Esther · Chapter 8

V. 1. The house-With all his goods and estate, which being justly forfeited to the king, he no less justly bestows it upon the queen, to compensate the danger to which Haman had exposed her. Came-Was by the queen’s desire admitted into the king’s presence, and family, and, as it seems, made one of the seven princes. Had told-How nearly he was related to her: which ‘till this time she had wisely concealed.

Verse 1. The king-give the house of Haman] As Haman was found guilty of treasonable practices against the peace and prosperity of the king and his empire, his life was forfeited and his goods confiscated. And as Mordecai had been the means of preserving the king’s life, and was the principal object of Haman’s malice, it was but just to confer his property upon him, as well as his dignity and office, as Mordecai was found deserving of the former, and fit to discharge the duties of the latter.

Verse 1. Did the king give the house of Haman unto Esther — That is, he bestowed upon her the whole estate belonging to his family, his lands, his goods, his servants, his cattle, with all the money he had treasured up. All this is included here in his house, which, being justly forfeited to the king, is no less justly bestowed by him upon the queen, to compensate, in some degree, the danger to which Haman had exposed her. And Mordecai came before the king — Was by the queen’s desire admitted into the king’s presence and family, and probably made one of the seven princes. For Esther had told what he was unto her — How nearly he was related to her, which till this time she had wisely concealed.

Verse 1. On that day did the king give. The LXX read, “In that day king Artaxerxes gave to queen Esther all the substance of the diabolical Haman;” that is, all his estates, and servants, and cattle.

MORDECAI’S PROMOTION, AND EDICT IN BEHALF OF THE JEWS, 1-17.

1. On that day — The very day of Haman’s execution. Give the house of Haman — By “the house of Haman” we are to understand not merely his residence, but all his property, including servants, attendants, and the various paraphernalia that pertained to a Persian noble. The confiscation of the property of one publicly executed followed as a matter of course. This was a universal custom in the East. And to whom could the goods of the Jews’ enemy be more appropriately transferred than unto Esther the queen? As yet the king did not know her relationship to Mordecai, but we naturally suppose that upon his giving her the house of Haman she made known to him that Mordecai was her cousin, and doubtless received his consent to consign her gift to his charge. See next verse. Mordecai came before the king — He was summoned by the king himself, who at once resolved to advance him to Haman’s place in his court. Mordecai’s loyalty and past service were fresh in the king’s mind, and now when he learns his relationship to Esther, he feels that no better man can be found to stand in Haman’s place.

V. 2. Ring-That ring which he had formerly given to Haman he now gives to Mordecai, and with it that power whereof this ring was a sign, making him, as Haman had been, the keeper of his signet. Set-As her steward, to manage that great estate for her as he thought fittest.

Verse 2. The king took off his ring] In the ring was the seal of the king. Giving the ring to Mordecai was tantamount to giving him the seal of the kingdom, and constituting him the same as lord chancellor among us.

Verse 2. The king took off his ring — That ring which he had formerly given to Haman, but had resumed, he now gives to Mordecai, in token of his favour, and with it that power whereof this ring was a sign, making him, as Haman had been, the keeper of his signet. And Esther set Mordecai over the house of Haman — Not over his family, for that was destroyed, but over his lands and goods, given her by the king: of which she made Mordecai her steward, to manage that great estate for her, as he thought fit. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate, if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought he showed himself so wise! See, then, the vanity of laying up treasure on earth; he that heapeth up riches knoweth not who shall gather them, Psalm 39:6; not only whether he shall be a wise man or a fool, (Ecclesiastes 2:19,) but whether he shall be a friend or an enemy. It is our interest, therefore, to make sure of those riches which will not be left behind, but will go with us to another world. Reader, attend to this, and lay not up for thy posterity, any more than for thyself treasures on earth.

Ver. 2. The king took off his ring, which elevated Mordecai to the royal confidence, and equally so to that which Haman had enjoyed.

2. Took off his ring — See note on Esther 3:10. Which he had taken from Haman — When Haman was led forth to execution he was, of course, stripped of all seals and emblems of his office and authority, and all such insignia returned to the king. Gave it unto Mordecai — Thus transferring to a Jew the authority and emoluments lately enjoyed by the Agagite. It was no strange thing for eastern kings thus to honour foreigners. And Esther set Mordecai — She felt she could make no better disposal of her present than to give it to the keeping and use of her venerated relative and friend.

V. 3. To put-To repeal that cruel decree.

Verse 3. Esther spake yet again before the king — Haman, the chief enemy of the Jews, was hanged, Esther and Mordecai, 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, in pursuance of which their enemies, at the day appointed, would fall upon them, and they would be deemed rebels against the king and his government, if they should offer to resist, and take up arms in their own defence. To prevent this, the queen makes intercession with much affection and importunity. And fell down at his feet, and besought him with many tears — 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 joyful as to be unwilling to weep, when thereby they may do any service to God’s church and people. Esther, though safe herself, here falls down and begs with tears for the deliverance of her people. To put away the mischief of Haman — To repeal that cruel and bloody decree which he had obtained from the king.

3. Esther spake yet again — This was evidently on a subsequent day, and, as appears from the next verse, she again presented herself in the royal presence unsummoned, trusting to the favour of the king. Fell down at his feet — Her manner now showed more anxiety and feeling than when she appeared the first time in the court. Compare Esther 5:1, 2. Besought him with tears — Literally, wept and made supplication to him. Before, she invited him to a private banquet to make her petition; now she makes it known publicly, and with crying and tears. The mischief of Haman — The wicked devices of that enemy had not perished with his death. The decree for the destruction of the Jews remained still.

Verses 4-6. Then the king held out the golden sceptre — Esther had presumed to come a second time into the king’s presence without being called: which he did not take ill, but by this token graciously invited her to approach him, indicating that he accepted her person. So Esther arose — Having before fallen at his feet; and stood before the king — As a petitioner for her people; and said, If it please the king, &c. — She uses various expressions, that she might confirm the king’s favour by such a full submission to his good pleasure. Even then, when we have ever so much reason and justice on our side, and have ever so clear a cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect. There is nothing lost by decency and good breeding. Let it be written to reverse the letters devised by Haman — She prudently takes off the hatefulness of the action from the king, and lays it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it. For how can I endure to see the destruction of my kindred? — My heart will sink under it, and I shall never be able to survive it. She does not urge the innocence of the Jews, but only pleads their affinity to her: probably she knew that this plea would have more weight with the king, even than one grounded on their innocence.

4. Held out the golden sceptre — We understand that the queen first came and fell weeping before the king, but said nothing until he held out the sceptre. Then she arose, and stood before him, and made the request of which a mere summary is given in the preceding verse. The language of her address is given in the two following verses.

V. 5. If &c.-She uses various expressions, that she might confirm the king’s favour, by such a full submission to his good pleasure. Haman-She prudently takes off the hatefulness of the action from the king, and lay’s it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.

Verses 4-6. Then the king held out the golden sceptre — Esther had presumed to come a second time into the king’s presence without being called: which he did not take ill, but by this token graciously invited her to approach him, indicating that he accepted her person. So Esther arose — Having before fallen at his feet; and stood before the king — As a petitioner for her people; and said, If it please the king, &c. — She uses various expressions, that she might confirm the king’s favour by such a full submission to his good pleasure. Even then, when we have ever so much reason and justice on our side, and have ever so clear a cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect. There is nothing lost by decency and good breeding. Let it be written to reverse the letters devised by Haman — She prudently takes off the hatefulness of the action from the king, and lays it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it. For how can I endure to see the destruction of my kindred? — My heart will sink under it, and I shall never be able to survive it. She does not urge the innocence of the Jews, but only pleads their affinity to her: probably she knew that this plea would have more weight with the king, even than one grounded on their innocence.

5. And said — We do well to present Esther’s address here, as at Esther 7:3, in poetical form: —

If to the king it seem good,

And if I have found favour before him,

And the thing seem right before the king, And I be good in his eyes;

Let it be written to return the letters,

The device of Haman, the son of Hammedatha, the Agagite, Which he wrote to destroy the Jews,

Who are in all the provinces of the king. For how can I see the evil that will find my people? And how can I see the destruction of my kindred? Perhaps Esther was not sufficiently acquainted with Persian law to know that no royal decree could be reversed.

Verse 6. To see the destruction of my kindred?] She had now informed the king that she was cousin to Mordecai, and consequently a Jewess; and though her own life and that of Mordecai were no longer in danger, Haman being dead, yet the decree that had gone forth was in full force against the Jews; and if not repealed, their destruction would be inevitable.

Verses 4-6. Then the king held out the golden sceptre — Esther had presumed to come a second time into the king’s presence without being called: which he did not take ill, but by this token graciously invited her to approach him, indicating that he accepted her person. So Esther arose — Having before fallen at his feet; and stood before the king — As a petitioner for her people; and said, If it please the king, &c. — She uses various expressions, that she might confirm the king’s favour by such a full submission to his good pleasure. Even then, when we have ever so much reason and justice on our side, and have ever so clear a cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect. There is nothing lost by decency and good breeding. Let it be written to reverse the letters devised by Haman — She prudently takes off the hatefulness of the action from the king, and lays it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it. For how can I endure to see the destruction of my kindred? — My heart will sink under it, and I shall never be able to survive it. She does not urge the innocence of the Jews, but only pleads their affinity to her: probably she knew that this plea would have more weight with the king, even than one grounded on their innocence.

MORDECAI’S PROMOTION, AND EDICT IN BEHALF OF THE JEWS, 1-17.

1. On that day — The very day of Haman’s execution. Give the house of Haman — By “the house of Haman” we are to understand not merely his residence, but all his property, including servants, attendants, and the various paraphernalia that pertained to a Persian noble. The confiscation of the property of one publicly executed followed as a matter of course. This was a universal custom in the East. And to whom could the goods of the Jews’ enemy be more appropriately transferred than unto Esther the queen? As yet the king did not know her relationship to Mordecai, but we naturally suppose that upon his giving her the house of Haman she made known to him that Mordecai was her cousin, and doubtless received his consent to consign her gift to his charge. See next verse. Mordecai came before the king — He was summoned by the king himself, who at once resolved to advance him to Haman’s place in his court. Mordecai’s loyalty and past service were fresh in the king’s mind, and now when he learns his relationship to Esther, he feels that no better man can be found to stand in Haman’s place.

Verse 7. Him they have hanged, because he laid his hand upon the Jews — That is, intended to destroy them all. By what the king had done to show his resentment against Haman, they might easily believe he would deny them nothing for their preservation: as if he had said, You see how ready I have been to grant your requests, and I do not repent of my favour to you, and am ready to grant your further desires, as far as the law will permit.

7. Behold, I have given — The king, first of all, assures Esther and Mordecai of his kindly feeling towards the Jews, and points to the proofs of it. He felt, no doubt, that he was to blame for consenting to such a cruel edict, and now would convince Esther and her cousin that it sprang from no personal feelings of his own against the Jews.

V. 8. Reverse-For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be unrepealable? It is God’s prerogative, not to repent, and to say what can never be altered.

Verse 8. May no man reverse.] Whatever had passed the royal signet could never be revoked; no succeeding edict could destroy or repeal a preceding one: but one of a similar nature to the Jews against the Persians, as that to the Persians was against the Jews, might be enacted, and thus the Jews be enabled legitimately to defend themselves; and, consequently, placed on an equal footing with their enemies.

Verse 8. Write ye also for the Jews — On their behalf, to the governors and commanders of the king’s forces, or to whom you please. In the king’s name, and seal it with the king’s ring — I offer you my authority and seal, to confirm whatsoever you shall think fit to write. The writing which is written in the king’s name, &c., may no man reverse — This reason may belong, either, 1st, To the writing of these present letters; and then the sense is, These letters will be most effectual, being no less irrevocable than the former, and, coming last, will repeal the former. Or, 2d, To the former letters, as a reason why he could not grant their desires in recalling them, because they were irrevocable by the laws of the Medes and Persians. And this sense, though rejected by many, seems to be the truest, because here is no mention of reversing Haman’s letters, which Esther had desired, verse 5, and the king denied, for the reason here alleged; and because the following letter doth not contain one word about the reversing of the former, nor doth it take away that power which was given to all rulers to destroy all the Jews, Esther 3:12, 13; but only gives the Jews power and authority to stand up in their own defence, verse 11, which, all circumstances considered, was sufficient for their preservation. How much more prudent is our constitution than that of the Persians, that no law whatever can be so established as to be unrepealable. It is God’s prerogative not to repent, and to say what can never be altered.

8. Write ye… as it liketh you — He commits to them the task of devising some counter measure that will protect their people, and excuses himself from further action on the ground of the immutability of Persian law. No edict, however hasty and foolish, can be recalled, but there may be a most fearful conflict of laws. See note on Esther 1:19.

V. 9. Then-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.

Verse 9. The month Sivan] This answers to a part of our May and June.

Verse 9. 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, that they might be more thoroughly 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 neglecting the many offers and opportunities they had had of returning to their native country, and to the free and public exercise of the true religion, which could be had nowhere but in Jerusalem, by which means they, being now dispersed in the several parts of this vast dominion, must be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves; that their most malicious and inveterate enemies might have an opportunity of discovering themselves to their ruin, as the event showed; and for the greater illustration of God’s glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance. And 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. And 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 rulers of the provinces — That they should publish and disperse it into all parts, that both themselves and others might take notice of the king’s pleasure, and kindness to the Jews.

9. The third month… Sivan — Corresponding with our June: about two months after Haman’s letters had been sent. It was written according to all that Mordecai commanded — How signally has Mordecai risen to the power so recently wielded against himself and his kindred. Compare the language of Esther 3:12. Deputies — Prefects or governors.

V. 10. Riders-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.

Verse 10. On mules, camels, and young dromedaries] What these beasts were is difficult to say. The word vkr 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 [Persian] akhash, huge, large, rough, and [Persian] aster, a mule; large mules.

The words הרמכים בני beney harammachim, the sons of mares, which we translate dromedaries, are supposed to signify mules, produced between the he ass and the mare, to distinguish them from those produced between the stallion and the ass, But there is really so much confusion about these matters, and so little consent among learned men as to the signification of these words, and even the true knowledge of them is of such little importance, that we may well rest contented with such names as our modern translations have given us. They were, no doubt, the swiftest and hardiest beasts that the city or country could produce.

Verse 10. And he wrote in King Ahasuerus’s name — Josephus has given us a true copy, as he says, of this decree; or, as he terms it, of the letters which Artaxerxes sent to all nations which lie between India and Ethiopia; wherein he represents the abuse which favourites are wont to make of their power and credit with their prince, by insulting their inferiors, by flying in the face of those who raised them, and, to gratify their resentments, calumniating the innocent, and putting honest men in danger of their lives, &c. And sent letters by posts, and riders on mules, &c. — Which were not employed in the sending of the former letters; but these, 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.

Ver. 10. Young dromedaries. On these the king’s messengers usually rode. There are two species of the camel, the Bactrian camel, and the Arabian camel or dromedary. The chief thing that distinguishes these two races is, that the camel has two bunches on his back, and the dromedary but one. The latter is somewhat weaker than the camel. The camel is preferred, because having two bunches on his back, he is more proper to receive a load. But these animals can travel three or four days without water, and can live seven days without what is so essential to animal life. Their proper climate is the north of Africa, Arabia, and Persia. Indeed, were it not for these, the sandy deserts could not be traversed. The Arabians regard their dromedaries as a gift from heaven, without which they could neither carry on trade nor subsist. They eat their flesh, and drink their milk. Nor have they any thing to fear from their foes; in one day they can perform a journey of fifty leagues. Hence all the cavalry in the world would perish in the pursuit of a troop of Arabs. These animals can travel nine or ten days with one hour’s rest daily, and be fed with one ball of paste. They carry their own and their rider’s food and water; and they scent a brook at a distance of half a league. Their height is sometimes twelve feet six inches, they kneel to receive their burden, and live forty or fifty years. Buffon, Pennant, Shaw, &c.

10. Posts on horseback — See notes on Esther 1:22; 3:13. Riders on mules — Rather, on swift coursers. See note on 1 Kings 4:28. The word is here a collective. Camels — The word µynrtvja is of Persian origin, and means royal, or pertaining to the government. The most probable meaning is royal steeds. The word occurs only here and in verse

14. Young dromedaries — Hebrews sons of the rammachim. The word µykmr is found only here, and is of doubtful meaning. According to Gesenius and Furst, it means mares. But, as it has the masculine termination, others understand it to mean stallions. Rawlinson gives it the more general sense of highbred steeds. Perhaps the best version of all the words would be, riders of the swift coursers, the royal steeds, offspring of the thoroughbreds.

V. 11. To stand-To fight for the defence of their lives against all that should seek to destroy them. The power-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.

V.15. Great crown-Which the chief of the Persian princes were permitted to wear but with sufficient distinction from the king’s crown. The city-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.

Verse 11. To destroy, to slay, and to cause to perish] The same words as in Haman’s decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them.

Little ones and women] This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.

Verse 11. To stand for their life — To fight for the defence of their lives, against all that should seek to destroy them. To cause to perish the power of the people, &c. — 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 that 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.

11. The king granted the Jews… to stand for their life — But would not the Jews have defended themselves without any such order from the king? They could expect nothing but death at the worst, and every human instinct would have prompted them to have fought with all energy for their lives and their families. True; but without special grant from the king they would not have been allowed to arm and prepare themselves for self-defence at all. Any movement looking to a general preparation to stand on the defensive would have been watched by the rulers of the provinces, and crushed at its very inception as an act of treason. A spasmodic defence with empty hands would have accomplished nothing; but the king’s decree gave the Jews authority to arm themselves with the sword. Esther 9:5. Observe, the Jews were not authorized by this second edict to take the offensive, and destroy whom they would, but only to defend themselves when any would assault them. There would be no slaughter at all if their enemies did not first attack the Jews. This again obviates the objection often urged against the credibility of this history, that no king would have authorized such a civil war throughout all his dominions. The probability was, that when the Jews were thus permitted to arm themselves and stand on the defensive, there would be no conflict at all. But the result showed that so bitter was the hatred of the heathen towards the Jews, that in many parts of the empire they endeavoured, in spite of all the danger, to destroy the Jewish population. The result was the slaughter of seventy-five thousand men, (Esther 9:16,) besides those that fell in Shushan. All arguments based on an assumption of what ordinary rulers would have done or would not have done are futile and foolish when dealing with such a king as Xerxes. Little ones and women — These would hardly be expected to assault the Jews, but Mordecai would make his letters as broad and comprehensive as those of Haman. Compare Esther 3:13. This clause authorized the Jews to carry their vengeance to the wives and children of those who assaulted them, for their enemies would not spare the Jewish wife and child.

Verses 12-14. Upon one day, &c. — Which day was chosen and appointed by Haman for their destruction. That the Jews should be ready against that day — Should be furnished with arms, and all things necessary for their defence. Being hastened by the king’s commandment — By his particular and express command to that purpose.

MORDECAI’S PROMOTION, AND EDICT IN BEHALF OF THE JEWS, 1-17.

1. On that day — The very day of Haman’s execution. Give the house of Haman — By “the house of Haman” we are to understand not merely his residence, but all his property, including servants, attendants, and the various paraphernalia that pertained to a Persian noble. The confiscation of the property of one publicly executed followed as a matter of course. This was a universal custom in the East. And to whom could the goods of the Jews’ enemy be more appropriately transferred than unto Esther the queen? As yet the king did not know her relationship to Mordecai, but we naturally suppose that upon his giving her the house of Haman she made known to him that Mordecai was her cousin, and doubtless received his consent to consign her gift to his charge. See next verse. Mordecai came before the king — He was summoned by the king himself, who at once resolved to advance him to Haman’s place in his court. Mordecai’s loyalty and past service were fresh in the king’s mind, and now when he learns his relationship to Esther, he feels that no better man can be found to stand in Haman’s place.

Verses 12-14. Upon one day, &c. — Which day was chosen and appointed by Haman for their destruction. That the Jews should be ready against that day — Should be furnished with arms, and all things necessary for their defence. Being hastened by the king’s commandment — By his particular and express command to that purpose.

MORDECAI’S PROMOTION, AND EDICT IN BEHALF OF THE JEWS, 1-17.

1. On that day — The very day of Haman’s execution. Give the house of Haman — By “the house of Haman” we are to understand not merely his residence, but all his property, including servants, attendants, and the various paraphernalia that pertained to a Persian noble. The confiscation of the property of one publicly executed followed as a matter of course. This was a universal custom in the East. And to whom could the goods of the Jews’ enemy be more appropriately transferred than unto Esther the queen? As yet the king did not know her relationship to Mordecai, but we naturally suppose that upon his giving her the house of Haman she made known to him that Mordecai was her cousin, and doubtless received his consent to consign her gift to his charge. See next verse. Mordecai came before the king — He was summoned by the king himself, who at once resolved to advance him to Haman’s place in his court. Mordecai’s loyalty and past service were fresh in the king’s mind, and now when he learns his relationship to Esther, he feels that no better man can be found to stand in Haman’s place.

Verse 14. The decree was given at Shushan] The contrary effect which it was to produce considered, this decree was in every respect like the former. See Esther 3:8-15.

Verses 12-14. Upon one day, &c. — Which day was chosen and appointed by Haman for their destruction. That the Jews should be ready against that day — Should be furnished with arms, and all things necessary for their defence. Being hastened by the king’s commandment — By his particular and express command to that purpose.

14. That rode upon mules and camels — Rather, riders of the swift coursers, the royal steeds. See note on verse 10. Being hastened — Though there were eight months yet before the month of Adar, it was important that this counter decree should be published throughout the empire as speedily as possible. Thus the enemies would be duly admonished not to attempt any assault, and the Jews would have time to prepare themselves for self-defence.

Verse 15. Blue and white] Probably stripe interchanged with stripe; or blue faced and bordered with white fur.

A great crown of gold] A large turban, ornamented with gold, jewels, &c. Fine linen and purple] See on Genesis 41:42. The xb buts, here mentioned, is most probably the same with the byssus of the ancients; supposed to be the beautiful tuft or beard, growing out of the side of the pinna longa, a very large species of muscle, found on the coasts of the Mediterranean Sea, of which there are a pair of gloves in the British Museum. This byssus I have described elsewhere.

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

Verse 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. For it must be observed, that the word royal is not added here, as in chap. 6:8, nor is the horse mentioned, as there, because no extraordinary honours are here spoken of, but only that honour, and that habit, which immediately belonged to the keeper of the royal signet. — Houb. The city of Shushan rejoiced — 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.

15. Mordecai went out from… the king — This verse relates back to verses 1 and 2. Mordecai had been summoned into the royal presence, and there promoted to the high office made vacant by the fall of Haman. Having been invested with the insignia of office, and clothed with authority as chief minister, he went forth to attend to the duties of his new position. Royal apparel of blue and white — State garments, such as became the grand vizier; royal robes of royal colours. Compare note on Esther 1:6. A great crown of gold — The word here rendered crown is hrc[, atarah, a coronet. Only a very exalted prince or courtier could go thus adorned. When Mordecai was honoured for his loyal service to the king, the horse on which he rode was decked with a royal crown. Note on Esther 6:7. Now Mordecai himself is made to wear a coronet. A garment of fine linen — Or, a mantle of byssus. Shushan rejoiced — As it had been previously “perplexed” and saddened. See Esther 3:15, note. It was now felt by the great majority of the people that a most wicked and pernicious edict was virtually frustrated.

V. 16. Joy-This explains the former metaphor by two words expressing the same thing, to denote the greatness of the joy. Honour-Instead of that contempt under which they had lain.

Verse 16. The Jews had light — Light is often put for gladness, as 2 Samuel 22:29, and Job 18:5, 6, because it is pleasant, and disposeth a man to joy. And gladness, and joy — Here the sacred writer explains the former metaphor, by two words signifying the same thing, to denote the greatness of the joy. And honour — Instead of that contempt under which they had lain.

16. The Jews had light — The light (hrwa) of hope and salvation broke in upon their dark prospects, filling them with gladness and joy, and securing them honour and respect from many of the heathen.

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

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

ESTHER

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

17. Many… became Jews — Divine Providence had so signally interposed that all thoughtful minds were profoundly impressed, and not a few became proselytes, and embraced Judaism as the true religion. Some of these proselytes may, perhaps, have been influenced more by the “fear of Mordecai,” (Esther 9:3,) than by profound religious convictions; but that a general fear of the Jews fell upon them is clearly stated. Many might naturally have feared that if they remained only ostensibly enemies of the Jews, the vengeance of the latter would be likely to come upon them. And so they thought to secure themselves by professing Judaism.