Equal Rights

[Esther 8:8] Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
Sealed with the king's ring which is a reason both for the writing and sealing of the present letters in this manner, and why the former could not be reversed. Nor does it appear that they were, but that, in virtue of them, the people had power to rise and kill the Jews on the day appointed, if they dared, or were so disposed. These empowered the Jews to rise in their own defense, and kill all that made any attempts upon them, for which they had the royal authority; and these letters coming after the other, though they did not formally reverse them, which might not be done, yet rendered them ineffectual.
Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be un-repealable? It is G-d's privilege, not to repent, and to say what can never be altered.
This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. 6:15. This is so far from bespeaking the wisdom and honor of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This saviors’ of that old presumption which ruined us all: We will be as idols. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere the right to enact implies the right to repeal. It is G-d’s prerogative not to repent, and to say what can never be altered or unsaid.
Which was above two months after the former decree. All which time G-d suffered the Jews to lie under the error of this dreadful day, that they might be more thoroughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country. By which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves. And for the greater illustration of G-d's glorious power, and wisdom, and goodness, in giving His people such an admirable and unexpected deliverance.
their enemies, (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, (9:10, 15, 16), and, since they spared that, it is highly probable they spared women and children.
In 3:13 on a single day the thirteenth day of the twelfth month, the month of Adar, to annihilate all the Jews – young and old, women and children and plunder their goods now the same privilege was granted to the Jews to defend themselves.
The text consistently shows the Jews as morally superior to their oppressors. It records three times that the Jews did not take advantage of the royal provision to plunder (9:10, 15-16). Presumably, they also were allowed to put to death women and little children as well as the armed forces that came against them, as well as the arm forces. This Jews refused to do, in accordance with G-d’s Law. Instead the text expressly says that they only put to death men (9:6, 12, 15). As defenders, the Jews did not attack nonmilitary targets. They themselves were the subjects of attack.
In all the provinces, with an estimate population of one hundred million, seventy-five thousand of the enemy was slain. No mention is made of even one Jew being killed. (The Greek version of this same text puts the number at fifteen thousand slain.)
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 (Dan. 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 stories related in the books of modern travelers through that country.
This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But it shows the absurdity of that branch of their constitution that none of the king’s edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men’s pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived.
The people of the land became Jews or were proselyted, they embraced the Jewish religion, and submitted to the rites and ceremonies of it; were circumcised, as in the Septuagint version, and so were proselytes of righteousness. Indeed no other could they be, dwelling in their own land; many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered. Wherein manifestly appeared to them the providence of G-d, the hand of the Supreme Being, and from hence concluded their G-d must be the true G-d, and they His favorite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court.
One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true G-d only. Holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious.
The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture:
1. They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. 8:23. We will go with you, for we have heard, we have seen, that G-d is with you, the shield of your help, and the sword of your excellency, Deut. 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble.
2. They thought them frightening, and considered those miserable that were against them. They plainly saw in Haman’s fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the G-d of Israel, and therefore it is wisdom to think of submitting to him.
They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation. What a satisfaction they had in their deliverance.
Purim is the festival to celebrate this outcoming, were the book of Esther is read and the children make lots of noise at every mention of Haman.