And he wrote in the name of king Ahasuerus, and sealed [it] with the king's ring, and sent letters by couriers on horseback riding on coursers, horses of blood reared in the breeding studs
A death sentence hung over the Jews, and Persian law could not be recalled. So Mordecai wrote a second letter in the king's name, sealed it with the king's own ring, and sped it across the empire.
A signet ring was a carved stone, and its stamp is what made a document official in the East.
Stones with words, letters, or symbols engraved on them. In ancient times people pierced them and hung them from the arm or neck by a cord or chain, or set them in rings and wore them on the finger. The design was pressed into pieces of clay attached to official documents. In the East a document is not considered genuine unless it is sealed.
The same ring had already sealed Haman's letter of death. That gave both documents equal weight.
In Esther 3:12 and Esther 8:8 we find two letters of King Ahasuerus. One was written under Haman's influence and scheming, telling men to rise up and wipe out the Jews. Mordecai guided the other, which allowed the Jews to destroy anyone who dared to lay hands on them. Both letters went out in the king's name and under the king's ring, and neither was cancelled. No one may reverse writing that is written in the king's name and sealed with the king's ring. The sealing therefore implied the unchangeable purpose and will of the one whose seal it was. No man could reverse it.
The ring was not just a stamp. It transferred the running of the empire to the man who had once sat at the gate.
From this point on, he is no longer at the gate; he comes before the king. His dignity becomes effective and official. He is clothed in "royal apparel of blue and white." He wears a "great crown of gold." He receives the royal ring, which gives him authority to govern the peoples of the kingdom. All this is no doubt a hidden picture, like all the pictures in this book. But in it faith discovers the Man Christ Jesus. The Sovereign who holds supreme power has clothed Him with its attributes, its privileges, and its responsibilities.
These couriers belonged to an organised relay system, and their horses came from the king's own breeding studs. Older translations also list mules, camels and young dromedaries here, and the writers quoted below follow that wording.
Sending letters at speed began early. … The couriers sent with the decree from Susa the citadel went on horses, mules, camels, and young dromedaries, hurried on and pressed forward by the king's command. … Large districts were divided into small departments. Each had a post-house where runners and animals were always kept ready. So dispatches could spread fast in many directions.
The animals also match the terrain of an empire that ran from India to Ethiopia.
That it is true history is obvious. … The use of couriers on horses, mules, camels, and young dromedaries, according to the nature of the country crossed — from India to Ethiopia — was also the method used.
Both decrees travelled fast. The difference lay in the king's own attitude.
When the first decree was published the couriers went out, hurried on by the king's command (3:15). On this second occasion we read that Mordecai sent letters by couriers on horseback, riding on swift horses, mules, camels, and young dromedaries. The swiftest animals were pressed into service, and the king's command hurried the messengers on (8:10, 14). Everyone could see that the king agreed to the first decree. Everyone could notice how eager he was to make the second one known.
The old law still stood. The king set a second law beside it.
The proclamation of death stood, but alongside it a proclamation of life was given. They did not have to die. Their enemies were handed over to them. They acted on this second proclamation and believed what it said. So they learned this: the first decree stood and could not be revoked, but the second decree set them free from death and gave them liberty.
Their mood changed months before the dreaded day. Only one thing was new: a document had reached them.
Confusion gave way to gladness; feasting took the place of fasting. Why? The thirteenth of Adar had not yet come. The first decree still stood. Why this change? The written word of that second decree had made all the difference. Relief had come; a way of escape from that dreadful doom was offered to the Jews. They believed it, and they acted as if they believed it.
- Sealed — The king's ring made a document genuine, and no one could reverse it. The seal carried the unchangeable will of the man who owned it.
- Entrusted — That same ring passed to Mordecai and lifted him from the gate to the government. Faith sees here a picture of Christ receiving supreme power as Man.
- Carried — Relay stations and swift animals carried the word from India to Ethiopia. That detail marks the account as real history.
- Hurried — The king merely agreed to the first decree. He drove the second one out with eagerness.
- Believed — No one cancelled the sentence of death. A second word stood beside it, and those who trusted it turned fasting into feasting before the day came.
[stating] that the king granted the Jews that 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 might assault them, [their] little ones and women, and to [take] the spoil of them for a prey,
This verse holds the counter-decree: Haman had fixed a day to slaughter the Jews, and Mordecai's letters name that same day as the day they may fight back. Persian law could not be recalled, so how could a second letter save them?
Persian law allowed no recall. So rescue had to come by adding a law, not by removing one.
These letters authorised the Jews in all these places to gather together to protect their own lives. They now had permission to destroy, kill and annihilate any people who assaulted them. The day set for this was the 13th day of the 12th month — the same day the first decree had authorised the killing of the Jews (vv. 11-12). So, although the laws of the Medes and Persians could not be changed, the second edict made the first one useless in practice, and did so legally.
Both letters carried the same authority, because both carried the same seal.
In Esther 3:12 and Esther 8:8 we find two letters of King Ahasuerus. The first came from Haman's influence and scheming, so that men should rise up and wipe out the Jews. The second came under Mordecai's guidance, and authorised the Jews to destroy anyone who dared lay hands on them. Both letters went out in the king's name and carried the seal of the king's ring, and neither was cancelled. No one may reverse writing that is written in the king's name and sealed with the king's ring. So the seal meant the unchangeable purpose and will of the one whose seal it was.
The wording of the second letter did not deny the first. It set something beside it.
The proclamation of death stood, but a proclamation of life now stood beside it. They did not need to die. Their enemies were given into their hands. They acted on this second proclamation and believed what it said. The first decree stood and no one could revoke it. Yet they learned that the second decree set them free from death and gave them liberty.
The first decree went out with the king's consent. The second went out with something more, and the animals chosen for the ride said so.
When the first decree went out, the king's command hurried the couriers on (3:15). This second time we read that Mordecai "sent letters by couriers on horseback, and riders on mules, camels, and young dromedaries" — the swiftest animals went into the service, and the king's command hurried the messengers on (8:10, 14). Everyone could see the king's agreement to the first decree; everyone could notice his warmth in making the second one known.
Nothing about their danger had changed when the letters arrived. Yet they feasted.
Perplexity gave way to gladness; feasting took the place of fasting. Why? The thirteenth of Adar had not yet come. The first decree stood unrepealed. Why this change? The written word of that second decree had made all the difference. Relief had come; a way of escape from that dreadful doom was offered to the Jews. They believed it, and they acted as if they believed it. They were now free to stand for their lives, and to destroy, to kill, and to wipe out all the force of any people or province that would attack them. That freedom assured them of safety from death. So they could wait in complete confidence for the day they had once dreaded.
Believing the letter was not the end of it. They still had to use what the letter allowed.
But notice: the first decree still threatened them with doom. To escape it, they had to stand up for their lives and kill their attackers. They had to be active, in line with the terms of the second decree. If they let themselves go slack, death would be their portion.
Commentators see in the two decrees a picture of Israel's future — and of the gospel.
This is a very striking picture of the way Israel will be preserved and blessed through the Tribulation. Her sins against God have by law earned the solemn sentence of death. But God in great mercy will step in to give life instead of death. It is the same for all mankind today. The law of God has passed the sentence of death on all men. But God has stepped in. He sent His own Son to bear sin's penalty on Calvary, for the blessing of all who will receive His Son as Saviour and Lord.
- Sentence — Persian law allowed no reversal. The first decree was never cancelled, so the death sentence on the Jews still stood on the day of rescue.
- Seal — Rescue came by a second letter. It carried the same ring as the first, so it carried the same unbreakable authority.
- Life beside death — The death decree remained, and a decree of life stood beside it. The Jews did not need to die. Their enemies were handed over to them.
- Faith — Their joy came months before the danger passed. It rested on nothing but a written word they believed.
- Action — The decree gave permission, not rest. They had to stand for their lives; going slack would have cost them everything.
upon one day in all the provinces of king Ahasuerus, upon the thirteenth of the twelfth month, that is, the month Adar.
The new decree names the very date the first decree had set — the thirteenth day of Adar, the twelfth month — and sends it to every province of the empire. The first decree could not be cancelled. So how could a fixed day of doom become a day of rescue, with the date left untouched?
The second decree keeps the date. What changes is what that day will produce, and who stands behind it.
And so, the day determined for Israel's ruin becomes the day of their deliverance, but through judgment and vengeance on their enemies. The king associates himself with everything that takes place. He is the one who stretched out the golden scepter to Esther and received all her requests in grace. Now he puts his word into action, so that what he promised happens quickly. (v. 14)
The same couriers who had carried the death sentence now carried the rescue. Commentators notice a difference in how the two went out. (The commentator quotes verse 10 from an older translation.)
At the announcement of the first decree, the couriers went out, hurried on by the king's command (3:15). On this second occasion we read that Mordecai "sent letters by couriers on horseback, and riders on mules, camels, and young dromedaries." The swiftest animals went into the service. The king's command hurried the messengers and drove them on (8:10, 14). Everyone could see that the king agreed to the first decree. Everyone could notice how eager he was to spread the second one.
The date in this verse was still far off when the letters arrived. Nothing had yet happened to the Jews' enemies. Still, the mourning stopped at once.
What a change had taken place! Confusion gave way to gladness; feasting took the place of fasting. Why? The thirteenth of Adar had not yet come. The first decree stood unrepealed. Why this change? The written word of that second decree had made all the difference. Relief had come; a way of escape from that dreadful doom was offered to the Jews. They believed it, and they acted as if they believed it.
Confidence was not the same as passivity. The decree gave permission, but the Jews still had to use it on the day it named.
But notice: if they were to escape the doom threatened by the first decree, they had to stand up for their lives and kill their opponents. They had to be active, as the second decree required. If they let themselves grow slack, death would be their portion. For they had enemies, even though the king's decree showed he was in favour of their welfare. And the thirteenth day of Adar told its own story. It bore witness to the doom that would have overwhelmed them if God had not stepped in and moved the king's heart to grant Esther's request. At Shushan the Jews killed 800 of their enemies, and in the provinces 75,000.
Stuart turns from the story to the reader, and from a threatened life to a threatened soul.
Passivity in standing up for his life would have cost a Jew dearly in the reign of Ahasuerus. Passivity about the soul's salvation now must end in everlasting ruin, unless it is corrected. Did any Jew doubt his danger when he read the first decree? Did any doubt his deliverance from death when he read the second decree? ... Every Jew knew that the king had accepted Mordecai. That acceptance was the assurance that everyone connected with him — that is, all the Jews — was accepted too.
Rossier finds the same pattern in what is still to come.
Even before vengeance falls, the Jews rejoice. Rest and perfect confidence are born in their hearts when He appears. He alone can turn wrath away from the head of the people. In just this way, the appearance of Christ will end the great tribulation, even before the final blow falls.
- Same day. The second decree keeps the date. The day fixed for ruin becomes the day of deliverance.
- Same reach. The second letters went as far as the first, and faster. The king agreed to the first decree; he was eager about the second.
- Same word. Nothing changed on the ground. A written word changed everything, and fasting turned to feasting months before the date came.
- Same demand. Believing the decree meant standing up for their lives when Adar came. Passivity would still have cost them everything.
- Same pattern. Rest comes when the deliverer appears, before the blow falls. Commentators see here a picture of Christ's appearing.
That the decree might be given in every province, a copy of the writing was published to all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.
The first decree had fixed a day for the killing of the Jews across the empire. Now a second letter goes out, copied into every province and posted for all to read. Why was the death sentence not simply cancelled? And what did being "ready" ask of the Jews?
Persian law could not be reversed. So rescue had to come through a second writing, not by cancelling the first.
These letters authorized the Jews in all these places to gather together to protect their own lives. The letters gave them permission to destroy, kill and annihilate any people who assaulted them on the 13th day of the 12th month. That was the day the first decree had authorized the killing of the Jews (vv. 11-12). So, although the laws of the Medes and Persians could not be changed, the second edict made the first one ineffective — and did so legally.
Two royal announcements now stood at once, both aimed at the same date.
The proclamation of death stood, but alongside of it there was given a proclamation of life. They did not need to die. Their enemies were given into their hands. They acted on this second proclamation and believed its contents. So they learned that the second decree set them free from death and gave them liberty.
The verse stresses publication: a copy in every province, shown to everyone. One commentator compares how the two letters travelled, quoting an older translation of verse 10, and finds the king's attitude in the difference.
This second decree went as far as the first one had gone. When the first decree came out, the couriers went out, hurried along by the king's commandment (3:15). The second time, Mordecai "sent letters by couriers on horseback, and riders on mules, camels, and young dromedaries" (8:10). The swiftest animals carried them, and the king's commandment hurried the messengers on (8:14). Everyone could see the king's consent to the first decree. Everyone could notice his eagerness in making the second one known.
The decree granted permission; it did not promise survival to people who did nothing with it.
But notice: if they were to escape the doom threatened by the first decree, they had to stand up for their lives and kill their opponents. They had to be active, in line with the terms of the second decree. If they were slack, death would be their portion. For they had enemies, even though the king's decree showed he cared for their welfare. And the thirteenth day of Adar told its tale. It bore witness to the doom that would have overwhelmed them, if God had not stepped in and moved the king's heart to grant what Esther asked.
The publication itself changed the mood of a whole empire, and it did so months ahead of any fighting.
What a change this had brought about. Confusion gave way to gladness; feasting took the place of fasting. Why? The thirteenth of Adar had not yet come. The first decree stood unrepealed. Why this change? The written word of that second decree had made all the difference. Relief had come; a way of escape from that dreadful doom was offered to the Jews. They believed it, and they acted as if they believed it.
The vengeance in view is tied to one fixed day — the very day Haman had chosen.
And so, the day determined for Israel's ruin becomes the day of their deliverance, but through judgment and vengeance on their enemies. The king associates himself with all that takes place. He is the one who held out the golden sceptre to Esther and received all her requests in grace. Now he puts his word into action to fulfil quickly what he had promised. (v. 14)
reason
This is a very striking picture of the way God will preserve and bless Israel through the Tribulation. Her sins against God have by law deserved the solemn sentence of death. But God in great mercy will step in to give life instead of death. It is the same for all mankind today. The law of God has passed the sentence of death on all men. But God has sent His own Son to bear sin's penalty on Calvary. He has stepped in to bless all who will receive His Son as Saviour and Lord.
- Sentence — no one could revoke the first decree. A fixed, legal death date stood over a whole people.
- Second word — a second writing legally made the first one useless. A proclamation of life now stood beside the proclamation of death.
- Reach — the copy travelled as far as the death sentence had gone. The fastest animals carried it, which showed the king's eagerness and not just his consent.
- Readiness — the decree gave permission, not safety for the idle. They still had to stand and fight on the thirteenth of Adar.
- Reversal — the day fixed for ruin became the day of rescue. The written word brought joy months early, and God steps in the same way now, through His Son, for all who will receive Him.
The couriers mounted on coursers [and] horses of blood went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the fortress.
These couriers are the king's own post service, and they had already carried Haman's death sentence across the empire. Now they ride out with the opposite message — and in a hurry, though the fatal day is months away and the first decree still stands.
Chapter 3 had already described couriers hurried out of the capital. One writer sets the two dispatches side by side, and notes what the difference showed about the king.
When the first decree went out, the couriers went with it, hurried on by the king's command (3:15). This second time we read that Mordecai "sent letters by couriers on horseback, and riders on mules, camels, and young dromedaries." The swiftest animals were pressed into service, and the king's command hurried the messengers on (8:10, 14). Everyone could see that the king had gone along with the first decree. Everyone could notice his eagerness in making the second one known.
(Verse 10 is quoted here from an older translation; the ESV mentions only the king's swift horses.)
Esther had asked the king for this, and he granted it. The speed of the couriers shows him following through on what he granted.
And so the day set for Israel's ruin becomes the day of their deliverance, but through judgment and vengeance on their enemies. The king associates himself with everything that takes place. He held out the golden sceptre to Esther and received all her requests in grace. Now he puts his word into action to carry out quickly what he promised (v. 14).
The phrase about swift horses "used in the king's service" points to a real system, not a figure of speech.
Large districts were divided into small departments, each with a post-house. These always kept runners and animals ready, so dispatches could spread quickly in many directions.
The second letter did not cancel the first. Persian law could not be reversed. So the couriers carried something new to stand beside the old sentence.
The proclamation of death stood, but beside it came a proclamation of life. They did not need to die. Their enemies were given into their hands. They acted on this second proclamation and believed what it said. So they learned this: the first decree stood and could not be revoked, yet the second decree set them free from death and gave them liberty.
The thirteenth of Adar was still months off. But the Jews needed time to prepare, and the two decrees would now work together on that one day.
The first decree would at least serve one purpose: it would expose who the enemies of the Jews were. When those enemies used that decree to attack, the Jews would use the second decree to defend themselves and to kill their enemies. Though God's name is not mentioned, the Jews could still depend on God to fight for them too. The couriers carried their message with a sense of urgency, so the Jews would be ready for the crucial day (v. 14).
The change in the Jews' condition came long before the dangerous day arrived. Something written, carried to them, made the difference.
What a change had come about! Confusion gave way to gladness. Feasting took the place of fasting. Why? The thirteenth of Adar had not yet come. The first decree was still in force. Why this change? The written word of that second decree had made all the difference. Relief had come. There was now a way of escape from that dreadful doom. They believed it, and they acted as if they believed it.
One writer draws the line from this to what God has done for everyone:
The law of God has passed the sentence of death on all men. But by sending His own Son to bear sin's penalty on Calvary, God has intervened for the blessing of all who will receive His Son as Savior and Lord.
- Same road. The post service that carried a death sentence now carries deliverance. The king had only gone along with the first decree. He was eager about the second.
- Same haste. Now the king is acting on his own promise. What he granted Esther in grace, he drives across the empire without delay.
- Same reach. Post-houses kept runners and animals ready, so the news could travel fast in every direction. The good news went as far as the bad news had gone.
- Same day. The death sentence still stood and could not be revoked. The second decree stood beside it and set the people free, so the day chosen for Israel's ruin became the day of their deliverance.
- Same choice. Months before the dangerous day, joy replaced fasting: they believed a written word and acted on it. God's law has passed a death sentence on all. God sent His Son to bear sin's penalty, and His word asks the same response: believe it, and act on it.