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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 5:9–14. His three-level outline is real structure in the source text, so it is rendered as structure.
This account here given of Haman is a comment upon that of Solomon, Pro 21:24. Proud and haughty scorner is his name that deals in proud wrath. Never did any man more answer that name than Haman, in whom pride and wrath had so much the ascendant. See him,
I.Puffed up with the honour of being invited to Esther's feast.
He was joyful and glad of heart at it, Est 5:9. Observe with what a high gust he speaks of it (Est 5:12), how he values himself upon it, and how near he thinks it brings him to the perfection of felicity, that Esther the queen did let no man come with the king to the banquet but his mighty self, and he thought it was because she was exceedingly charmed with his conversation that the next day she had invited him also to come with the king; none so fit as he to bear the king company. Note, Self-admirers and self-flatterers are really self-deceivers. Haman pleased himself with the fancy that the queen, by this repeated invitation, designed to honour him, whereas really she designed to accuse him, and, in calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the pride of their heart deceive them! Oba 1:3.
II.Vexing and fretting at the slight that Mordecai put upon him, and thereby made uneasy to himself and to all about him.
1.Mordecai was as determined as ever: He stood not up, nor moved for him, Est 5:9. What he did was from a principle of conscience, and therefore he persevered in it, and would not cringe to Haman, no, not when he had reason to fear him and Esther herself complimented him. He knew God could and would deliver him and his people from the rage of Haman, without any such mean and sneaking expedients to mollify him. Those that walk in holy sincerity may walk in holy security, and go on in their work, not fearing what man can do unto them. He that walks uprightly walks surely.
2.Haman can as ill bear it as ever; nay, the higher he is lifted up, the more impatient is her of contempt and the more enraged at it.
(1.)It made his own spirit restless, and put him into a grievous agitation. He was full of indignation (Est 5:9) and yet refrained himself, Est 5:10. Gladly would he have drawn his sword and run Mordecai through for affronting him thus; but he hoped shortly to see him fall with all the Jews, and therefore with much ado prevailed with himself to forbear stabbing him. What a struggle had he in his own bosom between his anger, which required Mordecai's death immediately (O that I had of his flesh! I cannot be satisfied! Job 31:31), and his malice, which had determined to wait for the general massacre! Thus thorns and snares are in the way of the froward.
(2.)It made all his enjoyments sapless. This little affront which he received from Mordecai was the dead fly which spoiled all his pot of precious ointment; he himself owned in the presence of his wife and friends, to the everlasting reproach of a proud and discontented mind, that he had no comfort in his estate, preferment, and family, as long as Mordecai lived and had a place in the king's gate, Est 5:10-13. He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and disgrace.
III.Meditating revenge, and assisted therein by his wife and his friends, Est 5:14.
They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone.
1.For the pleasing of his fancy they advise him to get a gallows ready, and have it set up before his own door, that, as soon as ever he could get the warrant signed, there might be no delay of the execution; he would not need so much as to stay the making of the gallows. This is very agreeable to Haman, who has the gallows made and fixed immediately; it must be fifty cubits high, or as near that as might be, for the greater disgrace of Mordecai and to make him a spectacle to every one that passed by; and it must be before Haman's door, that all men might take notice it was to the idol of his revenge that Mordecai was sacrificed and that he might feed his eyes with the sight.
2.For the gaining of his point they advise him to go early in the morning to the king, and get an order from him for the hanging of Mordecai, which, they doubted not, would be readily granted to one who was so much the king's favourite and who had so easily obtained an edict for the destruction of the whole nation of the Jews. There needed no feigned suggestion; it was enough if he let the king know that Mordecai, in contempt of the king's command, refused to reverence him. And now we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.
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Summary
After departing Queen Esther's exclusive banquet, Haman, despite receiving unprecedented royal favor, found his elation utterly eclipsed by the sight of Mordecai, who steadfastly refused to bow. This verse captures Haman's intense internal struggle to suppress his immediate, seething rage in public, choosing instead to retreat to the privacy of his home. Upon arriving, his first action was to urgently summon his closest confidantes—his friends and his wife, Zeresh—signaling his desperate need to vent his festering indignation, boast about his perceived status, and solicit validation for his deepening, destructive obsession with Mordecai.
Context
Literary Context
Esther 5:10 immediately follows the dramatic emotional pivot described in Esther 5:9. Haman had just left Queen Esther's banquet, filled with self-congratulatory pride over his unique favor with both the queen and King Ahasuerus. However, his joy abruptly transformed into bitter rage upon encountering Mordecai at the king's gate. Mordecai's consistent refusal to bow or pay homage to Haman, a defiance first highlighted in Esther 3:2, served as a perpetual affront to Haman's inflated ego. This verse thus sets the critical stage for the pivotal conversation in Esther 5:14, where Haman's inner circle will counsel him on a specific, vengeful course of action against Mordecai, dramatically escalating the conflict.
Historical & Cultural Context
The narrative unfolds within the vast Persian Empire during the reign of Ahasuerus (commonly identified as Xerxes I), an era characterized by a highly centralized bureaucracy and rigid social hierarchies. As the king's chief vizier, Haman wielded immense power and expected absolute deference from all, a cultural norm in ancient Near Eastern courts where public displays of respect were crucial for maintaining authority and honor. Mordecai's refusal to prostrate himself, likely rooted in his Jewish identity and religious convictions (as some Jews would not bow to anyone but God), was not merely a personal slight but a public challenge to Haman's supreme authority and the established social order. Haman's immediate retreat home to his private circle for counsel was a common practice for powerful individuals seeking to manage their public image while privately strategizing and expressing emotions unsuited for public display.
Key Themes
This verse powerfully underscores the destructive nature of pride and its capacity to poison even the greatest successes. Haman's inability to savor his unparalleled honor because of one man's defiance highlights how unchecked ego can lead to consuming bitterness and vengeful desires, a theme pervasive throughout the book of Esther. Furthermore, it introduces the theme of seeking counsel, albeit in Haman's case, it is a search for validation and affirmation of his rage rather than genuine wisdom. His immediate summoning of his inner circle foreshadows the perilous influence of intimate relationships; their advice will not temper his rage but rather fuel his destructive intentions, setting the stage for the dramatic events that follow in Esther 6.
Exposition and Analysis
Key Word Analysis
Derived from the primitive root H662, this verb signifies "to contain," "to hold back," or "to exercise self-restraint." It implies a conscious, deliberate, and often difficult effort to suppress an intense emotion or action. In Haman's context, it reveals the profound depth of his rage; he was so consumed by fury at Mordecai that he had to exert significant willpower to avoid an immediate, public outburst, indicating a temporary suppression rather than a true resolution of his anger, setting the stage for a more calculated, yet equally venomous, plan.
While the KJV translates the plural form of "friend" (re'im), the underlying Strong's H157 points to the primitive root meaning "to have affection for" or "to love." This connection suggests that Haman's "friends" were not merely acquaintances but individuals with whom he shared a degree of intimacy or affection, serving as trusted companions. His immediate summoning of them alongside his wife indicates a reliance on this inner circle for emotional support, validation, and strategic counsel, underscoring the social dimension of Haman's pride and his need for external affirmation of his perceived grievances and status.
Identified by Strong's H2238 as a name of Persian origin, Zeresh is Haman's wife and a significant character in the narrative. Her explicit naming here highlights her prominent role in Haman's life and decision-making process. As subsequent verses reveal, Zeresh is not merely a passive listener but an active participant in Haman's vengeful schemes, providing counsel that directly contributes to his downfall. Her presence emphasizes the domestic sphere as a critical, and in this case, destructive, influence on Haman's public actions.
Verse Breakdown
"Nevertheless Haman refrained himself"
This opening clause immediately highlights Haman's internal conflict and the immense self-control he had to exert. Despite his immense pride and the public affront he felt from Mordecai, Haman managed to control his immediate, volatile reaction. The word "nevertheless" emphasizes the difficulty of this restraint, suggesting a seething anger barely contained, a temporary suppression rather than a true resolution of his fury, which would soon erupt in private.
"and when he came home"
This phrase marks a crucial transition from the public sphere of the king's gate and the palace to the private, intimate setting of Haman's own residence. It signifies Haman's retreat from public scrutiny, allowing him to shed his restrained demeanor and fully express his true emotions and intentions without inhibition. The home thus becomes the crucible for his escalating malice, where his inner turmoil can be freely unleashed and acted upon.
"he sent and called for his friends, and Zeresh his wife"
This final clause reveals Haman's immediate priority upon reaching his private domain. His urgent summoning of his closest confidantes—his friends and his wife, Zeresh—underscores his desperate need for validation, commiseration, and counsel regarding his obsessive hatred for Mordecai. This act sets the stage for the fateful discussion that will lead to the construction of the gallows, demonstrating the profound influence of one's inner circle on personal decisions, for good or ill.
Literary Devices
Esther 5:10 is rich with Irony and Contrast. The profound irony lies in Haman's inability to enjoy his unparalleled success and royal favor, as his immense pride is so fragile that one man's defiance completely overshadows his triumph, rendering all his accolades meaningless. The contrast is stark between Haman's public composure, where he "refrained himself," and his private fury, which he immediately unleashes upon his arrival home. This highlights the performative nature of his public persona versus the true, venomous character beneath. The verse also employs Foreshadowing, as Haman's immediate consultation with his friends and Zeresh hints at their pivotal role in shaping his subsequent, destructive actions, particularly their suggestion to build the gallows in Esther 5:14. The narrative structure here masterfully builds Suspense, leaving the reader to anticipate the vengeful plot that Haman will undoubtedly devise with his chosen confidantes.
Theological and Thematic Connections
Esther 5:10 serves as a powerful illustration of how unchecked pride and an insatiable thirst for absolute deference can corrupt even the most privileged positions, leading to a profound inner misery that external successes cannot alleviate. Haman's inability to find joy in his elevated status because of Mordecai's refusal to bow reveals a heart consumed by ego, where true contentment is supplanted by a desperate need for universal validation. This scenario underscores the spiritual truth that genuine peace and satisfaction are not found in worldly accolades or the subjugation of others, but in humility and a right relationship with God. The verse also highlights the critical influence of one's inner circle, demonstrating how counsel can either temper or inflame destructive impulses, a theme echoed throughout Scripture.
Reflection and Application
Haman's story in Esther 5:10 offers a profound mirror for self-examination, revealing the insidious nature of pride and its capacity to steal joy and drive destructive behavior. We are often tempted to seek validation from others, allowing perceived slights or the lack of external recognition to overshadow genuine blessings. Haman's immediate retreat to his inner circle for validation, rather than wise counsel, serves as a cautionary tale about the company we keep and the advice we solicit when agitated. True wisdom calls us to process our emotions, not by seeking affirmation for our anger, but by seeking guidance that leads to peace, humility, and righteous action. This verse challenges us to cultivate a heart content in God's provision and to surround ourselves with those who will speak truth and wisdom into our lives, helping us to overcome bitterness and embrace grace, even when faced with opposition.
Questions for Reflection
FAQ
Why was Haman so angry at Mordecai, even after receiving great honor?
Haman's anger stemmed from his overwhelming pride and insatiable ego. Despite being the highest official in the Persian Empire, second only to the king, and having just received the unprecedented honor of being invited to a private banquet with Queen Esther and King Ahasuerus, his joy was completely eclipsed by Mordecai's refusal to bow to him. This defiance, first noted in Esther 3:2, was a direct challenge to Haman's inflated sense of self-importance and authority. For Haman, one individual's lack of deference was a greater affront than all the public honors he received, demonstrating how unchecked pride can poison even the greatest successes and lead to consuming bitterness and vengeful desires.
Christ-Centered Fulfillment
Haman's self-centered rage in Esther 5:10, fueled by a craving for human adulation and a refusal to tolerate any perceived slight, stands in stark contrast to the perfect humility and self-emptying love of Jesus Christ. Haman's pride led him to seek the destruction of Mordecai and the Jewish people, ultimately resulting in his own downfall. Conversely, Christ, "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He did not "refrain himself" from anger out of a desire for human validation, but out of divine love, enduring immense suffering and humiliation for the sake of humanity's salvation, even when reviled (1 Peter 2:23). Haman's reliance on his "friends and Zeresh" for validation of his destructive impulses highlights the fallen human tendency to seek counsel that confirms our sinful desires. In contrast, believers are called to seek the counsel of the Holy Spirit and the wisdom found in God's Word, which leads to life and peace (Romans 8:6). The ultimate fulfillment of this narrative's themes of pride, justice, and deliverance is found in Christ, who, unlike Haman, humbled himself to the point of death on a cross, thereby triumphing over sin and death and securing eternal deliverance for all who believe (Colossians 2:15).