| Barnes' Notes on the 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.
Clarke's Commentary on the BibleLet 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 honor: 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 favor 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?
Gill's Exposition of the Entire BibleLet 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.
Geneva Study BibleLet the royal apparel be brought which the king useth to wear, and the {c} horse that the king rideth upon, and the crown royal which is set upon his head: (c) Meaning by this that the king should make him next to himself as Joseph was known to be next to Pharaoh in Ge 41:43.
Wesley's Notes 6:8 Royal apparel - His outward garment, which was made of purple, interwoven with gold, as Justin and Cartius relate.
King James Translators' NotesLet...: Heb. Let them bring the royal apparel which the king...: Heb. wherewith the king clotheth himself
Jamieson-Fausset-Brown Bible Commentary8. the royal apparel . which the king useth to wear-A coat which has been on the back of a king or prince is reckoned a most honorable gift, and is given with great ceremony. the horse that the king rideth upon-Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance. and the crown royal which is set upon his head-either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.
Matthew Henry's Concise Commentary6:4-11 See how men's pride deceives them. The deceitfulness of our own hearts appears in nothing more than in the conceit we have of ourselves and our own performances: against which we should constantly watch and pray. Haman 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, that we may not think too well of ourselves, nor trust too much in others. How Haman is struck, when the king bids him do honour to Mordecai the Jew, the very man whom he hated above all men, whose ruin he was now designing!
Matthew Henry's Whole Bible CommentaryVerses 4-11 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 (v. 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, v. 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? v. 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, v. 8, 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, v. 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 (Prov. 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, v. 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. |
