Esther 8:16
The Jews had light, and gladness, and joy, and honor.
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Esther 8:16. The Jews had light — Light is often put for gladness, as 2 Samuel 22:29, and Job 18:5-6, because it is pleasant, and disposeth a man to joy. And gladness, and joy — Here the sacred writer explains the former metaphor, by two words signifying the same thing, to denote the greatness of the joy. And honour — Instead of that contempt under which they had lain.8:15-17 Mordecai's robes now were rich. These things are not worth notice, but as marks of the king's favour, and the fruit of God's favour to his church. It is well with a land, when ensigns of dignity are made the ornaments of serious piety. When the church prospers, many will join it, who will be shy of it when in trouble. When believers have rest, and walk in the fear of the Lord, and the comfort of the Holy Ghost, they will be multiplied. And the attempts of Satan to destroy the church, always tend to increase the number of true Christians.See the Esther 1:6 note. The "crown" was not a crown like the king's, but a mere golden band or coronet.

A garment - Or, "an inner robe." The tunic or inner robe of the king was of purple, striped with white.

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.

Light is oft put for

gladness, as 2 Samuel 22:29 Job 18:5,6 Psa 27:1, because light is pleasant and disposeth a man to joy, whereas darkness inclines a man to sorrow.

Gladness and joy: this explains the former metaphor by two words expressing the same thing, to note the greatness of the joy.

Honour, instead of that contempt under which they had lain. And the Jews had light,.... Prosperity, as opposed to the darkness of adversity in which they had been, see Isaiah 8:22, or lightsomeness and cheerfulness of spirit, as explained by the two next words:

and gladness and joy; at the good news of their deliverance, so unexpected by them; thus light is explained by gladness, Psalm 97:11

and honour: among men; from their neighbours, who before were held in contempt, as a people doomed to destruction.

The Jews had light, and {l} gladness, and joy, and honour.

(l) He showed by the words that follow, what this light was.

16. The Jews had light etc.] The expression reminds us of the Prayer Book Version of Psalm 97:11, ‘There is sprung up a light for the righteous.’ Cp. also Psalm 27:1; Psalm 36:9, for ‘light’ used, as here, metaphorically as equivalent to prosperity and joy.Verse 16. - The Jews had light. A metaphor for "happiness" (comp. Isaiah 58:8). These letters were prepared in the same manner as those of Haman (Esther 3:12-15), on the 23rd day of the third month, the month Sivan, and sent into all the provinces. "And it was written according to all that Mordochai commanded." They were sent to the Jews and to the satraps, etc., of the whole wide realm from India to Ethiopia (see Esther 1:1), while those of Haman had been issued only to the satraps, etc. The rest coincides with Esther 3:12. ויּכתּב, and he (Mordochai) wrote. To show the speed with which the letters were despatched, (messengers) "on horseback, on coursers, government coursers, the sons of the stud," is added to הרצים בּיד. רכשׁ is a collective, meaning swift horses, coursers; comp. 1 Kings 5:8. אחשׁתּרנים (Esther 8:11 and Esther 8:14) answers to the Old-Persian kschatrana, from kschatra, government, king, and means government, royal, or court studs. So Haug in Ewald's bibl. Jahrb. v. p. 154. The older explanation, mules, on the other hand, is founded on the modern Persian estar, which, to judge from the Sanscrit avatara, must in ancient Persian have been apatara. רמּכים, ἁπ. λεγ. from רמּך, answering to the Syriac remakaa', herd, especially a herd of horses, and to the Arabic ramaka, stud, is explained by Bertheau as a superlative form for the animal who excels the rest of the herd of stud in activity, perhaps the breeding stallion, while others understand it of the stud in general. The contents of the edict follow in Esther 8:11 and Esther 8:12 : "that the king allows the Jews in every city to assemble and to stand for their life (i.e., to fight for their lives, comp. Daniel 12:1), to destroy, to slay, and to cause to perish all the power (חיל, military power) of the people and province that should assault them, children and women, and to plunder their property, upon a certain day," etc. The appointed time is thus stated as in Esther 3:13. The Jews were thus authorized to attack and destroy all enemies who should assault them on the day appointed for their extermination. Esther 8:13 coincides with Esther 3:14, with this difference, that the Jews are to be ready on this day to avenge themselves on their enemies. Esther 8:14 also is similar to Esther 3:15, except that the expression is strengthened by an addition to הרצים as in Esther 8:10, and by that of דּחוּפים, urged on, to מבהלים, hastened, to point out the utmost despatch possible.
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