Esther Chapter 8
A Proclamation to Help the Jews
A. The appeal to the king.
1. (Esther 8:1–2) Haman’s home is given to Esther, his position is given to Mordecai.
“On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.”
a. On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen.
The phrase on that day ties this reward directly to the judgment pronounced on Haman. His downfall was complete and immediate. The man who sought to exterminate an entire people lost not only his life but also his legacy. In the ancient world, a man’s house represented his name, wealth, influence, and future. Haman, who had labored tirelessly to exalt himself, ended with nothing left to pass on. He had climbed the ladder of success, but it was leaning against the wrong structure. Scripture repeatedly warns that gain achieved apart from the fear of God ultimately collapses under divine judgment.
b. And Mordecai came before the king; for Esther had told what he was unto her.
Esther now fully reveals her connection to Mordecai. Earlier concealment had served a purpose, but the time for disclosure had arrived. The man who once sat unnoticed at the king’s gate is now brought into the royal presence. God’s providence is unmistakable here. Mordecai’s faithfulness, which once appeared unrewarded, is now openly vindicated. This demonstrates a consistent biblical principle that God exalts the humble in His time, not according to human schedules but according to divine purpose.
c. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai.
The signet ring symbolized delegated royal authority. What Haman grasped through manipulation and pride is transferred to Mordecai without scheming or ambition. Haman worked relentlessly to obtain power, yet it vanished in a moment. Mordecai neither sought nor demanded authority, yet it was entrusted to him. This reversal underscores the futility of striving for power apart from righteousness. Authority granted by God is stable, while authority seized for self glory is fleeting.
i. Solomon summarized this truth with clarity and finality. “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”
(Ecclesiastes 12:13–14)
d. And Esther set Mordecai over the house of Haman.
Esther does not merely receive Haman’s estate for personal benefit. She immediately appoints Mordecai as steward. This shows wisdom, gratitude, and a recognition of God’s hand in Mordecai’s elevation. The house once intended as a base for evil becomes an instrument for righteousness. God not only judges wickedness but also repurposes its remains for good.
2. (Esther 8:3–6) Esther’s request for the salvation of her people.
“And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king’s provinces: For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?”
a. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears.
Although Haman is dead and Mordecai exalted, Esther understands that the crisis is not over. The decree remains in force. Her posture is one of humility and urgency. Falling at the king’s feet and pleading with tears reflects the seriousness of the threat. This is not political maneuvering but heartfelt intercession. Esther’s courage is matched by compassion. She does not rest while her people remain under a sentence of death.
b. To put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.
Haman’s execution did not nullify his edict. Persian law treated royal decrees as irrevocable. Esther specifically identifies the lingering danger. Evil often continues to cause harm even after its architect is removed. Sin leaves consequences that require deliberate action to address. Esther’s appeal is not for revenge but for deliverance from an unjust law.
c. Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king.
Once again, Esther finds favor. The extension of the scepter confirms royal acceptance and protection. She is no longer pleading for her own life but advocating for an entire people. Her confidence grows, not because the situation is simple, but because God’s providence has consistently gone before her.
d. If it please the king, and if I have found favour in his sight.
Esther’s approach remains marked by humility and respect for authority. She does not demand or presume. Her language reflects wisdom, patience, and submission to proper order. This is not weakness, but disciplined strength guided by discernment.
e. Let it be written to reverse the letters devised by Haman.
This request addresses the central legal problem. Esther asks for the written decree to be counteracted. From a human standpoint, this appears impossible, since Persian law declared that royal decrees could not be revoked. Yet Esther brings the matter forward in faith, trusting that a way can be made where none appears to exist.
f. For how can I endure to see the evil that shall come unto my people?
Esther identifies fully with her people. Her position, safety, and privilege mean nothing if Israel perishes. This is covenant loyalty expressed through personal sacrifice. She would rather risk royal displeasure than silently survive while her people are destroyed.
g. Or how can I endure to see the destruction of my kindred?
The language becomes intensely personal. These are not abstract victims but her own family, her own nation. Esther’s transformation is complete. She is no longer merely a queen in Persia, but a daughter of Israel standing in the gap for her people.
i. The unresolved tension remains clear. Even though Haman is defeated, the decree still stands. According to Persian law, it cannot simply be revoked. The question presses forward. How will God preserve His people when human law appears unchangeable? The answer will reveal once again that God’s sovereignty is never bound by the permanence of earthly authority.
3. (Esther 8:7–14) King Ahasuerus makes a counter-decree, allowing the Jews to protect themselves on the day they were scheduled for annihilation.
“Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Write ye also for the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse. Then were the king’s scribes called at that time in the third month, that is, the month 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 writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. And he wrote in the king Ahasuerus’ name, and sealed it with the king’s ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for 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, 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 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 avenge themselves on their enemies. So the posts that rode upon mules and camels went out, being hastened and pressed on by the king’s commandment. And the decree was given at Shushan the palace.”
a. Write ye also for the Jews, as it liketh you, in the king’s name.
The king openly acknowledges the legal problem. He cannot revoke the earlier decree, yet he grants Esther and Mordecai full authority to issue a counter-decree. Persian law was rigid, but it could be balanced by issuing an additional royal command of equal authority. This shows that God often works within existing structures rather than dismantling them outright. The original decree stands, yet its power is neutralized by a greater provision.
i. The king’s statement confirms the unchangeable nature of law once sealed. “For the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.” This legal principle drives the entire solution. Justice cannot be ignored, but it can be satisfied through lawful means.
b. Then were the king’s scribes called at that time in the third month, that is, the month Sivan.
The timing is significant. The original decree was issued in the first month, Nisan. Nearly three months have passed, leaving ample time for the counter-decree to spread throughout the empire before the appointed day of destruction in Adar. God’s deliverance is not rushed, but it is always timely. The precision of dates emphasizes divine control over events that appear chaotic on the surface.
c. According to all that Mordecai commanded.
Mordecai now functions as the king’s authorized representative. The former gatekeeper is directing imperial policy across one hundred twenty-seven provinces. This reflects a complete reversal of fortune. The man once targeted for execution now shapes the decree that will preserve his people. God not only rescues, but He also exalts.
d. Unto every province according to the writing thereof, and unto every people after their language.
The decree is communicated clearly and universally. No province is left uncertain, and no people are excluded from understanding the law. God’s deliverance is never vague. When He acts, He ensures clarity so that His people can respond in faith and obedience.
e. Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life.
The Jews are not commanded to seek vengeance indiscriminately. They are authorized to assemble, to defend themselves, and to resist those who would assault them. This is a defensive decree, not an aggressive one. The language mirrors the original decree but reverses its intent. What was once a sentence of death becomes a lawful right to preservation.
f. To destroy, to slay, and to cause to perish, all the power of the people and province that would assault them.
The strength of the language matches the severity of the threat. The decree allows full resistance against any organized attack. The mention of little ones and women reflects the reality of ancient warfare and mirrors the wording of Haman’s original decree. This symmetry highlights the justice of the counter-decree. The Jews are permitted to respond with equal legal authority to any attempt at annihilation.
g. Upon one day… the thirteenth day of the twelfth month, which is the month Adar.
The date remains unchanged. God does not remove the day of testing, but He transforms its outcome. The same day intended for Israel’s destruction becomes the day of their deliverance. Scripture consistently shows that God redeems moments meant for ruin and turns them into testimonies of His faithfulness.
h. The posts… went out, being hastened and pressed on by the king’s commandment.
There is urgency in the proclamation. Speed matters because lives are at stake. Delay would have cost lives. This urgency illustrates a spiritual parallel. The message of deliverance must be proclaimed quickly and clearly.
i. In this scene, Haman stands as a picture of the enemy, Satan, whose goal is destruction. Yet even when the enemy is judged, there remains a legal problem. Scripture declares, “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.”
(Ezekiel 18:4)
ii. God resolves this not by ignoring justice, but by satisfying it. “To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.”
(Romans 3:26)
God’s counter-decree does not abolish justice, it fulfills it. Just as the Jews were saved by a lawful provision, sinners are saved by a righteous act accomplished in Jesus Christ.
j. The decree was given at Shushan the palace.
The capital becomes the center of hope rather than fear. What began as a place of mourning now becomes the source of good news. Authority that once threatened God’s people now protects them.
B. Mordecai’s advancement.
1. (Esther 8:15) Mordecai’s promotion.
“And Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.”
a. And Mordecai went out from the presence of the king in royal apparel.
This public display marks Mordecai’s full elevation. Blue and white symbolized authority and purity, while purple and fine linen were associated with royalty and wealth. The great crown of gold signifies delegated rule under the king. God’s purpose extended beyond mere survival. He intended visible vindication and honor for His servant.
b. And the city of Shushan rejoiced and was glad.
The mood of the capital changes completely. Earlier chapters describe confusion, mourning, and fear. Now there is joy and gladness. When righteous leadership replaces wicked authority, entire communities benefit. God’s deliverance produces not only safety but also rejoicing.
c. God’s design was not only to spare the Jews from destruction, but also to install Mordecai as a faithful steward of power. He replaces Haman as the second-in-command, demonstrating that God removes the proud and establishes the humble. The exaltation of Mordecai confirms that God’s providence governs both judgment and restoration.
2. (Esther 8:16) Joy for the people of God.
“The Jews had light, and gladness, and joy, and honour.”
a. The Jews had light, and gladness.
This statement marks a complete reversal from the despair earlier described among the Jews. Previously there was fasting, weeping, and mourning throughout the empire. Now there is light. Light in Scripture commonly represents deliverance, clarity, and the favor of God. This joy comes before the actual day of conflict arrives. The threat has not yet been physically removed, but the outcome has been decisively settled by the decree of the king. Because the word of the king cannot fail, the Jews are able to rejoice in advance. Their joy rests not on circumstances already changed, but on certainty grounded in authoritative promise.
b. Joy and honour.
The joy is inward and communal, while the honor is outward and public. The Jews are no longer a despised and threatened minority. They are now recognized as a protected people under royal authority. Honor replaces shame. This reflects a consistent biblical pattern. When God intervenes on behalf of His people, He does not merely remove danger, He restores dignity.
c. In the same way, believers today rejoice before the final completion of salvation. The course is not yet run, trials still exist, and the world remains hostile. Yet confidence rests in the certainty of God’s finished decree. “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.”
(Philippians 1:6)
The joy of the Jews flows from assurance, not from the absence of conflict. That assurance is grounded in the authority of the king. Likewise, Christian joy rests in the authority and faithfulness of Christ.
3. (Esther 8:17) Salvation for the Gentiles.
“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 became Jews; for the fear of the Jews fell upon them.”
a. In every province and in every city.
The joy of the Jews is not localized. It spreads throughout the entire empire. Wherever the decree reaches, rejoicing follows. This emphasizes the power of the written word backed by royal authority. The same document that once brought terror now produces celebration. God’s deliverance is comprehensive and public.
b. The Jews had joy and gladness, a feast and a good day.
Joy naturally overflows into celebration. Feasting replaces fasting. Good days replace days of dread. This transformation underscores the reality that God’s salvation is not merely theoretical. It produces visible, tangible change in the lives of His people.
c. Then many of the people of the land became Jews.
This is one of the most striking statements in the book. Gentiles, observing God’s protection and favor upon Israel, choose to align themselves with the Jewish people. This was not forced conversion, but voluntary identification. They recognized that Israel’s God was the true God and that His covenant people were under divine protection.
d. For the fear of the Jews fell upon them.
This fear is not simple terror, but reverent recognition of divine power. They saw that opposition to the Jews meant opposing the purposes of God Himself. As a result, many sought refuge by identifying with God’s people. This anticipates the broader biblical theme that God’s work among Israel would ultimately draw the nations to Himself.
e. The pattern is clear. When God visibly acts on behalf of His people, others take notice. Deliverance becomes a testimony. Protection becomes an invitation. The same principle applies throughout Scripture, where God’s saving acts are designed not only to preserve His people, but also to reveal His power and faithfulness to the nations.
