Esther 5:10

Est 5:10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.

Ver. 10. Nevertheless Haman refrained himself] Much ado he had to forbear mischieving him; he was fain to force himself thereunto, as the word signifieth; for his fingers even itched to be having him by the ears, or to be bathing in his blood. This he did not, haply because he dared not, because Mordecai was the king’s servant, his doorkeeper, as it is thought, and so went under his protection. It would therefore have reflected upon the king himself, if he should lay violent hands on him. Most sure it is, that God held his hands, and preserved Mordecai for further good to his Church. Precious in the sight of the Lord is the death of his saints; neither will he send them to bed till they have done their work.

And when he came home, he sent and called for his friends] This had been a wise man’s part, if he had done it for any good purpose. But as he was in an ill case to consult, as being full of rage, so he minded nothing but revenge, and therefore advised with none but such as would say with him, and thereby hasten his downfall.

And Zeresh his wife] Ut consiliariornm primam et praecipuam. That she was wise above her sex, see Est 6:13. But had she been as wise as Pilate’s wife was she would not have given here such pestilent counsel, but have warned her husband of meddling with just men. Have these workers of iniquity no knowledge, that they eat up God’s people as they eat bread? that they make account to make but a breakfast of them? Psa 14:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Est_5:10

Nevertheless Haman refrained himself.

Self-restraint possible

Haman refrained himself. It is a circumstance not unworthy of notice, that even those persons who are habitually self-willed, and destitute of the power of self-government, can nevertheless, when occasion requires it, exercise a wonderful control over both their speech and their passions. Thus, for example, a man who is addicted to the sin of profane swearing will be found to put such guard upon his words in the presence of a superior who detests that sin, that not one oath will escape from his lips. A man who has no command of his temper at ordinary times will appear smooth and unruffled in his intercourse with those on whom he is dependent, or whose good opinion he desires to gain. A man given to excess in the indulgence of his appetites will be careful not to transgress in company where it would be accounted shameful. Now there is an important principle involved in all this, deeply affecting the moral responsibility of such men for all their conduct. For if they can lay themselves under such restraint--when it serves their purpose--that long-formed habits can be checked and mastered, then we think that even they themselves must admit that they are deprived of all excuse when they suffer themselves to be usually governed by these habits. And if regard for the opinions and feelings of their fellow-men exerts a power over them which the law of God does not possess, then manifestly they are chargeable with the guilt of standing more in awe of men than of God. (A. B. Davidson, D. D.)

And when he came home.

Home with a bad man

It is not pleasant to go home with Haman; but God thinks it good for us to see the inside of a bad mans heart. We shall understand the irony of His providence the better. (T. McCrie.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Est 5:10. Nevertheless, Haman refrained himself — From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants’ hands, without any fear of inconvenience to himself. But herein God’s wise and powerful providence appeared in disposing Haman’s heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(10) Zeresh.—A name probably derived from an old Persian word for “gold.” According to the Targum she was the daughter of Tatnai, “the governour on this side the river,” i.e., of that part of the Persian Empire which lay beyond the Euphrates ( Ezr_5:3).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Haman also on his side uses circumspection in carrying out his vengeful design. Instead of ordering immediate punishment to be inflicted upon his enemy, an act which we may safely assume would in virtue of his position be easy of accomplishment, he consults his wife and his friends.

Zeresh] The name is probably the Hebraised form of the Persian zaris, gilt or golden. Cp. the Greek Chryses, Chrysçis.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Haman told them of the glory of his riches,.... Of the multitude of them; which he did partly in a way of ostentation, and partly, if he could, to make his mind easy under the mortification he received from Mordecai; and, it may be, chiefly to aggravate his rudeness and ill behaviour towards him, a man of so much wealth: and the multitude of his children; he had ten, as we learn from Est 9:10, but the former Targum enlarges them, beyond credit, to the number of two hundred and eight, besides his ten sons, and Shimshai the scribe; such were had in great esteem with the Persians who had many children; to such the king used to send gifts annually (k):

and all the things wherein the king had promoted him; the high offices of honour and trust he had put him into:

and how he had advanced him above the princes and servants of the king. See Est 3:1.

(k) Herodot, Clio, sive, l. 1. c. 136. Strabo. Geograph. l. 15. p. 504.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Zeresh - This name is probably connected with the Zend zara, “gold.” Compare the Greek “Chrysis.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Haman refrained himself from taking present vengeance upon Mordecai, to which he was strongly inclined, and which he might easily have effected, either by his own or any of his servants’ hands, without any expectation or fear of inconvenience to himself, who having obtained license to destroy a whole nation, could easily get a pardon for having killed one obscure and infamous member of it. Herein therefore God’s wise and powerful providence appeared in disposing Haman’s heart, contrary to his own inclination and interest, and making him, as it were, to put fetters upon his own hands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. His friends — His intimate associates and companions — diviners and wise men (Est_3:7; Est_6:13) — with whom he met in councils and in festivities.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Haman refrained himself. That is to say, so far as speech and act went. He said nothing; he did not strike his insulter; he did not order his servants to drag the fellow outside the gate and give him the bastinado. But he did not "refrain his heart. " He allowed the affront that he had received to remain in his mind and rankle there. It poisoned his happiness, marred all his enjoyment, filled him with hatred and rage. When he came home, he sent and called for his friends. It was not so much to be partners in his joy that Haman called his friends around him as to be companions in his grief. It is true that his speech to them was chiefly occupied with boasts; but the true intention of the discourse is seen in its close this availeth me nothing," etc.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Refrained - From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants hands, without any fear of inconveniency to himself. But herein God's wise and powerful providence appeared, in disposing Haman's heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

restrained himself He strengthened himself to control his anger because he was afraid to take revenge without the sanction of the king. וַיִתְאַפַּק is eseretint in Old French, and he controlled himself.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.