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That Same Day King Ahasuerus Awarded Queen Esther the Estate of Haman, the Enemy of the Jews

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That Same Day King Ahasuerus Awarded Queen Esther the Estate of Haman, the Enemy of the Jews Commentary | Esther 8 Sermon Study Notes Text: Esther 8 Context of the book / letter / Gospel: King Ahasuerus gives Haman’s property to Esther and promotes ​ Mordecai to Haman’s position, giving the Jews the help they need to defend themselves against their enemies. Main Idea of The Text: The Jews prepare for victory over their enemies. ​ Exegetical Outline of The Text (Wiersbe, 145-54; Walvoord and Zuck, 711-12). From Victims to Victors (Wiersbe) I. The Promotion of Mordecai -- 8:1-2. II. Esther’s Petition -- 8:3-6. III. The King’s Proclamation Written -- 8:7-12. IV. The King’s Proclamation Sent -- 8:13-14. V. The Jewish Celebration -- 8:15-17. Verse by verse commentary: That same day King Ahasuerus awarded Queen Esther the estate of Haman, the enemy of the Jews. Mordecai entered the king’s presence because Esther had revealed her relationship to Mordecai. 2 The king removed his signet ring he had recovered from Haman and gave it to Mordecai, and Esther put him in charge of Haman’s estate. -- vv. 1-2. The king gives the wealth of Haman to Esther. This is probably because he felt guilty about having a part in the destruction of her people. Esther informs the king that Mordecai is her cousin, so once he realizes that Mordecai is family, he sets out to put him over the kingdom as his right hand man. Esther also gives Mordecai the wealth of Haman’s estate. He becomes prime minister, paving the way for the Jewish people to adequately defend themselves against their enemies. A sovereign God is in charge, and He is putting everything in place so they can protect themselves (Wiersbe, 146; Walvoord and Zuck, 711). 1 Then Esther addressed the king again. She fell at his feet, wept, and begged him to revoke the evil of Haman the Agagite and his plot he had devised against the Jews. 4 The king extended the gold scepter toward Esther, so she got up and stood before the king.5 She said, “If it pleases the king and I have found favor before him, if the matter seems right to the king and I am pleasing in his eyes, let a royal edict be written. Let it revoke the documents the scheming Haman son of Hammedatha the Agagite wrote to destroy the Jews who are in all the king’s provinces. 6 For how could I bear to see the disaster that would come on my people? How could I bear to see the destruction of my relatives?” -- vv. 3-6. Esther boldly approaches the king and literally begs for his intervention. She realizes that Persian law is an edict from the king, who can ultimately do no wrong. Something had to be done to reverse the consequences of the edict. The Jews had to be able to defend themselves against their enemies. Once again, the king extended his royal sceptre and allowed her to speak. She requests that an edict be written that would allow the Jews to defend themselves against the attack coming to them in the spring (Wiersbe, 148; Walvoord and Zuck, 711). King Ahasuerus said to Esther the queen and to Mordecai the Jew, “Look, I have given Haman’s estate to Esther, and he was hanged on the gallows because he attacked the Jews. 8 Write in the king’s name whatever pleases you concerning the Jews, and seal it with the royal signet ring. A document written in the king’s name and sealed with the royal signet ring cannot be revoked.” -- vv.7-8. The king gives Mordecai the authority to write an edict that would reverse the effects of the previous one. He is encouraged to do this because he now had the power ro do it. He was literally given the same authority that his enemy Haman had been given. The Lord has orchestrated this situation to where the Jews had more power and position than ever before. Mordecai is given the same authority to that of Haman himself, as he was now the overseer of Haman’s estate, as granted to him by Esther. He now had the authority to write his own decree, which while it could not completely negate the possibilities of the first, it could serve as a line of defense and enable the Jews to properly defend themselves against their enemies (Wiersbe, 149-50; Walvoord and Zuck, 711-12), 2 On the twenty-third day of the third month —that is, the month Sivan—the royal scribes were summoned. Everything was written exactly as Mordecai commanded for the Jews, to the satraps, the governors, and the officials of the 127 provinces from India to Cush. The edict was written for each province in its own script, for each ethnic group in its own language, and to the Jews in their own script and language.10 Mordecai wrote in King Ahasuerus’s name and sealed the edicts with the royal signet ring. He sent the documents by mounted couriers, who rode fast horses bred in the royal stables. 11 The king’s edict gave the Jews in each and every city the right to assemble and defend themselves, to destroy, kill, and annihilate every ethnic and provincial army hostile to them, including women and children, and to take their possessions as spoils of war. 12 This would take place on a single day throughout all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, the month Adar. -- vv. 9-12. The language of the edict was similar to the language of the one which announced Vashti’s banishment and forbade the women from disobeying their husbands (cf. 3:11-13). This was written in Persian “legalese”, if you will. Specific words were chosen to assure the Jews they had the right to defend themselves, and that the Persian government even permitted them to collect spoil from their enemies. After all, Mordecai himself had collected Haman’s spoils. Why shouldn’t the Jews be allowed to gain wealth from those who were trying to kill them. However, we must note that the Jews were only allowed to loot if they were attacked. They could not fight unless they were provoked by those who sought to destroy them. They could not take innocent life. They had eight months to get ready to defend themselves (Wiersbe, 150-51; Walvoord and Zuck, 712). A copy of the text, issued as law throughout every province, was distributed to all the peoples so the Jews could be ready to avenge themselves against their enemies on that day. 14 The ​ ​ couriers rode out in haste on their royal horses at the king’s urgent command. The law was also issued in the fortress of Susa. -- vv. 13-14. Like the edict that was written when the king banished Vashti, the edict to allow the Jews to defend themselves was written in every language of the land and delivered to every province 3 throughout the land. The couriers had a healthy fear of the king, and they knew they had to get the word out as quickly as possible. The king’s decree put pressure on them to obey and deliver the message to the people (Wiersbe, 152). The date of the edict was approximately June-July 474, as it was written two months after Haman’s execution edict was written. The Jews had about nine months to prepare to defend themselves from their enemies. With this edict, the Jews were given the authority to seize the property of anyone who tried to harm them, as essentially, Mordecai had done with Haman (Walvoord and Zuck, 712). Mordecai went from the king’s presence clothed in royal purple and white, with a great gold crown and a purple robe of fine linen. The city of Susa shouted and rejoiced, 16 and the Jews ​ ​ celebrated[b] with gladness, joy, and honor. 17 In every province and every city, wherever the ​ ​ ​ ​ ​ ​ king’s command and his law reached, joy and rejoicing took place among the Jews. There was a celebration and a holiday.[c] And many of the ethnic groups of the land professed themselves ​ ​ ​ ​ to be Jews because fear of the Jews had overcome them. -- vv. 15-17. The Jews had a big party to celebrate their victory over their enemies. The people of the Persian Empire rejoiced with them, and it appears that many trusted in Yahweh as a result of his triumph over the evil against His people. However, the exact meaning of the Hebrew word is uncertain. The phrase “professed themselves to be Jews” actually translates from one Hebrew word, mityahadim. The word could mean actual conversion to Judaism -- “to become a Jew,” ​ ​ ​ which is how it is translated in the Septuagint (Greek). Or it could mean that the people identified themselves with the Jewish people, which is more likely, and is supported by the Latin translation of the Bible. The Vulgate (HCSB Study Bible, 817). Some scholars do believe, however, that some Jews trusted in the Lord and became “God-fearers” and “worshippers of God” as a result of the Lord’s work among His people in Persia (Wiersbe, 153). Dr. Wiersbe leans toward the possibility that many Gentiles sided with the Jews, and were willing to help them defend themselves. They were not afraid to be identified with the Jews (Wiersbe, 153). 4 Theological Application: In our text, we God’s blessing to Mordecai and the unfolding of the providential plan to protect His people and how the world responded to God’s destruction of His enemies.
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