In the previous event in which Haman asked advice from his loved ones (Esther 5:10), Zeresh spoke first.
The Dena Pishra points out that here, Haman’s advisers speak first because Haman held Zeresh responsible for what he now considered bad advice.
According to the Sfas Emes, that verse called them “loved ones” and this verse calls them “advisers” because these were fair-weather friends, jumping on Haman’s bandwagon in the height of his rise to power, but are just advisers during his fall. He quotes the Mishna (Avos 5:6) that a love that is attached to a reason, once that reason goes away, that love disappears.
The Maharal notes that Haman’s male friends, like any good friend, were required for critical statements. The type pf woman Haman would marry is supposed to be his equal, not pointing out his flaws. The Maharal quotes a seeming contradiction between one Talmudic statement (Bava Metzia 59a) that says listening to one’s wife’s advice can lead a man to gehinom, or Hell, and another Talmudic statement (Ibid.) that advises a man with a short wife to bend to hear her advice. The Talmud explains that taking a wife’s advice in religious matters leads a man to gehinom, whereas taking her advice in worldly matters is worth bending for. The Maharal explains that, although there are exceptions, women then did not typically study Talmudic discourse, so taking their advice in that abstract, logical area would be foolish. A man should listen to his wife about the practical, worldly, real-life matters.
In the previous circumstance in which Haman asked his family and friends for advice (Esther 5:10), he had to summon them. According to Ibn Ezra, Haman did not need to call for them now because, after having recommended hanging Mordechai and going to Achashverosh, they stayed around to see the results of their advice.
The M’nos HaLevi suggests that they had left, but returned to comfort Haman upon death of his daughter and the other terrible events of the day. He also writes that Haman only told Zeresh, but word spread.