Text -- Esther 8:9-17 (NET)

8:9 The king’s scribes were quickly summoned– in the third month (that is, the month of Sivan), on the twenty-third day. They wrote out everything that Mordecai instructed to the Jews and to the satraps and the governors and the officials of the provinces all the way from India to Ethiopia– a hundred and twenty-seven provinces in all– to each province in its own script and to each people in their own language, and to the Jews according to their own script and their own language. 8:10 Mordecai wrote in the name of King Ahasuerus and sealed it with the king’s signet ring. He then sent letters by couriers on horses, who rode royal horses that were very swift. 8:11 The king thereby allowed the Jews who were in every city to assemble and to stand up for themselves– to destroy, to kill, and to annihilate any army of whatever people or province that should become their adversaries, including their women and children, and to confiscate their property. 8:12 This was to take place on a certain day throughout all the provinces of King Ahasuerus– namely, on the thirteenth day of the twelfth month (that is, the month of Adar). 8:13 A copy of the edict was to be presented as law throughout each and every province and made known to all peoples, so that the Jews might be prepared on that day to avenge themselves from their enemies. 8:14 The couriers who were riding the royal horses went forth with the king’s edict without delay. And the law was presented in Susa the citadel as well. 8:15 Now Mordecai went out from the king’s presence in purple and white royal attire, with a large golden crown and a purple linen mantle. The city of Susa shouted with joy. 8:16 For the Jews there was radiant happiness and joyous honor. 8:17 Throughout every province and throughout every city where the king’s edict and his law arrived, the Jews experienced happiness and joy, banquets and holidays. Many of the resident peoples pretended to be Jews, because the fear of the Jews had overcome them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Est 8:9

Which was above two months after the former decree. All which time God suffered the Jews to lie under the error of this dreadful day, that they might be more throughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country, by which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves: and for the greater illustration of God's glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance.

Wesley: Est 8:10

Which were not employed in sending the former letter: but this coming later required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defence.

Wesley: Est 8:11

To fight for the defence of their lives against all that should seek to destroy them.

Wesley: Est 8:11

Either governors or governed, without any exception either of age, dignity, or sex, Both little ones and women - Which is here added, to strike the greater terror into their enemies; and according to the laws and customs of this kingdom; whereby children were punished for their parents offences: yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable, they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.

Wesley: Est 8:15

Which the chief of the Persian princes were permitted to wear but with sufficient distinction from the king's crown.

Wesley: Est 8:15

Not only Jews, but the greatest number of the citizens, who by the law of nature abhorred bloody counsels, and had a complacency in acts of mercy.

Wesley: Est 8:16

This explains the former metaphor by two words expressing the same thing, to denote the greatness of the joy.

Wesley: Est 8:16

Instead of that contempt under which they had lain.

JFB: Est 8:10

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.

JFB: Est 8:11-13

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.

JFB: Est 8:15

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.

Clarke: Est 8:9

The month Sivan - This answers to a part of our May and June.

Clarke: Est 8:10

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.

Clarke: Est 8:11

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

Clarke: Est 8:11

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.

Clarke: Est 8:14

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.

Clarke: Est 8:15

Blue and white - Probably stripe interchanged with stripe; or blue faced and bordered with white fur

Clarke: Est 8:15

A great crown of gold - A large turban, ornamented with gold, jewels, etc

Clarke: Est 8:15

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

Clarke: Est 8:15

Shushan - was glad - Haman was too proud to be popular; few lamented his fall.

Clarke: Est 8:17

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.

Defender: Est 8:11

The new decree granted the Jews not only the right to defend themselves against their enemies who were bent on destroying them, but also to slay those who would assault them and to take the property of their enemies for themselves. It is to their credit, however, that they did not take this spoil as they were authorized to do. Three times it is noted that they took no spoil from their enemies (Est 9:10, Est 9:15, Est 9:16). They were thankful for their divine deliverance, and that was enough."

TSK: Est 8:9

the king’ s : Est 3:12

and to the lieutenants : Est 1:1, Est 1:22, Est 3:12, Est 3:13; Dan 6:1

India : The Hebrew word Hoddo , in Syriac, Hendoo , and in Arabic, Hind , is rendered India by all the versions. India, or Hindostan, is a large country of the south of Asia, extending from north to south about 2,400 miles, and from east to west 1,800, between 8 degrees and 35 degrees n lat. and 68 degrees and 92 degrees e long.; being bounded on the west by the Indus, east by the Birman empire and Thibet, north by the Indian Caucasus, and south by the Indian Ocean. It is probable, however, that all the country east of the Indus was anciently called India.

and according : Est 1:22, Est 3:12; 2Ki 18:26; Dan 4:1; 1Co 14:9-11

TSK: Est 8:10

in the king : 1Ki 21:8; Ecc 8:4; Dan 4:1

by posts : Est 3:13; 2Ch 30:6; Job 9:25; Jer 51:21

mules : Rechesh , in Syriac, rechesha , probably denotes a swift horse.

camels : Achashteranim , from the Persian akhash , large, and aster , a mule, probably, as Bochart supposes, denotes a large mule.

young dromedaries : Beney harammachim , ""the sons of mares,""as the word ramakat denotes in Arabic; probably an expletive of the preceeding word. Isa 60:6, Isa 66:20; Jer 2:23

TSK: Est 8:11

to gather : Est 9:2-16

to destroy : Psa 37:14, Psa 37:15, Psa 68:3, Psa 137:8, Psa 146:6-9; Eze 39:10

and to take the spoil : Est 3:13, Est 9:10, Est 9:15, Est 9:16; Isa 10:6

TSK: Est 8:12

one day : Est 9:1; Exo 15:9, Exo 15:10; Jdg 1:6, Jdg 1:7

upon the thirteenth : Est 3:13-15

TSK: Est 8:13

published : Heb. revealed

avenge themselves : Jdg 16:28; Psa 37:14, Psa 37:15, Psa 68:23, Psa 92:10, Psa 92:11, Psa 149:6-9; Luk 18:7; Rev 6:10

TSK: Est 8:14

being hastened : 1Sa 21:8; Ecc 9:10

Shushan : Est 1:2, Est 2:3, Est 3:15; Neh 1:1; Dan 8:2

TSK: Est 8:15

royal apparel : Est 5:1, Est 6:8, Est 6:11; Gen 41:42; Mat 6:29, Mat 11:8; Luk 16:19

blue : or, violet, Est 1:6

and with a great crown : Mordecai was now made the chief minister, or vizier, instead of Haman; and was accordingly invested with the ""royal apparel,""in conformity to the custom of the East. So we are informed, in the History of the Revolt of Ali Bey, that on the election of a new sheikh bellet , or chief of the country, in Egypt, the pasha who approves of him invests him with a robe of valuable fur. Perhaps the crown was one of the insignia of the office of vizier. Concerning the blue, fine linen, and purple; see note on Exo 25:4, and see note on Exo 39:27.

the city : Haman was too proud to be popularcaps1 . fcaps0 ew lamented his fall. Est 3:15; Pro 29:2

TSK: Est 8:16

Jews : Est 4:1-3, Est 4:16; Psa 30:5-11

had light : That is, prosperity and hope. The dark cloud which had so long hung over them was dispelled; and again the sunshine of prosperity beamed upon them. Est 9:17; Psa 18:28, Psa 97:11; Pro 4:18, Pro 4:19, Pro 11:10; Isa 30:29, Isa 30:30, Isa 35:10

TSK: Est 8:17

a feast : Est 9:17, Est 9:19, Est 9:22; 1Sa 25:8; Neh 8:10

many of the people : Psa 18:43; Zec 8:20-23

for the fear : Est 9:2; Gen 35:5; Exo 15:16; Deu 2:25, Deu 11:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Est 8:9

Sivan corresponds nearly to our June; it was the second month from the issue of the first edict Est 3:12.

Barnes: Est 8:10

Riders on mules, camels and young dromedaries - Most moderns translate "riders upon coursers and mules, the offspring of mares;"but the words translated "mules"and "mares,"are of very doubtful signification, since they scarcely occur elsewhere. The real meaning of the clause must remain doubtful; perhaps the true translation is, "riders upon coursers of the king’ s stud, offspring of high-bred steeds."So Est 8:14.

Barnes: Est 8:11

This fresh decree allowed the Jews to stand on their defense, and to kill all who attacked them. It has been pronounced incredible that any king would thus have sanctioned civil war in all the great cities of his empire; but some even of the more skeptical critics allow that "Xerxes"might not improbably have done so.

Barnes: Est 8:14

Being hastened - Between Sivan, the third month (June), when the posts went out, and Adar, the twelfth month (March), when the struggle was to take place, the interval would be one of more than 8 months; but all haste was made, with the object of their being no misunderstanding.

Barnes: Est 8:15

See the Est 1:6 note. The "crown"was not a crown like the king’ s, but a mere golden band or coronet.

A garment - Or, "an inner robe."The tunic or inner robe of the king was of purple, striped with white.

Barnes: Est 8:17

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

Poole: Est 8:9

In the third month, on the three and twentieth day thereof which was above two months after the former decree; all which time God suffered the Jews to lie under the terror of this dreadful day partly, that they might be more thoroughly humbled for and purged from those many and great sins under which they lay; partly, and particularly, that they might be convinced of their great sin and folly in neglecting the many offers and opportunities they had of returning to their native country, and to the free and full exercise of the true religion, which could be had no where but in Jerusalem; by which means they being now dispersed in the several parts of this vast dominion, were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves; partly, that their most malicious and inveterate enemies might have an opportunity of discovering themselves to their ruin, as the event showed; and partly, for the greater illustration of God’ s glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance. Yet God so ordered things, that this letter should be sent in due time before it was too late; for there were yet near nine months to come before that appointed day.

It was written unto the Jews that they might understand their liberty, and be encouraged to use it for their own defence.

And to the lieutenants, and the deputies and rulers of the provinces that they should publish and disperse them into all parts, that both themselves and others might take notice of the king’ s pleasure and kindness to the Jews.

Poole: Est 8:10

Which were not employed in the sending of the former letter; but this coming later required more care and speed, that the Jews might be eased from the torment of their present fears, and have time to furnish themselves with necessaries for their own defence.

Poole: Est 8:11

To stand for their life to stand up and fight for the de fence of their lives against all that should seek to destroy them.

All the power of the people either governors or governed, without any exception, either of age, dignity, or sex, as it follows.

Both little ones and women which is here added, because it was put into the former decree; and to strike the greater terror into their enemies; and according to the laws and customs of this kingdom, whereby children were punished for their parents’ offences; which also in some cases was allowed and practised in sacred story. Yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable that they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.

Poole: Est 8:14

By the king’ s commandment by his particular. and express command to that purpose.

Poole: Est 8:15

With a great crown of gold which the chief of the Persian princes were permitted to wear, but with sufficient distinction from the king’ s crown.

The city of Shushan not only Jews, but the greatest number of the citizens, who, by the law of nature written upon their hearts, had an abhorrency from bloody counsels and designs, and a complacency in acts of benignity and mercy; or for other reasons, of which See Poole "Est 3:15" .

Poole: Est 8:16

Light is oft put for

gladness as 2Sa 22:29 Job 18:5,6 Ps 27:1 , because light is pleasant and disposeth a man to joy, whereas darkness inclines a man to sorrow.

Gladness and joy: this explains the former metaphor by two words expressing the same thing, to note the greatness of the joy.

Honour instead of that contempt under which they had lain.

Poole: Est 8:17

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.

Haydock: Est 8:10

Posts, who had a right to make use of any person's horse, &c. (Menochius) ---

Who. Protestants, "on horseback, and riders on mules, camels, and young dromedaries." (Haydock) ---

The original terms greatly embarrass interpreters. (Calmet) ---

Septuagint have simply, "he sent the writings by letter-carriers, ordering them to follow their own laws in every city, to help themselves, and treat their adversaries and opponents as they pleased, on one day....the 13th....of Adar. This is a copy," &c., chap. xvi. (Haydock)

Haydock: Est 8:11

Spoil. This was retaliating, as they were to have been treated in like manner. (Calmet) ---

Such were the barbarous customs of the country. (Haydock) ---

It might not still be lawful thus to involve the innocent with the guilty, though the king did not ill in allowing the Jews to stand up in their own defence, 2 Kings xxi. 6. Some think that they were only to prevent the execution of the former edict, which could not be revoked. See chap. iii. (Calmet) ---

A form of trial was observed, chap. xvi. 20. (Menochius)

Haydock: Est 8:15

Cloak. The kings wore one of purple, over their purple and white tunic. (Cyrop. viii.) ---

Greek have "diadem." (Calmet)

Haydock: Est 8:17

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)

Gill: Est 8:9

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.

Gill: Est 8:10

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.

Gill: Est 8:11

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.

Gill: Est 8:12

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.

Gill: Est 8:13

The 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.

Gill: Est 8:14

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.

Gill: Est 8:15

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.

Gill: Est 8:16

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.

Gill: Est 8:17

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Est 8:9

¹ tn Heb “in that time”; NIV “At once.”

² sn Cf. 3:12. Two months and ten days have passed since Haman’s edict to wipe out the Jews.

³ tn Heb “it was written”; this passive construction has been converted to an active one in the translation for clarity and for stylistic reasons.

⁴ tn Heb “Cush” (so NIV), referring to the region of the upper Nile in Africa. Cf. KJV and most other English versions “Ethiopia.”

NET Notes: Est 8:10

¹ tn Heb “He”; the referent (Mordecai) has been specified in the translation for clarity.

NET Notes: Est 8:11

¹ tn Heb “children and women.” As in 3:13, the translation follows contemporary English idiom, which reverses the order.

NET Notes: Est 8:13

¹ tn Heb “this” (so NASB); most English versions read “that” here for stylistic reasons.

NET Notes: Est 8:14

¹ tn Heb “making haste and hurrying”; KJV, ASV “being hastened and pressed.”

NET Notes: Est 8:15

¹ tn Heb “shouted and rejoiced.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure).

NET Notes: Est 8:16

¹ tn Heb “light and gladness and joy and honor” (so NASB). The present translation understands the four terms to be a double hendiadys.

NET Notes: Est 8:17

¹ tn Heb “peoples of the land” (so NASB); NIV “people of other nationalities”; NRSV “peoples of the country.”

² tn Heb “were becoming Jews”; NAB “embraced Judaism.” However, the Hitpael stem of the verb is sometimes used of a feigning action rather than a genuine one (see, e.g., 2 Sam 13:5, 6), which is the way the present translation understands the use of the word here (cf. NEB “professed themselves Jews”; NRSV “professed to be Jews”). This is the only occurrence of this verb in the Hebrew Bible, so there are no exact parallels. However, in the context of v. 17 the motivation of their conversion (Heb “the fear of the Jews had fallen upon them”) should not be overlooked. The LXX apparently understood the conversion described here to be genuine, since it adds the words “they were being circumcised and” before “they became Jews.”

³ tn Heb “had fallen upon them” (so NRSV); NIV “had seized them.”

Geneva Bible: Est 8:9

Then were the king's scribes called at that time in the third month, that [is], the month ^{( f )} Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the ^{( g )} writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.

^{( f )} Which contains part of May and part of June.

^{( g )} That is, in such letters and languages as was usual in every province.

Geneva Bible: Est 8:11

Wherein the king granted the Jews which [were] in every city to gather themselves together, and to stand for ^{( h )} their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, [both] little ones and women, and [to take] the spoil of them for a prey,

^{( h )} That is, to defend themselves against all who would assail them.

Geneva Bible: Est 8:12

Upon one day in all the provinces of king Ahasuerus, [namely], upon the thirteenth [day] of the twelfth month, which [is] the month ^{( i )} Adar.

^{( i )} Which has part of February and part of March.

Geneva Bible: Est 8:13

The copy of the writing for a commandment to be given in every province [was] published unto all people, and that the Jews should be ready against that day to ^{( k )} avenge themselves on their enemies.

^{( k )} The king gave them permission to kill all who oppressed them.

Geneva Bible: Est 8:16

The Jews had light, and ^{( l )} gladness, and joy, and honour.

^{( l )} He showed by the words that follow, what this light was.

Geneva Bible: 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 ^{( m )} became Jews; for the fear of the Jews fell upon them.

^{( m )} Conformed themselves to the Jew's religion.

Commentary -- Verse Range Notes

TSK Synopsis: Est 8:1-17

1 Mordecai is advanced.

3 Esther makes suit to reverse Haman's letters.

7 Ahasuerus grants to the Jews to defend themselves.

15 Mordecai's honour, and the Jews' joy.

MHCC: Est 8:3-14

It was time to be earnest, when the church of God was at stake. Esther, though safe herself, fell down and begged for the deliverance of her people. We read of no tears when she begged for her own life, but although she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. According to the constitution of the Persian government, no law or decree could be repealed or recalled. This is so far from speaking to the wisdom and honour of the Medes and Persians, that it clearly shows their pride and folly. This savours of that old presumption which ruined all, We will be as gods! It is God's prerogative not to repent, or to say what can never be altered or unsaid. Yet a way was found, by another decree, to authorize the Jews to stand upon their defence. The decree was published in the languages of all the provinces. Shall all the subjects of an earthly prince have his decrees in languages they understand, and shall God's oracles and laws be locked up from any of his servants in an unknown tongue?

MHCC: Est 8:15-17

Mordecai's robes now were rich. These things are not worth notice, but as marks of the king's favour, and the fruit of God's favour to his church. It is well with a land, when ensigns of dignity are made the ornaments of serious piety. When the church prospers, many will join it, who will be shy of it when in trouble. When believers have rest, and walk in the fear of the Lord, and the comfort of the Holy Ghost, they will be multiplied. And the attempts of Satan to destroy the church, always tend to increase the number of true Christians.

Matthew Henry: Est 8:3-14

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 sight and 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.

Matthew Henry: Est 8:15-17

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, Zec 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.

Keil-Delitzsch: Est 8:9-14

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 sentinto all the provinces. "And it was written according to all that Mordochaicommanded."They were sent to the Jews and to the satraps, etc., of thewhole wide realm from India to Ethiopia (see Est 1:1), while those of Hamanhad been issued only to the satraps, etc. The rest coincides with Est 3:12. ויּכתּב , and he (Mordochai) wrote. To show the speed withwhich the letters were despatched, (messengers) "on horseback, oncoursers, government coursers, the sons of the stud,"is added to הרצים בּיד . רכשׁ is a collective, meaningswift horses, coursers; comp. 1Ki 5:8. אחשׁתּרנים (Est 8:11 andEst 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, onthe other hand, is founded on the modern Persian estar, which, to judgefrom the Sanscrit açvatara , must in ancient Persian have been açpatara . רמּכים , ἁπ. λεγ. from רמּך , answering to the Syriac r^e makaa' , herd, especially a herd of horses, and to the Arabic ramaka , stud,is explained by Bertheau as a superlative form for the animal who excelsthe rest of the herd of stud in activity, perhaps the breeding stallion, whileothers understand it of the stud in general. The contents of the edict followin Est 8:11 and Est 8:12 : "that the king allows the Jews in every city to assembleand to stand for their life (i.e., to fight for their lives, comp. Dan 12:1), todestroy, 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 thusauthorized to attack and destroy all enemies who should assault them onthe 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 avengethemselves on their enemies. Est 8:14 also is similar to Est 3:15, except thatthe expression is strengthened by an addition to הרצים as inEst 8:10, and by that of דּחוּפים , urged on, to מבהלים ,hastened, to point out the utmost despatch possible.

Keil-Delitzsch: Est 8:15-17

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 whitematerial (comp. Est 1:6), and with a great crown of gold, and a mantle ofbyssus and purple. תּכריך , ἁπ. λεγ. , in the Aramaean תּכריכא , awide mantle or covering. The meaning is not, as Bertheau remarks, that heleft 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 heleft him in a magnificent state garment, and otherwise festally apparelled,that he might thus show, even by his external appearance, the happinessof his heart. Of these remarks, the first and last are quite correct; thesecond, however, can by no means be so, because it affords no answer tothe question how Mordochai had obtained crown and mantle during hisstay with the king and in the royal palace. The garments in whichMordochai left the king are evidently the state garments of the firstminister, which Mordochai received at his installation to his office, and, assuch, no fresh token of royal favour, but only his actual induction in hisnew dignity, and a sign of this induction to all who saw him issue from thepalace so adorned. "The city of Susa rejoiced and was glad,"i.e., rejoicedfor 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 spokenof 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 figurativeexpression for prosperity. יקר , honour - in the joy manifested bythe 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, afeast day, comp. Est 9:19, Est 9:22, while Haman's edict had caused grief andlamentation, Est 4:3. "And many of the people of the land (i.e., of theheathen inhabitants of the Persian empire) became Jews, for the fear of theJews fell upon them." מתיהדים , to confess oneself a Jew, tobecome a Jew, a denominative formed from יהוּדי , occurs onlyhere. On the confirmatory clause, comp. Exo 15:16; Deu 11:25. Thisconversion 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 theheathen, ut sibi hoc modo securitatem et reginae favorem pararent,metuentes potentiam Mardechaei . This may have been the inducementwith some of the inhabitants of Susa. But the majority certainly actedfrom more honourable motives, viz., a conviction, forced upon them bythe unexpected turn of affairs in favour of the Jews, of the truth of theJewish religion; and the power of that faith and trust in God manifested bythe Jews, and so evidently justified by the fall of Haman and thepromotion of Mordochai, contrasted with the vanity and misery ofpolytheism, to which even the heathen themselves were not blind. Whenwe consider that the same motives in subsequent times, when the Jews asa nation were in a state of deepest humiliation, attracted the more earnest-minded of the heathen to the Jewish religion, and induced them to becomeproselytes, the fact here related will not appear surprising.

Constable: Est 8:1--9:20

C. The Jews' Deliverance 8:1-9:19

Even though Haman was dead the Jews were not yet safe. This section of the text records what Esther and Mordecai did to insure the preservation of the Jews who then lived throughout the vast Persian Empire.

Constable: Est 8:9-14

3. The royal decree 8:9-14

The first decree to destroy the Jews had gone out on April 17, 474 B.C. (3:12).⁹³ Ahasuerus published this one allowing the Jews to defend themselves on June 25, 474 B.C. The Jews had over eight months to prepare for the day their enemies might attack them, which was March 7, 473 B.C.

The king gave the Jews permission even to take the lives of the enemy "which might attack them, . . . [their] children and women" (v. 11). The children and women in view seem to be those of the Jews (cf. 3:13), not the enemies of the Jews.⁹⁴ This extreme measure enabled the Jews to defend themselves completely. It neutralized the enemy's former advantage (cf. 3:13).

"It has often been observed that this [fourteenth verse] provides a remarkably cogent illustration of missionary work today. God's death sentence hangs over a sinful humanity, but He has also commanded us to hasten the message of salvation to every land (cf. Prov. 24:11). Only by a knowledge of, and a response to, the second decree of saving grace through the Lord Jesus Christ can the terrible effects of the first decree of universal condemnation for sin be averted."⁹⁵

Constable: Est 8:15-17

4. The joy of the Jews 8:15-17

"Crown" (v. 15) should be "turban." Mordecai's clothing reflected his important position in the government.

Evidently Mordecai read the second decree at a public meeting in Susa. Contrast the Jews' reaction here with their response to the first decree (3:15). God had blown the dark cloud that had hung over their heads away.

"Holiday" (v. 17) is literally "a good day" (cf. 9:19, 22). It refers to a religious festival.⁹⁶ This was not the feast of Purim but a celebration in anticipation of it. Many Gentiles became proselytes to Judaism as a result of God's obvious blessing on His people (v. 17). This is the only mention in the Old Testament that Gentiles "became Jews." They became religious Jews, not racial Jews. This testimony to the fact that Gentiles recognized God's blessing on the Jews would have been a great encouragement to the Jews in the postexilic period (cf. Exod. 19:5-6).

Guzik: Est 8:1-17

Esther 8 - A Proclamation to Help the Jews

A. The appeal to the king.

1. (1-2) Haman's home is given to Esther; his position is given to Mordecai.

On that day King Ahasuerus gave Queen Esther the house of Haman, the enemy of the Jews. And Mordecai came before the king, for Esther had told how he was related to her. So the king took off his signet ring, which he had taken from Haman, and gave it to Mordecai; and Esther appointed Mordecai over the house of Haman.

a. On that day King Ahasuerus gave Queen Esther the house of Haman: Haman, the disturbed man who had seemingly achieved everything, ended with nothing - nothing even to pass on to his family. One might say that he had climbed the ladder of success, but it was leaning against the wrong building.

b. So the king took off his signet ring, which he had taken from Haman, and gave it to Mordecai: Think of how hard Haman had to work to achieve all he did. Yet it was all for nothing; it was all a waste.

i. He should have lived his life after the conclusion of Solomon, who carefully considered these things: Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is man's all. For God will bring every work into judgment, including every secret thing, whether good or evil. (Ecclesiastes 12:13-14)

2. (3-6) Esther's request for the salvation of her people.

Now Esther spoke again to the king, fell down at his feet, and implored him with tears to counteract the evil of Haman the Agagite, and the scheme which he had devised against the Jews. And the king held out the golden scepter toward Esther. So Esther arose and stood before the king, and said, "If it pleases the king, and if I have found favor in his sight and the thing seems right to the king and I am pleasing in his eyes, let it be written to revoke the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to annihilate the Jews who are in all the king's provinces. For how can I endure to see the evil that will come to my people? Or how can I endure to see the destruction of my countrymen?"

a. Implored him with tears to counteract the evil of Haman the Agagite, and the scheme which he had devised against the Jews: Esther asked that the previous decree requiring the extermination of the Jews be revoked.

b. Let it be written to revoke the letters devised by Haman: This was the request we might have expected to come back at Esther 5:4, where Esther was first invited to make her request to king Ahasuerus. Yet God's wisdom operating in her life gave her the tact and ability to approach this great request in stages.

i. Even though Haman was defeated, the decree of the king still stood against the Jews. How could God's people be preserved when a decree of the king cannot be revoked (according to Esther 1:19)?

3. (7-14) King Ahasuerus makes a counter-decree, allowing the Jews to protect themselves on the day they were scheduled for annihilation.

Then King Ahasuerus said to Queen Esther and Mordecai the Jew, "Indeed, I have given Esther the house of Haman, and they have hanged him on the gallows because he tried to lay his hand on the Jews. You yourselves write a decree concerning the Jews, as you please, in the king's name, and seal it with the king's signet ring; for whatever is written in the king's name and sealed with the king's signet ring no one can revoke." So the king's scribes were called at that time, in the third month, which is the month of Sivan, on the twenty-third day; and it was written, according to all that Mordecai commanded, to the Jews, the satraps, the governors, and the princes of the provinces from India to Ethiopia, one hundred and twenty-seven provinces in all, to every province in its own script, to every people in their own language, and to the Jews in their own script and language. And he wrote in the name of King Ahasuerus, sealed it with the king's signet ring, and sent letters by couriers on horseback, riding on royal horses bred from swift steeds. By these letters the king permitted the Jews who were in every city to gather together and protect their lives; to destroy, kill, and annihilate all the forces of any people or province that would assault them, both little children and women, and to plunder their possessions, on one day in all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of Adar. A copy of the document was to be issued as a decree in every province and published for all people, so that the Jews would be ready on that day to avenge themselves on their enemies. The couriers who rode on royal horses went out, hastened and pressed on by the king's command. And the decree was issued in Shushan the citadel.

a. You yourselves write a decree concerning the Jews, as you please: The king could not revoke the previous decree, so he simply made another decree giving support to the Jews against their attackers.

i. We might think of Haman as in the place of our enemy, Satan, and joyfully await the day God puts him away. But we still must deal with the righteous decree of God that demands our death: The soul who sins shall die (Ezekiel 18:4). In our sins, we not only have an enemy (Satan), but we also have a legal decree from a righteous God against us.

i. God solves the problem, not by compromising His decree for eternal justice, but by fulfilling justice in taking the punishment we deserved - His counter-decree saves us; that He might be just and the justifier of the one who has faith in Jesus (Romans 3:26).

b. The couriers who rode on royal horses went out, hastened and pressed on by the king's command: There was an urgency to get the word out about this important decree of the king. Christians should show a similar urgency when it comes to being heralds of the decree that the justice of God has been satisfied for us in Jesus Christ.

B. Mordecai's advancement.

1. (15) Mordecai's promotion.

So Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple; and the city of Shushan rejoiced and was glad.

a. So Mordecai went out from the presence of the king in royal apparel: God's purpose in all these matters goes farther than the sparing of the Jews from destruction; He also purposed to raise up Mordecai as the prime minister - as a replacement of Haman.

2. (16) Joy for the people of God.

The Jews had light and gladness, joy and honor.

a. The Jews had light and gladness: This joy came before the actual day appointed when the Jews would be attacked, yet able to defend themselves. Nevertheless, because of the decree of the king, they can be assured of victory and rejoice in it ahead of time.

b. Light and gladness, joy and honor: In the same way, our course is not yet run; our salvation is not yet complete - yet we can rejoice, because of our confidence in our king - being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ. (Philippians 1:6)

3. (17) Salvation for the Gentiles.

And in every province and city, wherever the king's command and decree came, the Jews had joy and gladness, a feast and a holiday. Then many of the people of the land became Jews, because fear of the Jews fell upon them.

a. Then many of the people of the land became Jews: As they saw God working on behalf of His people, they wanted the same relationship with God.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Esther (Book Introduction)

ESTHER derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.

JFB: Esther (Outline)

• AHASUERUS MAKES ROYAL FEASTS. (Est. 1:1-22)
• ESTHER CHOSEN TO BE QUEEN. (Est. 2:1-20)
• MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23)
• HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Est 3:1-15)
• MORDECAI AND THE JEWS MOURN. (Est 4:1-14)
• ESTHER INVITES THE KING AND HAMAN TO A BANQUET. (Est 5:1-14)
• AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14)
• ESTHER PLEADS FOR HER OWN LIFE AND THE LIFE OF HER PEOPLE. (Est 7:1-6)
• THE KING CAUSES HAMAN TO BE HANGED ON HIS OWN GALLOWS. (Est 7:7-10)
• MORDECAI ADVANCED. (Est 8:1-6)
• AHASUERUS GRANTS TO THE JEWS TO DEFEND THEMSELVES. (Est 8:7-14)
• MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17)
• THE JEWS SLAY THEIR ENEMIES WITH THE TEN SONS OF HAMAN. (Est. 9:1-19)
• THE TWO DAYS OF PURIM MADE FESTIVAL. (Est 9:20-32)
• AHASUERUS' GREATNESS. MORDECAI'S ADVANCEMENT. (Est 10:1-3)

TSK: Esther (Book Introduction)

This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, מגלה [Strong’s 04039] אסתר [Strong’s 0635], megillath Esther , " the volume of Esther." Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus (Ant. 1 xi. c. 6), the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezr 6:22, commencing about am 3540, and continuing through a period of twelve years. it relates the royal feast of Ahasuerus; the disgrace of Vashti (Esther 1); the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life (Esther 2); the promotion of Haman, and his purposed destruction of the Jews (Est 3:1-15); the consequent affliction of the Jews, and the measures pursued by them (Esther 4); the defeat of Haman’s plot, through the instrumentality of Esther, against Mordecai (Esther 5-7); and also the defeat of his general plot against the Jews (Esther 8, Est 9:1-15); the institution of the feast of Purim to commemorate this deliverance (Esther 9:16-32); and the advancement of Mordecai (Est 10:1-3); and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.

TSK: Esther 8 (Chapter Introduction)

Overview

Est 8:1, Mordecai is advanced; Est 8:3, Esther makes suit to reverse Haman’s letters; Est 8:7, Ahasuerus grants to the Jews to defend themselves; Est 8:15, Mordecai’s honour, and the Jews’ joy.

Poole: Esther 8 (Chapter Introduction)

CHAPTER 8

Mordecai is advanced over the house of Haman, Est 8:1,2 . Esther maketh a petition to the king to reverse Haman’ s letters, Est 8:3-6 . Ahasuerus granteth to Esther and Mordecai, Est 8:7 , to write to the Jews to defend themselves, Est 8:8 . Mordecai’ s letters in the king’ s name to defend themselves and destroy their assailants, Est 8:9-14 . Mordecai’ s honour, and the Jews’ joy, Est 8:15-17 .

MHCC: Esther (Book Introduction)

We find in this book, that even those Jews who were scattered in the province of the heathen, were taken care of, and were wonderfully preserved, when threatened with destruction. Though the name of God be not in this book, the finger of God is shown by minute events for the bringing about his people's deliverance. This history comes in between Ezra chapters 6 and 7.

MHCC: Esther 8 (Chapter Introduction)

(Est 8:1, Est 8:2) Mordecai is advanced.

(Est 8:3-14) Esther makes suit for the Jews.

(Est 8:15-17) Mordecai honoured, The joy of the Jews.

Matthew Henry: Esther (Book Introduction)

An Exposition, with Practical Observations, of The Book of Esther

How the providence of God watched over the Jews that had returned out of captivity to their own land, and what great and kind things were done for them, we read in the two foregoing books; but there were many who staid behind, having not zeal enough for God's house, and the holy land and city, to carry them through the difficulties of a removal thither. These, one would think, should have been excluded the special protection of Providence, as unworthy the name of Israelites; but our God deals not with us according to our folly and weakness. We find in this book that even those Jews who were scattered in the provinces of the heathen were taken care of, as well as those who were gathered in the land of Judea, and were wonderfully preserved, when doomed to destruction and appointed as sheep for the slaughter. Who drew up this story is uncertain. Mordecai was as able as any man to relate, on his own knowledge, the several passages of it; quorum pars magna fuit - for he bore a conspicuous part in it; and that he wrote such an account of them as was necessary to inform his people of the grounds of their observing the feast of Purim we are told (Est 9:20, Mordecai wrote these things, and sent them enclosed in letters to all the Jews), and therefore we have reason to think he was the penman of the whole book. It is the narrative of a plot laid against the Jews to cut them all off, and which was wonderfully disappointed by a concurrence of providences. The most compendious exposition of it will be to read it deliberately all together at one time, for the latter events expound the former and show what providence intended in them. The name of God is not found in this book; but the apocryphal addition to it (which is not in the Hebrew, nor was ever received by the Jews into the can on), containing six chapters, begins thus, Then Mordecai said, God has done these things. But, though the name of God be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance. The particulars are not only surprising and very entertaining, but edifying and very encouraging to the faith and hope of God's people in the most difficult and dangerous times. We cannot now expect such miracles to be wrought for us as were for Israel when they were brought out of Egypt, but we may expect that in such ways as God here took to defeat Haman's plot he will still protect his people. We are told, I. How Esther came to be queen and Mordecai to be great at court, who were to be the instruments of the intended deliverance, ch. 1, 2. II. Upon what provocation, and by what arts, Haman the Amalekite obtained an order for the destruction of all the Jews, Est 3:1-15. III. The great distress the Jews, and their patriots especially, were in thereupon, ch. 4. IV. The defeating of Haman's particular plot against Mordecai's life, ch. 5-7. V. The defeating of his general plot against the Jews, ch. 8. VI. The care that was taken to perpetuate the remembrance of this, ch. 9, Est 10:1-3. The whole story confirms the Psalmist's observation (Psa 37:12, Psa 37:13), The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; he sees that his day is coming.

Matthew Henry: Esther 8 (Chapter 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).

Constable: Esther (Book Introduction)

Introduction

Title

The title of this book comes from its principle character, Esther. In this it is similar to many other Old Testament books (e.g., Joshua, Ruth, Samuel, Ezra, Nehemiah, Job, et al.).

Writer and Date

The writer did not identify himself in the text. References in the book show that he was familiar with Persian culture and literature (2:23; 10:2). The writer also wrote as though he was an eyewitness of the events he recorded. He was pro-Jewish and was probably a Jew. It is possible, though not certain, that Mordecai wrote the book.¹ The idea that the writer was Esther has not found support mainly because female writers were uncommon in ancient patriarchal societies such as Israel.

This book would have been a source of encouragement to the Jews who had returned to the Promised Land after the Exile. Consequently many scholars believe a Jew may have written it for this purpose. Perhaps he was a Jew who had returned to the land from Susa, the site of the events recorded in the book.

The writer could have written it any time after 473 B.C., the year the Jews defended themselves and instituted the Feast of Purim, the last historical events in the book (9:27-28). If a contemporary of these events composed it, he probably did so within a generation or two of this date. The first extra-biblical reference to the book is in 2 Maccabees 15:36, which dates from late in the second century B.C.

Genre

"From the literary point of view, the book ranks high as an outstanding example of narrative art."²

"The genre of the Book of Esther is historical narrative. As such, biblical narrative is characterized by the cooperation of three components: ideology (socioreligious perspective), historiography (use of historical persons and events in a narrative), and aesthetic appeal (its influence and persuasion of the reader).³ Each of these three elements can be readily seen in Esther. The ideology is the orthodox faith of ancient Israel. The book is theological in that its primary purpose is to teach about God and his continuing relationship with his people. It is historiographical in that it is an account of historical persons and historical events as they occurred. It is aesthetic because it is full of drama and suspense and draws its readers to anticipate happenings and events that often are the reverse of what the reader expects."⁴

Most scholars today regard the Book of Esther as a historical novel.⁵ However, bear in mind that most scholars are not conservative in their view of Scripture.

"I believe it would be true to say that a study of literary themes has done more to promote an understanding of the book than all the discussion about historicity, which so occupied scholars earlier this century."⁶

Scope

The events of the Book of Esther took place during the Persian period of ancient history (539-331 B.C.) and during the reign of King Ahasuerus in particular (486-464 B.C.).

Chronology of the Book of Esther
483	Ahasuerus' military planning session in Susa
482	The deposition of Vashti
481	The beginning of Ahasuerus' unsuccessful expedition against Greece
480	Esther's arrival in Susa
479	Ahasuerus' return to SusaEsther's coronation
478
477
476
475
474	The issuing of Ahasuerus' decrees affecting the Jews
473	The Jews' defense of themselvesThe establishment of the Feast of Purim

The first historical event to which the writer alluded seems to be Ahasuerus' military planning session at which he plotted the strategy for his ill-fated campaign against Greece (1:3-21). The king held this planning session in the winter of 483-482 B.C. The last recorded event in Esther is the institution of the Feast of Purim that took place in 473 B.C. Therefore the events recorded in the book spanned a period of about 10 years.⁷

By the time Esther opens many Jews had returned from the Exile to Palestine to reestablish the institutions of Judaism (Ezra 1-6). Most of the Jews in exile did not return even though their law (Deut. 28) and the prophets (Isa. 48:20; Jer. 50:8; 51:6) encouraged them to do so. They preferred the comfort and convenience of life as they had come to know it outside the Promised Land to the discomfort and privation involved in obeying God. Esther and Mordecai were among those who chose not to return.⁸

The events of Esther fit chronologically between chapters 6 and 7 of Ezra.

Purpose

There seem to be at least two purposes for the book. First, it demonstrates God's providential care of His people even when they were outside the Promised Land because of disobedience. Second, it explains the origin of the feast of Purim with a view to commending its observance to the Jews (9:24-28).⁹ Ancient histories, the Greek history of Herodotus being one, were often written "for public recitation at private gatherings or public festivals."¹⁰ Esther was evidently written for the same purpose. The Jews retold the story of Esther at Purim each year.

"The importance of the book for modern historians can be gauged by the fact that, whereas Josephus included the Esther story in his Antiquities of the Jews, Martin Noth in his History of Israel makes no mention of it, and Geo Widengren dismisses it in thirteen lines. It is without much historical value.'¹¹ John Bright mentions the book by name but that is all.¹² Whatever others say, in practice historians ignore the book of Esther. Whatever the reason for this neglect of the book may be, we are justified in assuming that present-day historians do not take seriously the threat it records to the very existence of the Jewish race."¹³

A third purpose may be to warn readers against anti-Semitism (cf. Gen. 12:1-3).

"Esther says to the Christian that anti-Jewish hostility is intolerable to God."¹⁴

"It is easy to see why the book is valued by Jews, who have suffered so much through the ages and have clung to the assurance implied by Purim that, however severe the threat upon their race, they have a future."¹⁵

Message¹⁶

The events of this book took place between those recorded in Ezra 6 and 7. They have nothing to do with the people who returned from exile in Babylon. They deal with those who remained behind. Remember the dates of the three returns: 537, 458, and 444. The events in Esther took place about 482-473 B.C.

Esther's Jewish name was Hadasseh, which means myrtle. The myrtle tree was native to Babylonia, but the returning exiles took the myrtle tree with them to Palestine. There this tree became a symbol of the nation of Israel transplanted from Babylon in Palestine. Zechariah used the myrtle tree as a symbol of Israel in Zechariah 1:7-11. Esther's parents probably named her for this beautiful tree. Most of the students of this book have recognized her as a symbol of the Jewish people living among Gentiles.

Esther's Persian name was Esther, which means star. Another view is that she was named in honor of Ishtar, a pagan goddess. The myrtle tree bears a beautiful star-like flower. Esther may have received her Persian name because she was the flower of the myrtle tree, full of beauty and grace. In life she became just that, the flower of Israel, its loveliest production. She was not just physically beautiful, but she became a great blessing to her people and a great blessing to the Gentiles as well. She became what God intended Israel to be.

This book is unique in the Old Testament in several respects. The writer did not mention God's name once in its pages. E. J. Young wrote in his Introduction to the Old Testament, "Since these Jews were no longer in the theocratic line, so to speak, the name of the covenant God is not associated with them."¹⁷ Matthew Henry wrote, "But, though the name be not in it, the finger of God is, directing many minute events for the bringing about of his people's deliverance."¹⁸ There are no references to the Law of Moses, the temple, or Jewish worship. There is one reference to a fast and one to a feast that are very general and show only that the Jews in exile maintained some religious habits. There is also no reference to Jerusalem, except the one in 2:6 that says Mordecai's great-grandfather went into exile from Jerusalem. Yet even without these familiar references it is impossible to read this book without being conscious of God. The great value of this book is its revelation of God acting in providence.

There are several other unique features of Esther. No New Testament writer quoted or referred to it. No church father wrote a commentary on it. It never mentions prayer. It mentions nothing explicitly supernatural. Martin Luther wrote that he wished it had never been written. It is the only Old Testament historical book that records a history of the Jews outside their land during the times of the Gentiles. The "times of the Gentiles" (Luke 21:24) began with Nebuchadnezzar's defeat of Jerusalem and will continue until Christ's second coming. It is the time when Israel's fortunes and fate are in the hands of Gentiles.

Like Ruth, the Book of Esther is an illustration. It records a slice of life out of the exilic period that illustrates a great revelation. Ruth illustrates redemption. Esther illustrates providence.

Let me clarify this term. This is a term that many Christians have abused and misunderstood. Providence means foresight. Our word comes from Latin (pro video) and means to see the affairs of life before they happen. The acquired meaning of providence, what it has come to mean through usage, is activity resulting from foresight. We can see at once that people can never exercise providence as God can. We have very limited powers of foresight. We do not know what a day will bring forth (Prov. 27:1). God, on the other hand, foresees all things and can act because of that foreknowledge.

The theological doctrine of providence is that God both possesses and exercises absolute power over all the works of His hands. Psalm 11 is a great passage that sets forth this revelation. The Book of Esther illustrates God's providence. The writer did not speak of God directly, but His acting as a result of His foresight is obvious in what he wrote. God hid Himself but was at work in Esther.

Esther reveals three things about divine providence.

First, it reveals the method of providence.

It shows that even though people do not acknowledge God's presence He is always at work. His control becomes especially clear at the end of the book (10:3). Events had turned around completely from the way they were at the beginning of the book. Instead of being in peril, the Jews were now at peace. God not only rules over the major issues in life, but He also uses the trivialities of life to accomplish His purposes. Some of these trivialities were: the king's decision to summon Vashti after he got drunk, Vashti's refusal, Haman's hatred for Mordecai, the king's insomnia, and the passage his servant read to him.

God's providence is all-inclusive. That is part of its method. No person or detail of life escapes God's control (Rom. 8:28). "All things" includes all individuals and all events.

Second, Esther reveals the principles of providence.

God proceeds on the basis of perfect knowledge: intimate, accurate, absolute knowledge (Ps. 11:4).

Another principle of His providence is His undeviating righteousness. God's providence works in harmony with man's freedom. It never coerces people. The king made his own decisions; God did not compel him to act as he did. Haman plotted his own intrigues, made his own arrangements, built his own gallows. The same was true of Mordecai and Esther. Yet the sphere in which they made their decisions was God's sovereignty (Acts 17:28a). Haman built his gallows, but God hanged him on it.

A third principle of God's providence is that of absolute power. God is great enough to give people genuine freedom and yet cause things to turn out the way He wants them to. God causes human freedom to contribute to His divine purpose. We cannot comprehend this truth completely. We cannot contain revelation within reason. That is why it is impossible to bring all of revelation into a comprehensive philosophy. Philosophy is what is reasonable, but revelation goes beyond reason. Not that it is irrational; it simply transcends reason.

Third, Esther reveals the results of providence.

On the human level there are two results. To those who recognize divine providence comes great confidence and courage. However to those who do not come panic and punishment. We can see this most clearly in the characters of Esther and Mordecai, and in Haman.

On the divine level the result of providence is that God progresses toward His ultimate goal. Throughout all of Scripture we see this identical mighty movement.

The message of this book is that God is, and God acts through history to accomplish His purposes regardless of whether humans acknowledge Him or not.

There are many arguments for the existence of God. The argument from providence is one of these, though apologists do not usually give it as much emphasis as some other arguments. The fact that human events are harmonizing with God's ultimate purposes as He has revealed these in Scripture testifies to God's existence. When people forget God, He still molds history and governs life in harmony with His purposes. We cannot escape God's hand; we only change our destiny. We become His friends or His foes by our attitude toward Him (Dan. 5:22-23).

The great application of the message of this book is take God into account. This is the essence of biblical wisdom, by the way. Trust Him and cooperate with Him or you will suffer destruction. God's providence may seem very impersonal and austere. However William Cowper has reminded us that, "Behind a frowning providence, He hides a smiling face."¹⁹ Romans 8:28 is perhaps the most concise word on the providence of God that the Scriptures contain. God will complete His plans. We determine our own destiny as we cooperate with His will or oppose it. Our choice affects our destiny, but it does not frustrate His plan. Consequently it is very important that we know God's plans and make them known to others. He has revealed His plans in His promises in Scripture. Therefore we should pay very careful attention to the promises of God. The biblical covenants are his comprehensive formal promises. Even though many people in the world today ignore God, His plans will become reality eventually. This fact should make us confident and optimistic in the present.

Constable: Esther (Outline)

Outline

I. God's preparations 1:1-2:20

A. Vashti deposed ch. 1

1. The king's feast 1:1-9

2. The queen's dismissal 1:10-22

B. Esther elevated 2:1-20

1. The plan to replace Vashti 2:1-4

2. Esther's selection 2:5-11

3. The choice of Esther as queen 2:12-20

II. Haman's plot 2:21-4:3

A. Background considerations 2:21-3:6

1. Mordecai's loyalty 2:21-23

2. Haman's promotion 3:1-6

B. Haman's proposal 3:7-15

1. The casting of lots 3:7

2. Haman's request 3:8-9

3. The king's permission 3:10-15

C. Mordecai's reaction 4:1-3

III. Esther's intervention 4:4-9:19

A. Mordecai's instruction 4:4-17

B. The plot exposed chs. 5-7

1. Esther's preparations ch. 5

2. Mordecai's exaltation ch. 6

3. Haman's fall ch. 7

C. The Jews' deliverance 8:1-9:19

1. The rewarding of Esther and Mordecai 8:1-2

2. Esther's request for her people 8:3-8

3. The royal decree 8:9-14

4. The joy of the Jews 8:15-17

5. The Jews' self-defense 9:1-19

IV. The Jews' rejoicing 9:20-32

V. Mordecai's greatness ch. 10

Constable: Esther

Esther

Bibliography

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_____. "The Message of Esther for Today." Evangel 5:3 (Autumn 1987):9.

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_____. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

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_____. "The Religion of the Book of Esther." Judaism 39:2 (Spring 1990):135-47.

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McGee, J. Vernon. Exposition in the Book of Esther. Wheaton: Van Kampen Press, 1951.

Merrill, Eugene H. "A Theology of Ezra-Nehemiah and Esther." In A Biblical Theology of the Old Testament, pp. 189-205. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Moore, Carey A. "Archaeology and the Book of Esther." Biblical Archaeologist 38:3&4 (September, December 1975):62-79.

_____. "Eight Questions Most Frequently Asked About the Book of Esther." Bible Review 3:1 (Spring 1987):16-31.

_____. Esther. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1971.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

New Bible Dictionary, 1962 ed. S.v. "Magic and Sorcery, 2. Egyptian and Assyro-Babylonian," by Kenneth A. Kitchen.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago, 1948.

Parker, R. A., and W. H. Dubberstein. Babylonian Chronology 626 B.C.-A.D. 75. Providence, R.I.: Brown University Press, 1956.

Paton, Lewis B. A Critical and Exegetical Commentary on the Book of Esther. International Critical Commentary series. Edinburgh: T. & T. Clark, 1908.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Rossow, Francis C. "Literary Artistry in the Book of Esther and Its Theological Significance." Concordia Journal 13:3 (July 1987):219-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Esther and History." Andrews University Seminary Studies14:1 (Spring 1976):227-46.

Sternberg, M. The Poetics of Biblical Narrative. Bloomington: Indiana University Press, 1987.

Streane, A. W. The Book of Esther. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1907.

Van Sickle, C. E. A Political and Cultural History of the Ancient World. 2 vols. N.C.: Houghton Mifflin Co., 1947 & 1948.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series.Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1987.

Wechsler, Michael G. "Shadow and Fulfillment in the Book of Esther." Bibliotheca Sacra 154:615 (July-September 1997):275-84.

Weiland, Forrest S. "Historicity, Genre, and Narrative Design in the Book of Esther." Bibliotheca Sacra 159:634 (April-June 2002):151-65.

Whitcomb, John C. "Esther." In The Wycliffe Bible Commentary, pp. 447-57. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Esther: Triumph of God's Sovereignty. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, J. Stafford. "The Historicity of Esther." In New Perspective on the Old Testament, pp. 37-47. Edited by J. Barton Payne. Waco: Word Books, 1970.

Yamauchi, Edwin M. "The Achaemenid Capitals." Near East Archaeology Society Bulletin. NS8 (1976):5-81.

_____. "The Archaeological Background of Esther." Bibliotheca Sacra 137:546 (April-June 1980):99-117.

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Copyright 2003 by Thomas L. Constable

Haydock: Esther (Book Introduction)

THE BOOK OF ESTHER.

INTRODUCTION.

This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from chap. ix. 20. (Challoner) --- He and the queen were certainly authors of the letter, (Haydock) enjoining the celebration of the feast of Purim, or "lots," which is the ground-work (Calmet) of the present narration. (Du Hamel) --- The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (Calmet) though they were perhaps formerly, (Worthington; Origen; Du Hamel) have been carefully preserved by St. Jerome, and were recognized by the ancient Vulgate, as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them, chap. xi. 1. (Calmet) --- The objections of Capellus against this "Greek scribbler," as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (Haydock) from the Latin version, and are easily refuted. (Houbigant) --- Those Jews, who have rejected this work entirely, with Melito, (Eusebius, Hist. iv. 26.; St. Gregory of Nazianzus, &c.) ought not to prevail against the consent of the majority, (Calmet) expressed in the Councils of Laodicea, Carthage, Trent, session 4, &c. To read this book according to the order of time, we should begin [with] chap. xi., ver. 2, &c., chap. i., ii., and xii., and iii., to ver. 14; then we find the distress of the Jews in the rest of that chapter, and in chap. xiii., to ver. 8, and their delivery in chap. iv. to ix., ver. 17, and chap. xiii. ver. 8, &c., and chap. xiv., xv., and xvi. The consequences of these events are recorded [in] chap. ix., ver. 17, &c., to chap. xi. 1., (Worthington) with which verse the book ends, in the Greek editions. (Haydock) --- They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of St. Jerome, Preface. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c., respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (Calmet) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished, chap. ix. 28. (Maimonides) --- Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. (Calmet) --- He recites, however, both the epistles of Assuerus. (Antiquities xi. 6.) (Du Hamel) --- It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, the year of the world 3489, about the time of the dedication of the temple, chap. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herodotus vii. 4. (Calmet) --- Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. (Du Hamel) --- The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c., and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet; Du Hamel) but equally inspired. (Haydock)

Gill: Esther (Book Introduction)

INTRODUCTION TO ESTHER

This book has its name from the person who is the principal subject of it; it is by Clemens of Alexandria ^a called the Book of Mordecai also; it is commonly called, in the Hebrew copies, "Megillah Esther", the Volume of Esther; and sometimes in the Jewish writings only "Megillah", by way of eminency, "the Volume". It was written, according to the Talmudists ^b, by the men of the great synagogue, composed by Ezra; and some think it was written by Ezra himself ^c; but Aben Ezra is of opinion it was written by Mordecai, since he was concerned in, and had perfect knowledge of, all things related in it; which is rejected by Spinosa ^d, who conceits that this, and the books of Daniel, Ezra, and Nehemiah, were written by one and the same historian long after the times of Judas Maccabaeus: as to the canonical authority of it, it has been generally received by Jews and Christians; our wise men, says Maimonides ^e, openly and plainly affirm of the book of Esther, that it was dictated by the Holy Spirit; so Aben Ezra on Est 6:6, and he himself ^f affirms, that

"all the books of the prophets, and all the Hagiographa (or holy writings), shall cease in the days of the Messiah, except the volume of Esther; and, lo, that shall be as stable as the Pentateuch, and as the constitutions of the oral law, which shall never cease.''

Though the versions of other books of Scripture might not be read in the synagogues, versions of this book might to those who did not understand Hebrew ^g; and so Luther ^h says, the Jews more esteem the book of Esther than any of the prophets. Whence Mr. Baxter ⁱ had that notion, I can not devise, that the Jews used to cast to the ground the book of Esther before they read it, because the name of God was not in it: nor is that any objection to its authenticity, since the hand and providence of God may be most clearly seen in it; in raising Esther to such grandeur, and that for the deliverance of the people of the Jews, and in counter working and bringing to nought the plots of their enemies, and in saving them: nor that it is not quoted in the New Testament; it is sufficient there is no disagreement between them, yea, an entire agreement, particularly in the account of the captivity of Jeconiah, which is expressed almost in the same words in Est 2:6 as in Mat 1:11. It stands in Origen's catalogue ^k of the books of the Old Testament; nor is it any material objection that it appears not in the catalogue of Melito ^l, since in that list is comprehended under Ezra not Nehemiah only, but Esther also, which Jerom ^m mentions along with it. This book is not only of use to the Jews, as it shows the original and foundation of a feast of theirs, still kept up by them, the feast of Purim, and makes for the glory of their nation, and therefore it is no wonder it should be so highly esteemed by them; but serves to show the singular providence of God in taking care of his people in adversity, in humbling the proud, and exalting the lowly, and saving those that pray to him, and trust in him; it furnishes out various instructions in the conduct of the several persons herein mentioned; it is a history but of ten or eleven years at most, from the third of Ahasuerus, to the twelfth of his reign, Est 1:3.

Gill: Esther 8 (Chapter 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.