Esther 3:1-2
1. After these things did king Ahasuerus promote Haman . . . set his seat above all the princes—that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
2. all the king's servants, that were in the king's gate, bowed, and reverenced Haman—Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day.
But Mordecai bowed not, nor did him reverence—The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.Esther 6:6-11
6. What shall be done unto the man whom the king delighteth to honour?—In bestowing tokens of their favor, the kings of Persia do not at once, and as it were by their own will, determine the kind of honor that shall be awarded; but they turn to the courtier standing next in rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued.
8. 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.9. delivered to the hand of one of the king's most noble princes . . . array the man—On grand and public occasions, the royal steed is led by the highest subject through the principal streets of the city, a ceremony which may occupy several hours.
11. Then Haman took, &c.—This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners.