And they were probably counselling some measures for his personal safety; for when they were yet talking, came the king's chamberlain, and hasted to bring Haman to the feast Esther had prepared.
As the feast proceeded, the king entreated Esther to ask some gift that he might bestow as a token of favour, or a pledge of affection. And then Esther, with a simple fervour, force, and dignity, and with the pathos of true feeling, offered her supplication for herself and her nation. "And Esther answered the king and said, If I have found favour in thy sight, O king! and if it please the king, let my life be given me at my petition, and my people at my request. For we are sold—I and my people—to be destroyed, to be slain, to perish." She quotes the words of Haman's edict, and then adds, "But if we had been sold for bond-men and bond women, I had held my peace, although the enemy could not countervail the king's damage," nor recompense the loss of so many of the king's useful citizens and peaceful subjects. Nothing could be more sweet, gentle, submissive, and truly dignified than her appeal. And the imagination and astonishment of the king are graphically displayed in his answer. Who is he? Where is he that hath presumed in his heart to do so? Who has dared to conspire against one so near my person, so exalted by my favour?
Confounded, amazed—and probably for the first time suspecting the Jewish extraction of the queen—Haman was still speechless when Esther made her direct and firm reply: "That adversary, that wicked man, is Haman," here in the royal presence—here in the full blaze of royal favour.
In the conscious justice of her cause, she had desired to be confronted with the man she accused, and he was present, that he might enjoy every opportunity of defence, if innocent; and if guilty, that he might receive the just reward of his deeds. The king was filled with wrath at this proof of the presumption and malice of his favourite, and he left the banqueting-room and went into the palace-garden.
Haman, quick to read the feelings of his master, "saw that wrath was determined." Unable to escape the watchful attendants, and moved by terror, he approached the royal couch of Esther to beseech her, whom he had greatly injured, to intercede for him. And while he was thus engaged, the king re-entered the banqueting-house. His wrath was rekindled. The imprudence of Haman hastened the doom his crimes had provoked. The excited monarch, witnessing his apparent familiarity, accused him of designs of which his previous presumption might show him capable. His sentence was pronounced—his doom was sealed. The attendants covered his face, (a most significant act, still retained in Eastern courts,) and he was carried from the royal presence-chamber, and hung upon the very gallows he had erected for Mordecai. The flowers which were gathered for the feast and the wreaths entwined for his brow were still fresh.
The succeeding interview of Ahasuerus with his still loved and more than beautiful consort, must have been one of no slight interest. There was much to unfold and to explain; there was something to confess and to forgive; and as the character of Haman was now exposed and his acts were revealed, the king may have regarded himself as the bird escaped from the fowler. Esther revealed her lineage; while the rising favour of Haman, the dangers to be anticipated from his hatred to her nation, well justified the prudent caution of Mordecai. As the queen told the king in what relation Mordecai stood to her, Mordecai was brought before him; and the former honour proved but indeed the installation into the highest offices of trust, while the vast possessions of Haman were conferred on Esther, and Mordecai was appointed her steward.
Yet, while the royal favour and protection was extended to these individuals, the edict was still in force against the race, and again Esther besought the king to interpose his power and protection. The laws of the Medes and Persians, however impolitic and unjust, could not be repealed. The king had no power over the statutes he had made. Like the deeds of life, once passed, they were unchangeable. He might regret the act, he might deprecate the influence thus put in operation, but he could neither recall nor cancel them; and one instance attempted might have destroyed the royal power.
Although Haman was removed, his family were numerous, and there was doubtless a large class of his ancient tribe who viewed him as the lineal descendant of their monarchs and entitled to their allegiance. They expected to share his triumphs, and, disappointed and exasperated, they would be ready to avenge his death. Haman being recognised as the highest officer of Ahasuerus and as his chief counsellor as well as favourite, he had great power and influence, and doubtless had a large party in his interests—either won by past favours or hope of future wealth and honour. At the same time all the discontented and turbulent of the land would be ready to join an outbreak which made the murder of any Jew lawful, where it could be accomplished, and which gave their possessions to those who were their destroyers.
All that Ahasuerus could do to avert the threatened extermination of the children of Israel, was to allow them to defend themselves if any dared to attack them. The whole empire was convulsed with the desperate struggle between the Jews and the faction of Haman; and while the royal authority aided the Jews in Shushan, so that they were entirely victorious, seventy-five thousand of their assailants perished in the provinces, where we are told the Jews gathered themselves together and stood for their lives; and it is recorded to their honour, that upon the spoil of their enemies they laid not their hands. And all this suffering and blood was the result of the policy of Haman. The Jews were not the aggressors, although they came off victors.
It was the last conflict between the nations of Amalek and Israel, and threatening and prophecy were thus fulfilled while both nations were strangers and exiles from their own lands; and while the tribe of Amalek perished, the sons of Haman, who probably led the conflict in Shushan, were condemned to the same ignominious death which their father had suffered. We infer their actual guilt from the fact that they seem to be unmolested until the day appointed for the extermination of the Jews. As leaders of the tumult they deserved the doom they received.