Literally, “the king’s sleep fled away.” Perhaps he was trying to divine what Esther’s request would be. Once before, she had hastened to Ahasuerus with startling information (ch. 2:21, 22). It is not likely that upon that occasion, either, Esther had been content to await a royal summons; the matter was urgent. As the hours of the night wore on the king’s curiosity and imagination no doubt invented all kinds of possible plots against his life. To refresh his own memory of the incident, and perhaps in the fear that some of the conspirators had escaped detection, the king called for the reading of the record. Furthermore, the fact that Esther had invited Haman strongly implied that he was in some way involved—but whether as friend or foe, the king could not tell. Little wonder that the king could not sleep!

 In chs. 2:23 and 10:2 the same book seems to be referred to, though the title is given more briefly as “the book of the chronicles.”

Possibly, the king himself could not read. More probably, however, special servants were assigned to the task of reading. In those days writing and reading were highly specialized arts, in which only those who devoted their time to them could hope to become proficient in them.

 See ch. 2:21-23.

 In any country one discovering a conspiracy against the life of the king would be considered entitled to a handsome reward. In Persia, where “royal benefactors” formed a distinct class and had their names inscribed on a special list, it was especially incumbent on the monarch to see that such a person should receive a reward proportionate to the value of his service. Though unable to recall what it was, Ahasuerus seems to have supposed that some honor or dignity must have been conferred on Mordecai. According to ch. 3:1, it was soon after this conspiracy—possibly in consequence of it—that Haman was promoted by Ahasuerus. It has been suggested that Haman may have in some way contrived to take the credit for bringing the conspiracy to light.

 Perhaps it was scarcely light when Haman arrived—light enough for his presence, but not his identity, to be detected. Early morning is a common time for the transaction of business at an Eastern court. Haman’s anxiety to conclude his plan with regard to Mordecai, ere the hour appointed for the second banquet should arrive, impelled him to come early in the hope of securing, if possible, the first audience. It was his undue haste to effect Mordecai’s destruction that led to his being the person chosen by the king to do Mordecai the highest honor. How often pride precedes destruction, and a haughty spirit, a fall (Prov. 16:18).

Even if others were in the court awaiting an audience with the king, they would defer to a higher official such as Haman.

 Literally, “what to do” (see ch. 1:15).

Literally, “said [to himself] in his heart.”

Or, “the king has worn.” To wear a garment previously worn by the king was, under ordinary circumstances, a breach of Persian law punishable by death. It implied that the wearer thought to assume royal authority. The king, of course, could authorize an exception as a special mark of personal favor.

 Literally, “the horse which the king has ridden” (RSV; cf. Gen. 41:43; 1 Kings 1:33).

Alas for Haman! Thinking to be the recipient of honor, he finds himself the “noble prince” appointed to bestow it—upon his worst enemy.

The king will brook no further delay in a matter that has already waited far too long.

Mordecai’s nationality and occupation were undoubtedly noted in the book of the chronicles from which the servant had read that night, and from which the king had probably learned the facts he now states. He may, indeed, have used the very expression that appeared in the account.

There was no ground on which Haman could decline the duty the king had imposed upon him. Upon becoming prime minister he himself should have read the chronicles to ascertain whether there was any unfinished business for him to carry out. Now he himself must do what he had told the king should be done by a noble prince.

Mordecai returned to his former condition and employment. The king considered the honor thus shown Mordecai a sufficient reward. From an Oriental point of view, this would have been of more symbolic and practical value than a cash reward.

 A sign of mourning (see 2 Sam. 15:30).

Haman seems to have had his own Magian counselors—his cabinet. Herodotus speaks of the supposed prophetic powers of the Persian Magians.

 Oriental courtesy requires a host to send an escort to accompany guests invited to a banquet or other entertainment (see Luke 14:17).

 One great purpose of the writer is to show that he who lays a snare for his neighbor’s life is in grave danger of falling into the snare himself. Men often meet with the very evils they have sought to inflict upon others (see Matt. 7:2).