2 The king took off his ring, which he had taken from Haman, and gave it to Mordecai. Esther set Mordecai over the house of Haman.
David said to him, "Don't be afraid of him; for I will surely show you kindness for Jonathan your father's sake, and will restore you all the land of Saul your father; and you shall eat bread at my table continually." He did obeisance, and said, "What is your servant, that you should look on such a dead dog as I am?" Then the king called to Ziba, Saul's servant, and said to him, "All that pertained to Saul and to all his house have I given to your master's son. You shall till the land for him, you, and your sons, and your servants; and you shall bring in [the fruits], that your master's son may have bread to eat: but Mephibosheth your master's son shall eat bread always at my table." Now Ziba had fifteen sons and twenty servants.
I hated all my labor in which I labored under the sun, seeing that I must leave it to the man who comes after me. Who knows whether he will be a wise man or a fool? Yet he will have rule over all of my labor in which I have labored, and in which I have shown myself wise under the sun. This also is vanity. Therefore I began to cause my heart to despair concerning all the labor in which I had labored under the sun. For there is a man whose labor is with wisdom, with knowledge, and with skillfulness; yet he shall leave it for his portion to a man who has not labored for it. This also is vanity and a great evil. For what has a man of all his labor, and of the striving of his heart, in which he labors under the sun? For all his days are sorrows, and his travail is grief; yes, even in the night his heart takes no rest. This also is vanity. There is nothing better for a man than that he should eat and drink, and make his soul enjoy good in his labor. This also I saw, that it is from the hand of God. For who can eat, or who can have enjoyment, more than I? For to the man who pleases him, God gives wisdom, knowledge, and joy; but to the sinner he gives travail, to gather and to heap up, that he may give to him who pleases God. This also is vanity and a chasing after wind.
I will thrust you from your office; and from your station shall you be pulled down. It shall happen in that day, that I will call my servant Eliakim the son of Hilkiah: and I will cloth him with your robe, and strengthen him with your belt, and I will commit your government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. The key of the house of David will I lay on his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.
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Commentary on Esther 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Es 8:1-6. Mordecai Advanced.
1. On that day did the king Ahasuerus give the house of Haman … unto Esther—His property was confiscated, and everything belonging to him, as some compensation for the peril to which she had been exposed.
Mordecai came before the king—that is, was introduced at court and appointed one of the seven counsellors. Esther displayed great prudence and address in acknowledging Mordecai's relation to her at the moment most fitted to be of eminent service to him.
2. the king took off his ring, … and gave it unto Mordecai—By that act transferring to him all the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly filled.
Esther set Mordecai over the house of Haman—as her steward or factor, to manage that large and opulent estate which had been assigned to her.
3. Esther spake yet again before the king, and fell down at his feet—The king was then not reclining at table, but sitting on a divan, most probably in the Persian attitude, leaning back against the cushions, and one foot under him.
besought him with tears to put away the mischief of Haman—that is, to repeal the sanguinary edict which, at the secret instigation of Haman, had been recently passed (Es 3:12).
4. Then the king held out the golden sceptre toward Esther—in token that her request was accepted, and that she needed no longer to maintain the humble attitude of a suppliant.
5, 6. reverse the letters devised by Haman … to destroy the Jews—The whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be immediately reversed—all indicate the queen's wisdom and skill, and she succeeded in this point also.
Es 8:7-14. Ahasuerus Grants to the Jews to Defend Themselves.
8. Write … in the king's name, and seal it with the king's ring—Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal authority.
which … may no man reverse—This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable.
10. sent … by posts … and riders on … camels, and young dromedaries—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.
11-13. the king granted the Jews … to stand for their life … to slay … all … that would assault them—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 (Da 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.
Es 8:15-17. Mordecai's Honors, and the Jews' Joy.
15. Mordecai went out … in royal apparel—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.