Being hastened.--Why this haste, seeing there yet remained nearly nine months (wanting ten days) before the first edict would come into play? There may probably have been fears lest the first edict, which indicated a distinct animus of the Court against the Jews, might have been interpreted freely, according to the spirit of it, and the date anticipated by eager partisans.
Verse 14. - The posts that rode upon mules and camels. Rather, "that rode on coursers of the stud royal" (see the comment on ver. 10). The verse repeats Esther 3:15, with small additions. It appears that the later posts were urged to haste still more strongly than the earlier ones - not that time really pressed, but from superabundant caution - that there might be an opportunity for further communications between the provinces and the court, if doubt was anywhere entertained as to the king's intentions. MORDECAI'S HONOUR AND THE JEWS' JOY (Esther 8:15-17). Ahasuerus was not content even now with what he had done for Mordecai. Before his minister quitted the presence, the king presented him with a crown of gold, and a robe and vest of honour; and thus arrayed he proceeded into the city of Susa, where the new edict was already known, and had been received with satisfaction (ver. 15). The Persians, who formed the predominant element in the population of the town, sympathised with the Jews, and rejoiced in the king's favour towards them; while the Jews of Susa, having passed from despair to confident hope, were full of gladness and thankfulness. In the provinces the decree had a still warmer welcome. Its arrival was celebrated with "a feast" (ver. 17) and "a good day." It led also to many of the heathen becoming proselytes to the Jewish religion - some perhaps from conviction, but others because they thought it safer to place themselves manifestly on the Jews' side before the day of the struggle:
8:3-14 It was time to be earnest, when the church of God was at stake. Esther, though safe herself, fell down and begged for the deliverance of her people. We read of no tears when she begged for her own life, but although she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. According to the constitution of the Persian government, no law or decree could be repealed or recalled. This is so far from speaking to the wisdom and honour of the Medes and Persians, that it clearly shows their pride and folly. This savours of that old presumption which ruined all, We will be as gods! It is God's prerogative not to repent, or to say what can never be altered or unsaid. Yet a way was found, by another decree, to authorize the Jews to stand upon their defence. The decree was published in the languages of all the provinces. Shall all the subjects of an earthly prince have his decrees in languages they understand, and shall God's oracles and laws be locked up from any of his servants in an unknown tongue?
So the posts that rode upon mules and camels went out,.... Or on the mules, which in the Persian language were called "ahashteranim"; See Gill on Esther 8:10,
being hastened and pressed on by the king's commandment; who gave them a special order to make what haste they could, that the Jews might have time to prepare for their defence, and their enemies be the more intimidated:
and the decree was given at Shushan the palace; the king's counsellors agreeing to it, and perhaps signing it, as they did the former; see Esther 3:15.
Being hastened.--Why this haste, seeing there yet remained nearly nine months (wanting ten days) before the first edict would come into play? There may probably have been fears lest the first edict, which indicated a distinct animus of the Court against the Jews, might have been interpreted freely, according to the spirit of it, and the date anticipated by eager partisans.
being hastened and pressed on by the king's commandment; who gave them a special order to make what haste they could, that the Jews might have time to prepare for their defence, and their enemies be the more intimidated:
and the decree was given at Shushan the palace; the king's counsellors agreeing to it, and perhaps signing it, as they did the former; see Esther 3:15.