Esther 8:5

Mordecai had become the prime minister of Persia. Haman the Agagite had been executed, and all his property given to the queen. Still the horrible decree stood; the first proclamation was still in force. Something had to be done to complete the deliverance of her people. Her life and Mordecai's life had been spared, but what about her beloved people? … Once more she enters the presence of the king. Once more the king holds out the golden sceptre, from which we learn that his decree was still in force and that Esther once more risked her life. But she knew he loved her.

Haman was the son of Hammedatha the Agagite. Fürst says that Josephus and Jewish tradition both explain Haman's foreign family name as Amalekite. That is, Haman was an Amalekite. This explains why Mordecai refused to bow down before Haman. He belonged to the race with which the Lord had sworn to have war for ever, and which Saul was told to wipe out completely (Ex. 17:16; Deut. 25:19; 1 Sam. 15:3).

Esther still has one more duty toward the one who holds supreme authority. She speaks to Ahasuerus, throws herself at his feet, weeps and begs him. Before, she had fasted and had neither eaten nor drunk for three days; now, she humbles herself before the sovereign and implores his grace. He alone, her lawful husband, can turn the calamity aside in grace. He holds out the golden scepter to Esther. Then she makes her request, knowing that only his grace can grant it (v. 5). This will also be the attitude of the Jewish wife in a coming day, when evil plotted by men against the people is about to overtake them. Only grace will be able to put an end to judgment.

Esther's lineage and nationality play a central role in the entire narrative. Mordecai had charged her not to reveal her nationality or "birth" (2:10, 20). The Jews are described as "her people" (2:20; 4:8; 7:3). This detail casts much light on the true meaning, though it does not apply to the church at all. The fate of the whole people hangs on their representative, the faithful remnant, pictured in Esther. The fate of the Jewish people is central to the book.

The proclamation of death stood, but alongside 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 what it said. The first decree stood and could not be revoked. Yet the second decree set them free from death and gave them liberty.

These letters authorised the Jews in all these places to gather together and protect their own lives. They now had permission to destroy, kill and annihilate any people who attacked them on the 13th day of the 12th month. That was the very day the first decree had authorised the killing of the Jews (vv. 11-12). So, though no one could change the laws of the Medes and Persians, the second edict made the first one powerless, and did so legally.