This fresh decree allowed the Jews to stand on their defense, and to kill all who attacked them. It has been pronounced incredible that any king would thus have sanctioned civil war in all the great cities of his empire; but some even of the more skeptical critics allow that "Xerxes" might not improbably have done so.

To destroy, to slay, and to cause to perish - The same words as in Haman's decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them.

Little ones and women - This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.

Wherein the king granted the Jews which were in every city to gather themselves together,.... In some part of the city they should choose, and remain in a body, being sufficiently armed:

and to stand for their life; to defend themselves, and fight for their life, should any attack them, or attempt to take it away; in such case they might act offensively:

so as to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them; every army of them, or as many as should join in a body to attack them, any mighty or powerful mob; and not men only:

but both little ones and women, and to take the spoil of them for a prey; the same words are used, and the same power is given them as were to their enemies, Esther 3:13, not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, Esther 9:10, and, since they spared that, it is highly probable they spared women and children.

Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for {h} their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,

(h) That is, to defend themselves against all who would assail them.

8:11 To stand - To fight for the defence of their lives against all that should seek to destroy them. The power - Either governors or governed, without any exception either of age, dignity, or sex, Both little ones and women - Which is here added, to strike the greater terror into their enemies; and according to the laws and customs of this kingdom; whereby children were punished for their parents offences: yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable, they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.

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.

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?