Verse-by-Verse Bible Commentary
Esther 6:8

Clarke's Commentary

Verse Esther 6:8. Let the royal apparel be brought — Pride and folly ever go hand in hand. What he asked would have been in any ordinary case against his own life: but he wished to reach the pinnacle of honour: never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had lain them aside, it was death to put them on. The Targum has purple robes.

And the horse - and the crown royal — Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favour the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?

Bridgeway Bible Commentary

Haman’s humiliation and defeat (5:1-7:10)

After three days Esther approached the king and invited him and Haman to dinner (5:1-4). She was so pleased with their friendly response that she decided to invite them again the next day, in the hope that they would be even more favourable to her (5-8). Haman thought that the honour given him by the queen showed that she, as well as the king, was pleased with him and agreed with his anti-Jewish policy. He decided to take the opportunity of this royal favour to arrange for a decree from the king to have chief enemy Mordecai executed immediately (9-14).
Early next morning, Haman went to ask the king for Mordecai’s execution. But the king had just spent the night reviewing some official records, where he was reminded that Mordecai had saved his life several years earlier. Knowing nothing of the hatred that Haman and Mordecai had for each other, the king decided that Mordecai must be rewarded (6:1-5).
The king consulted Haman about the matter, but did not tell Haman the name of the person who was to receive the proposed royal honour. Haman, thinking that the honour was for himself, suggested an extravagant public show of the king’s favour (6-9). The king agreed, with the result that Haman, instead of executing Mordecai, had to carry out the king’s command to honour Mordecai before the people (10-11). Haman’s humiliation appeared to his family and friends as a foreshadowing of worse to come (12-13).
When the king and Haman joined Esther for dinner that night, the circumstances were entirely favourable for Esther to put her case to the king (14-7:2). The king showed no anger when he found out that Esther was Jewish, but he burst into fury when told that Haman had planned the destruction of the queen and her people. Haman threw himself down on the couch before Esther to cry for mercy, but the king, in his rage, interpreted Haman’s action as an attempt at rape. He then learnt that Haman had prepared to execute the man who had saved the king’s life. The king had heard enough; he condemned Haman to immediate death (3-10).

Coffman's Commentaries on the Bible

HAMAN'S ADVICE ON HOW TO HONOR THE MAN

"And Haman said unto the king, For the man whom the king delighteth to honor, let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on the head of which a crown royal is set: and let the apparel and the horse be delivered to the hand of one of the king's most noble princes, that they may array the man therewith whom the king delighteth to honor, and cause him to ride on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honor."

None of the writers we have consulted has dealt with the possibility that Ahasuerus might have discerned Haman's supposition that such honors would be done to himself, and that he detected in that egocentric minister the ambition to sieze the crown itself. Certainly, a man's riding on a horse with a royal crown on his head was a very powerful symbol of royal authority. Such would most certainly have been an effective way of reminding Haman that he was not the most noble prince, but one of the most noble princes.

"On the head of which a crown royal is set" "The practice of setting crown-like head-dresses on horses is attested by Assyrian reliefs."The New Bible Commentary, Revised, p. 418.

Only the king seems to have been ignorant of the feud between Mordecai and Haman; certainly everybody in Shushan must have been aware of it. "Thus the king had no idea of the irony of the situation in which he placed his favorite minister."Ibid. However, the whole city of Shushan would have been astounded at this development.

Barnes' Notes on the Whole Bible

The honors here proposed by Haman were such as Persian monarchs rarely allowed to subjects. Each act would have been a capital offence if done without permission. Still, we find Persian monarchs allowing their subjects in these or similar acts under certain circumstances.

Smith's Bible Commentary

Chapter 6

Now that night king Ahasuerus couldn't go to sleep ( Esther 6:1 ),

He's lying there restless. No doubt God was in the restlessness. And so he said,

bring to me the chronicles [the history]; read to me ( Esther 6:1 ).

What's more boring than history? "Read to me the history books." Probably figured he'd go to sleep while they were reading. And as they were reading the history, the records, he came to the place where Mordecai had warned him of the assassination plot. And he said, "What was done to reward that man who warned me of the assassination?" And they said, "Nothing." He said, "Well, surely he should be rewarded."

And so in the morning, when Haman came whistling in, the king said to Haman,

Haman, what should the king do for the man that he seeks to honor very highly? ( Esther 6:6 )

Man, I love the way God turns the tables!

And Haman thought, Who would the king want to honor more than me? ( Esther 6:6 )

You know, this time he was really pride, puffed-up, and blind. "Who does the king want to honor more than me?" And so, thinking that the king was referring to him, he sort of expressed what was in his heart, really.

Let the king's royal robes be put upon him, and the king's crown upon his head and let him be driven in the king's chariot through the city, and send the couriers before him crying out, Behold the man whom the king delights to honor ( Esther 6:8 , Esther 6:9 ).

And so the king said, "Good idea. You make the arrangements,"

and do all that you've said for Mordecai: see that nothing is lacking ( Esther 6:10 ).

So Mordecai had the king's robe put on him, the king's crown, and he went through the streets in the chariot as they cried out, "Behold the man whom the king delights to honor." And Haman headed for home. He said, "You can't believe what's happened to me." And, of course, his counselors said, "Hey, you know, this is a bad day. Your star is in a bad position, man. You know, this doesn't look good. Your star is descending"

And so while he was there and just, you know, talking about his problems, they came in and said, "Hey, you're going to be late for the queen's banquet. You'd better get going." "

Dr. Constable's Expository Notes

2. Mordecai’s exaltation ch. 6

Mordecai’s exaltation was a secondary event that prepared for the utter destruction of Haman. There are at least five indications of God’s providence in the first five verses of this chapter: the king’s insomnia (Esther 6:1 a), his choice of entertainment (Esther 6:1 b), the servant’s choice of books (Esther 6:1 c), the king’s delay in rewarding Mordecai (Esther 6:2-3), and the timely arrival of Haman (Esther 6:4-5). [Note: Wiersbe, pp. 733-35.]

Dr. Constable's Expository Notes

Haman’s recommendation 6:4-10

"Here the early bird is gotten by the worm." [Note: Moore, Esther, p. 64.]

Haman’s pride preceded his fall (Esther 6:6; cf. Proverbs 16:18). He wanted, as much as possible, to appear like the king himself, in the honors he recommended for the person he thought would be himself (Esther 6:8; cf. Genesis 41:39-45; 1 Samuel 18:4; 1 Kings 1:33). The crown was on the head of the horse, not its rider (Esther 6:8; cf. Esther 6:9).

It was evidently "a special arrangement of the horse’s hair to form a topknot between the ears." [Note: Baldwin, p. 90. ]

Baldwin based this opinion on sculptured reliefs that archaeologists have discovered on a stairway at Persepolis. The king knew by now that Mordecai was a Jew (Esther 6:10). However, the writer did not say Ahasuerus understood that Haman had aimed his pogrom against the Jews-until Esther revealed that fact (Esther 7:4). Of course he may have known it already. It seems incredible that Ahasuerus would issue such a decree without finding out whom it would eliminate. Perhaps he planned to make Mordecai an exception and spare his life.

Gill's Exposition of the Whole Bible

Let the royal apparel be brought which the king useth to wear,.... Not a whole suit of clothes, but a single garment; the purple robe, as both the Targums, such as kings wore; that which Cyrus appeared in public in was half purple, and half white, and no other person besides might wear such an one p; it was a capital crime with the Persians to wear any of the king's apparel; Trebazus, an intimate of Artaxerxes, having begged an old gown of him, it was granted, on condition that he would not wear it, it being contrary to the laws of Persia; but he, regardless of the order, appeared in it at court; which affront to the king was so resented by the Persians, that they were for punishing him rigorously, according to the law, had not Artaxerxes declared, that he had ordered him to appear in that dress as his fool q; hence Artabanus, though uncle to Xerxes, was very unwilling to obey his orders, to put on his royal robes, sit on his throne, and sleep on his bed r; so that this was a daring proposal in Haman, which he would never have ventured to have made, had it not been for the great confidence he had in the king's favour;

and the horse that the king rideth upon: the kings of Persia, as Herodotus s relates, had horses peculiar to them, and those were Nisaean horses, which were brought from Armenia, as Strabo says t, and were remarkable for their beauty u; and if the same law obtained in Persia as did in Judea, no man might ride on the king's horse any more than sit on his throne, or hold his sceptre w and perhaps this horse here was not proposed for the person to ride on, but to be led in state before him; and though it is afterwards said that Mordecai rode on horseback, yet it might not be on the king's horse, which might be only led; and what follows seems to confirm it:

and the crown royal which is set upon his head; or, "let it be set", c. not the head of the man, but on the head of the horse and so Aben Ezra; and which sense is countenanced by the Targum, and by the Syriac version, and is approved of by Vatablus and De Dieu; and which the order of the words requires, the horse being the immediate antecedent; and no mention is made of the crown afterwards, as set on the head of Mordecai; nor would Haman have dared to advise to that, nor could it be granted; but this was what was wont to be done, to put the royal crown on the head of a horse led in state; and this we are assured was a custom in Persia x, as it is with the Ethiopians to this day y; and so, with the Romans, horses drawing triumphal chariots were crowned z which Tertullian calls a public horses with their crowns.

p Xenophon Cyropaedia, l. 8. c. 23. q Plutarch. in Artaxerxe. r Herodot. Polymnia, sive, l. 7. c. 15, 16. s Clio, sive, l. 1. c. 192. t Geograph. l. 11. p. 365. u Julian. Opera, par. 1. Orat. 2. p. 94. w Misn. Sanhedrin, c. 2. sect. 5. x Brisson. apud Castell. Lexic. col. 4008. y Alvarez Hist. Ethiop. c. 105. apud ib. col. 3869. z Paschal. de Coronis, l. 8. c. 5. p. 536. a De Corona Militis, c. 13.

Henry's Complete Commentary on the Bible

      4 And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.   5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.   6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself?   7 And Haman answered the king, For the man whom the king delighteth to honour,   8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:   9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour.   10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken.   11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.

      It is now morning, and people begin to stir.

      I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (Esther 6:4; Esther 6:4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.

      II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, Esther 6:5; Esther 6:5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.

      III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour?Esther 6:6; Esther 6:6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.

      IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, Esther 6:8; Esther 6:9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?

      V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, Esther 6:10; Esther 6:10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Proverbs 25:3), but it is not unchangeable.

      VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, Esther 6:11; Esther 6:11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.