to simply cancel the decree of Haman and that would be it. However, due to the twisted understanding of royal divinity, a Persian decree could never be canceled. So, we have a new decree that counteracts the old one. Such an operation seems a bit nutty to us today.

The Jews were given the right to protect themselves but they could not initiate hostilities. [15] They could respond to an attack. It has been argued in defense of Esther and Mordecai that their intention was to follow the so-called law of talion (Exo. 21:24)…they are given no warrant to attack, but only to gather for self-defense…The decree can then be understood as a defensive measure, envisaging no more force than was necessary in order to neutralize the first decree.” [16] Some commentators say that they killed only the men but it seems plain in Hebrew that they were allowed to kill the women and children of their enemies. They were also allowed to plunder their enemies but the Jews chose not to do that (cf. Esth. 9:10, 15, 16). From the time of this decree the Jews had about eight months to prepare themselves.

“The day appointed for the Jews to do this in all the provinces of King Xerxes was the thirteenth day of the twelfth month, the month of Adar. A copy of the text of the edict was to be issued as law in every province and made known to the people of every nationality so that the Jews would be ready on that day to avenge themselves on their enemies” (8:12-13). The thirteenth day of the month of Adar was the original day Haman had chosen to annihilate the Jews (cf. 3:13). The month of Adar would correspond to our March/April. “In the intervening months, the people of the empire would have time to consider what they would do that fateful day.” [17] Also, the Jews would have to make their plans to counteract any Gentile attack on them. For Jews and Gentiles the intervening months were probably times of great anticipation and nervousness.

The New Decree Goes Out

The couriers, riding the royal horses, went out, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Esther 8:14

The royal, specially bred, horses raced out with the edict. There seems to be a great emphasis on swiftness in these verses. Meyer says: “The speed with which the circulation of the royal decree was carried out is a rebuke to the Church of God which has been entrusted with the gospel of salvation.” [18]

“When Mordecai left the king’s presence, he was wearing royal garments of blue and white, a large crown of gold and a purple robe of fine linen. And the city of Susa held a joyous celebration” (8:15). We are astounded by the rapid rise of Mordecai to power. Here he wears royal robes of blue and white, which were the colors of Persia. Of course, he has on his finger the royal seal. On his head was a crown of gold. “The Hebrew has two different words for crown, namely, kether which referred to the type of crown worn by the monarch, and ‘atarah, a crown of an inferior kind frequently worn by nobles. Mordecai’s crown was the latter.” [19] How the rise of Mordecai reminds us of Joseph (cf. Gen. 41:42) and Daniel (Dan. 5:7, 29) and their swift rise to power.

With the rise of Mordecai, the whole city of Susa broke into a joyous celebration. The Bible does say about the patriarchs and their seed that they will bring blessing to the nations (Gen. 22:17-18). Then there is Proverbs 28:12 which says: “When the righteous triumph, there is great elation; but when the wicked rise to power, people go into hiding.” What a difference between the rise of Mordecai and the rise of Haman when the city was left perplexed. Breneman says: “The author wanted to show that the welfare of the Jews meant the good of the whole society.” [20] Many nations have cursed the Jews and received curses but a few nations have blessed them and have been blessed.

Our United States accepted the Jews and what a great list of blessings we have received! Names stand out like Levi Strauss, Irving Berlin, George Gershwin, Rogers & Hammerstein, Benny Goodman, Leonard Bernstein, Albert Einstein, Henry Kissinger, Jonas Salk and Albert Sabin. In the field of entertainment alone there are over a hundred famous Jews who have made us laugh and cry. Just a few are Jack Benny, George Burns, Kirk Douglas, Harrison Ford, Cary Grant, Michael Landon, Jerry Lewis, the Marx Brothers, Barbara Streisand. [21]

Then our social media has been greatly influenced by Jewish people. We have only to think of Sergei Brin, co-founder of Google; Mark Zuckerberg co-founder of Facebook.

Wiersbe notes: “…Everything that Haman had acquired from the king by his scheming, Mordecai received as gifts, because Mordecai was a deserving man…In one sense, they [Mordecai & Esther] spearheaded a Jewish ‘revival’ and made being Jewish a more honorable thing in the empire.” [22]

“For the Jews it was a time of happiness and joy, gladness and honor. In every province and in every city to which the edict of the king came, there was joy and gladness among the Jews, with feasting and celebrating. And many people of other nationalities became Jews because fear of the Jews had seized them” (8:16-17). Not only did the city of Susa rejoice but there was great rejoicing among the Jews throughout the empire as the edict was read. There was great feasting and celebrating as the awful tension of Haman’s decree was released.

Wiersbe remarks: “The book of Esther opens with the Jews keeping a low profile…But now the Jews are proud of their race and so happy with what God had done that they were attracting others to their faith! Even the pagan Gentiles could see that God was caring for his people in a remarkable way.” [23]

So, for their attraction to the Jewish faith or from fear and respect of the Jews, the Gentiles began to become Jewish. Pfeiffer & Harrison comment: “…The verb ‘became Jews’ occurs only once in the Old Testament. In fact, we find little evidence of Gentiles becoming proselytes in significant numbers until New Testament times (cf. Acts 2:10; Mt. 23:15).” [24] In the New Testament such Gentiles became “God-fearers” or “worshippers of God” (Acts 10:2; 16:14; 18:7). Undoubtedly, seeing Jewish leaders suddenly rise to power made an impression on many people in the kingdom. Anders says: “There is no certainty in human governments. Our confidence must rest in God and in his Christ, whose constancy and care remain unshakable.” [25] What Mordecai did surely places him among the mighty in the Bible. “What Esther did ranks among the great deeds of faith in scripture and could have been recorded in the faith honor roll of Hebrews 11.” [26]

Footnotes

1. Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

2. Coffman, Coffman’s Commentaries on the Bible, Commentary on Esther, v. 8:1.

3. Guthrie, et. al., The New Bible Commentary, p. 419.

4. Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, vs. 8:3-14.

5. Wiersbe, The Wiersbe Bible Commentary, OT, p. 818.

6. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 352.

7. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 358.

8. Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

9. McConville, Ezra, Nehemiah, and Esther, p. 187.

10. Henry, Matthew Henry’s Concise Commentary on the Whole Bible, Commentary on Esther, vs. 8:3-14.

11. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 353.

12. Wiersbe, The Wiersbe Bible Commentary, OT, p. 818.

13. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

14. Clarke, The Adam Clarke Commentary, Commentary on Esther, v. 8:10.

15. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

16. McConville, Ezra, Nehemiah, and Esther, p. 189.

17. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 360.

18. Meyer, F. B. Meyer’s “Through the Bible Commentary,” Commentary on Esther,

19. D. M. Spence & Joseph S. Excell, Ezra, Nehemiah & Esther, The Pulpit Commentary Eerdmans, 1983), p. 142.

20. Breneman, Ezra, Nehemiah & Esther, The New American Commentary, p. 356.

21. Jim Gerrish, Does God Play Favorites? (Minneapolis: Cornerstone Publishing, 2000, 2003), pp. 206-209. http://www.churchisraelforum.com/god-play-favorites/

22. Wiersbe, The Wiersbe Bible Commentary, OT, p. 817.

23. Ibid., p. 820.

24. Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 455.

25. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 358.

26. Wiersbe, The Wiersbe Bible Commentary, OT, p. 809.