Matthew 14:12

John the Baptist’s message drew large crowds, which leaders saw as a political threat (see Josephus, Antiquities 18.5.2). Years after John was executed, many Jews believed that Herod’s military defeat by King Aretas in AD 36 was God’s judgment for killing an innocent man.

And said unto his servants--his counsellors or court-ministers.

This is John the Baptist: he is risen from the dead, &c.--The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

Account of the Baptist's Imprisonment and Death (Mat 14:3-12). For the exposition of this portion, see on Mar 6:17-29.

We have here the story of John's martyrdom. Observe,
I. The occasion of relating this story here, Mat 14:1, Mat 14:2. Here is,
1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things (Co1 2:8). Which none of the princes of this world knew, Co1 1:26. Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension.
2. The construction he puts upon this (Mat 14:2); He said to his servants that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees say, There is no resurrection (Act 23:8); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that John Baptist is certainly risen, and therefore mighty works do show forth themselves in him. John, while he lived, did no miracle (Joh 10:41); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not his mighty works, but mighty works showing forth themselves in him. Observe here concerning Herod,
(1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets live not for ever, but the word takes hold, Zac 1:5, Zac 1:6. See Ti2 2:9. Sometimes God raises up many faithful ministers out of the ashes of one. This hope there is of God's trees, though they be cut down, Job 14:7-9.
(2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus blood cries, not only from the earth on which it was shed, but from the heart of him that shed it, and makes him Magoṙmissabib - A terror round about, a terror to himself. A guilty conscience suggests every thing that is frightful, and, like a whirlpool, gathers all to itself that comes near it. Thus the wicked flee when none pursue (Pro 28:1); are in great fear, where no fear is, Psa 14:5. Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be Johannes redivivus - John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation.
(3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion.
II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old Testament saint, so the first New Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here,
1. John's faithfulness in reproving Herod, Mat 14:3, Mat 14:4. Herod was one of John's hearers (Mar 6:20), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance.
The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept here for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Psa 50:20. For this sin John reproved him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not lawful; the sinfulness of sin, as it is the transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. "It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers. It is not fit indeed, to say to a king, Thou art Belial (Job 34:18), any more than to call a brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application, Thou art the man; for it follows there (Mat 14:19), that God (whose agents and ambassadors faithful ministers are) accepteth not the persons of princes, nor regardeth the rich more than the poor.
2. The imprisonment of John for his faithfulness, Mat 14:3. Herod laid hold on John when he was going on to preach and baptize, put an end to his work, bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, Kg1 22:8. See Pro 9:8; Pro 15:10, Pro 15:12. Veritas odium parit - Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Act 20:20. Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a busy-body in other men's matters, Pe1 4:15.
3. The restraint that Herod lay under from further venting of his rage against John, Mat 14:5.
(1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, Kg2 8:13.
(2.) That which hindered him was his fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be, the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Ecc 7:17. The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, Mat 14:2. Men fear being hanged for that which they do not fear being damned for.
4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that they hear not the voice of the oppressor, Job 3:18.
Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was drunk with the blood of the saints, Rev 17:5, Rev 17:6. Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession, he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have,
(1.) The humouring of Herod by the damsel's dancing upon a birthday. It seems, Herod's birthday was kept with some solemnity; in honour of the day, there must needs be, as usual, a ball at court; and, to grace the solemnity, the daughter of Herodias danced before them; who being the queen's daughter, it was more than she ordinarily condescended to do. Note, Times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. When the king was made sick with bottles of wine, he stretched out his hand with scorners (Hos 7:5), for it is part of the sport of a fool to do mischief, Pro 10:23. The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Pro 23:31-33. Herod was now in a mirthful mood, and nothing was more agreeable to him than that which fed his vanity.
(2.) The rash and foolish promise which Herod made to this wanton girl, to give her whatsoever she would ask: and this promise confirmed with an oath, Mat 14:7. It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being snared in the words of his mouth (Pro 6:2), much less a good man that fears an oath, Ecc 9:2. To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say, It was an error, Ecc 5:6.
(3.) The bloody demand the young lady made of John the Baptist's head, Mat 14:8. She was before instructed of her mother. Note, The case of those children is very sad, whose parents are their counsellors to do wickedly, as Ahaziah's (Ch2 22:3); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to obey their parents against the Lord, but if they command them to sin, must say, as Levi did to father and mother, they have not seen them.
Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Rev 20:4, where we read of the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more.
(4.) Herod's grant of this demand (Mat 14:9); The king was sorry, at least took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,
[1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birthday festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency; Natalem colimus, tacete lites - We are celebrating the birthday, let there be no contentions.
[2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin.
[3.] Here is a real baseness in compliance with wicked companions. Herod yielded, not so much for the sake of the oath, but because it was public, and in compliment to them that sat at meat with him; he granted the demand that he might not seem, before them, to have broken his engagement. Note, A point of honour goes much further with many than a point of conscience. Those who sat at meat with him, probably, were as well pleased with the damsel's dancing as he, and therefore would have her by all means to be gratified in a frolic, and perhaps were as willing as she to see John the Baptist's head off. However, none of them had the honesty to interpose, as they ought to have done, for the preventing of it, as Jehoiakim's princes did, Jer 36:25. If some of the common people had been here, they would have rescued this Jonathan, as Sa1 14:45.
[4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that every man is tempted when he is drawn aside of his own lust, and enticed, Jam 1:14. Perhaps Herod presently reflecting upon the extravagance of his promise, on which she might ground a demand of some vast sum of money, which he loved a great deal better than John the Baptist, was glad to get clear of it so easily; and therefore immediately issues out a warrant for the beheading of John the Baptist, it should seem not in writing, but only by word of mouth; so little account is made of that precious life; he commanded it to be given her.
(5.) The execution of John, pursuant to this grant (Mat 14:10); He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isa 26:21; Psa 9:12.
Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done, it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ.
5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,
(1.) The damsel brought the head in triumph to her mother, as a trophy of the victories of her malice and revenge, Mat 14:11. Jerome ad Rufin, relates, that when Herodias had John the Baptist's head brought her, she gave herself the barbarous diversion of pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody minds are pleased with bloody sights, which those of tender spirits shrink and tremble at. Sometimes the insatiable rage of bloody persecutors has fallen upon the dead bodies of the saints, and made sport with them, Psa 79:2. When the witnesses are slain, they that dwell on the earth rejoice over them, and make merry, Rev 11:10; Psa 14:4, Psa 14:5.
(2.) The disciples buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often whole their master was in prison, their bridegroom was taken away from them, and they prayed earnestly for his deliverance, as the church did for Peter's, Act 12:5. They had free access to him in prison, which was a comfort to them, but they wished to see him at liberty, that he might preach to others; but now on a sudden all their hopes are dashed. Disciples weep and lament, when the world rejoices. Let us see what they did.
[1.] They buried the body. Note, There is a respect owing to the servants of Christ, not only while they live, but in their bodies and memories when they are dead. Concerning the first two New Testament martyrs, it is particularly taken notice of, that they were decently buried, John the Baptist by his disciples, and Stephen by devout men (Act 8:2); yet there was no enshrining of their bones or other relics, a piece of superstition which sprung up long after, when the enemy had sowed tares. That over-doing, in respect to the bodies of the saints, is undoing; though they are not to be vilified, yet they are not to be deified.
[2.] They went and told Jesus; not so much that he might shift for his own safety (no doubt he heard it from others, the country rang of it), as they might receive comfort from him, and be taken in among his disciples. Note, First, When any thing ails us at any time, it is our duty and privilege to make Christ acquainted with it. It will be a relief to our burthened spirits to unbosom ourselves to a friend we may be free with. Such a relation dead or unkind, such a comfort lost or embittered, go and tell Jesus who knows already, but will know from us, the trouble of our souls in adversity. Secondly, We must take heed, lest our religion and the profession of it die with our ministers; when John was dead, they did not return every man to his own, but resolved to abide by it still. When the shepherds are smitten, the sheep need not be scattered while they have the great Shepherd of the sheep to go to, who is still the same, Heb 13:8, Heb 13:20. The removal of ministers should bring us nearer to Christ, into a more immediate communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head.
Josephus mentions this story of the death of John the Baptist (Antiq. 18.116-119), and adds, that a fatal destruction of Herod's army in his war with Aretas, king of Petrea (whose daughter was Herod's wife, whom he put away to make room for Herodias), was generally considered by the Jews to be a just judgment upon him, for putting John the Baptist to death. Herod having, at the instigation of Herodias, disobliged the emperor, was deprived of his government, and they were both banished to Lyons in France; which, says Josephus, was his just punishment for hearkening to her solicitations. And, lastly, it is storied of this daughter of Herodias, that going over the ice in winter, the ice broke, and she slipt in up to her neck, which was cut through by the sharpness of the ice. God requiring her head (says Dr. Whitby) for that of the Baptist; which, if true, was a remarkable providence.

Matthew 14:3-12

Matthew 14:3-12

Mark 6:17-29

3. For Herod had seized John, and bound him, and put him in prison, on account of Herodias, the wife of his brother Philip. 4. For John said to him, It is not lawful for thee to have her. 5. And though he wished to put him to death, he feared the multitude, because they accounted him a prophet. 6. But when Herod's birthday was kept, the daughter of Herodias danced before the company, and pleased Herod. 7. And therefore he promised with an oath, that he would give her whatever she would ask. 8. But she, after having been instructed by her mother, said Give me here in a dish the head of John the Baptist. 9. And the king was sorry, yet on account of the oath, and of those who sat with him at table, he commanded that it should be given. 10. And he sent and beheaded John in the prison. 11. And his head was brought in a dish and given to the girl, and she carried it to her mother. 12. And his disciples came and carried away the body, and buried it, and went and told Jesus.

17. For Herod himself had sent, and seized John, and bound him in prison, on account of Herodias, the wife of his brother Philip, because he had married her. 18. For John said to Herod, It is not lawful for thee to have thy brother's wife. 19. And Herodias lay in wait for him, and wished to kill him, and could not. 20. For Herod dreaded John, knowing that he was a just and holy man, and observed him, and, having heard him, did many things, and heard him gladly. 21. And when a convenient day came, when Herod on his birthday made a supper to the nobles, and captains, and distinguished men of Galilee; 22. And when the daughter of Herodias entered, and danced, and pleased Herod, and those who sat at table with him, the king said to the girl, Ask any thing from me, [351] and I will give it to thee. 23. And he swore to her, Whatever thou shalt ask of me, I will give to thee, even to the half of my kingdom. 24. But she went out and said to her mother, What shall I ask? And she said, The head of John the Baptist. 25. And she went in immediately with haste to the king, and asked, saying, I wish that thou wouldst give to me immediately in a dish the head of John the Baptist. 26. And the king being sorry on account of the oath, and of those who sat at table with him, would not refuse her. [352] 27. And he immediately sent a spearman, [353] and commanded that his head should be brought: and he went, and beheaded him in the prison. 28. And he brought his head in a dish, and gave it to the girl, and the girl gave it to her mother. 29. And when his disciples heard of this, they carne and carried off his body, and laid it in a tomb.

This narrative is at present omitted by Luke, because he had explained it on a former occasion; and for my own part, as I am unwilling to annoy my readers by writing the same thing twice, I shall handle this passage with greater brevity [354] The Evangelists relate that John was seized, because he had openly condemned Herod for carrying off Herodias, and for his incestuous marriage with her. Josephus assigns a different reason, namely, that Herod, dreading on his own account a change of affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is possible that this may have been the pretext on which the tyrant excused his crime, or that such a report may have been in circulation; for it frequently happens that various motives are assigned for unjust violence and cruelty. The true state of the fact, however, is pointed out by the Evangelists: Herod was offended at the holy man, because he had been reproved by him.

Josephus is mistaken in supposing that Herodias was carried off, not from his brother Philip, but from Herod, King of Chalcis, his uncle, (Ant. 18:5:4.) For not only was the crime still recent when the Evangelists wrote, but it was committed before the eyes of all. What is elsewhere stated by Josephus, (Ant. 18:4:6,) that Philip was a person of amiable dispositions, emboldened Herod, I have no doubt, to expect that an outrage committed on a mild, gentle, and peaceable man, would pass with impunity. Another probable conjecture may be mentioned. There is greater reason to suppose that Herodias was married to her uncle Philip than to her grand-uncle, her grandfather's brother, who must have been at that time in the decrepitude of old age. Now Herod Antipas (who is here mentioned) and Philip were not brothers by the same mother; for Herod was the son of Marthaca, third wife of Herod the Great, and Philip was the son of Cleopatra. [355]

To return to the Evangelists, they tell us that John was thrown into prison, because he had reproved Herod's crime with greater freedom than the ferocity of the tyrant would endure. The atrocious character of the deed was in itself sufficiently detestable and infamous; for not only did he keep in his own house another man's wife, whom he had torn away from lawful wedlock, but the person on whom he had committed this outrage was his own brother. When, in addition to this, he is freely reproved by John, Herod has some reason to fear that sedition will suddenly break out. His lust did not allow him to correct his fault; but having imprisoned the prophet of God, he promises to himself repose and liberty. [356]

Ignorance of history has led many persons into a fruitless debate; "Have I a right to marry the woman who was formerly married to my brother?" Though the modesty of nature recoils from such a marriage, [357] yet John condemns the rape still more than the incest; for it was by violence or by stratagem [358] that Herod had deprived his brother of his lawful wife: and otherwise it would have been less lawful for him to marry his niece than to marry his brother's widow. There cannot be a doubt, that a crime so flagrant was universally blamed. But others loaded Herod with their curses in his absence. John alone comes into his presence, and reproves him boldly to his face, if by any means he may be brought to repentance. Hence we learn with what unshaken fortitude the servants of God ought to be armed when they have to do with princes; for in almost every court hypocrisy and servile flattery are prevalent; and the ears of princes, having been accustomed to this smooth language, do not tolerate any voice which reproves their vices with any severity. But as a prophet of God ought not to overlook so shocking a crime, John steps forward, though a disagreeable and unwelcome adviser, and, rather than fail in his duty, scruples not to incur the frown of the tyrant, even though he knew Herod to be so strongly held by the snares of the prostitute, that he could scarcely be moved from his purpose.

5. And though he wished to put him to death. There is some appearance of contradiction between the words of Matthew and Mark: for the former says that Herod was desirous to commit this shocking murder, but was restrained by the fear of the people; while the latter charges Herodias alone with this cruelty. But the difficulty is soon removed. At first Herod would have been unwilling, if a stronger necessity had not compelled him reluctantly to do so, to put to death the holy man; because he regarded him with reverence, and, indeed, was prevented by religious scruples from practising such atrocious cruelty against a prophet of God; and that he afterwards shook off this fear of God, in consequence of the incessant urgency of Herodias; but that afterwards, when infuriated by that demon he longed for the death of the holy man, he was withheld by a new restraint, because he dreaded on his own account a popular commotion. And here we must attend to the words of Mark, Herodias lay in wait for him; [359] which imply, that as Herod was not of himself sufficiently disposed to commit the murder, she either attempted to gain him over by indirect wiles, or labored to find some secret method of putting the holy man to death. I am more disposed to adopt the former view, that she employed stratagems for influencing the mind of her husband, but did not succeed, so long as Herod was prevented by remorse of conscience from pronouncing sentence of death on the holy man. Next followed another fear that the business of his death should excite the people to some insurrection. But Mark glances only at what prevented Herod from yielding immediately to the entreaties of the prostitute; for Herodias would have wished that, as soon as John was thrown into prison, he should be privately executed. Herod, on the contrary, reverenced the holy man, so far as even to comply willingly with his advises: Herod feared John Now the fear which is here mentioned, was not a dread arising from a mistaken opinion, as we dread those who have obtained some authority over us, though we reckon them to be unworthy of the honor. But this fear was a voluntary respect; for Herod was convinced that he was a holy man and a faithful servant of God, and therefore did not dare to despise him. [360] And this deserves our attention; for though John knew by experience that it was, in many respects, advantageous for him to have some share in the good wishes of the tetrarch, [361] yet he was not afraid to offend him, when he could find no other way of securing that favor, than by wickedly conniving at a known and disgraceful crime. He might indeed have protested that he did not at all consult his private interests, and that he had no other object in view than the public advantage; for it is certain that he requested nothing from motives of ambition [362] but that Herod yielded to his holy counsels, which had a reference to the lawful administration of the kingdom. But as he perceives that he has no right to accept this kind of compensation, [363] which would procure for him some kind offices by betraying the truth, he chooses rather to turn a friend into an enemy than to encourage, by flattery or silence, an evil which he is laid under the necessity of reproving with severity.

John has thus, by his example, furnished an undoubted rule for pious teachers, not to wink at the faults of princes, so as to purchase their favor at this price, how advantageous soever that favor might appear to be to the public interests. [364] In Herod, on the other hand, the Spirit of God exhibits, as in a mirror, how frequently it happens that those who do not sincerely worship God are nevertheless willing, in some measure, to obey His commands, provided that He will grant them some indulgence or abatement. But whenever they are hard pressed, they throw off the yoke, and break out not only into obstinacy, but into rage. There is no reason, therefore, why they who comply with many sound advises should be well satisfied with themselves, till they have learned to yield and surrender themselves unreservedly to God.

6. And when Herod's birthday was kept. The Evangelists now begin to relate the stratagem by which Herodias at length succeeded in a design which she had long meditated, the taking away of John's life. The opportunity was afforded to her by an annual festival, when Herod was celebrating his birthday. It is scarcely possible that such magnificent preparations should not draw luxury, pride, unbridled merriment, and other crimes, and likewise many other evils, along with them. Not that there is any thing wrong in the mere act of preparing an expensive banquet; but such is the tendency of the human mind to licentiousness, that when the reins are loosened, they quickly go astray. The ancient custom of observing a birthday every year as an occasion of joy cannot in itself be disapproved; for that day, as often as it returns, reminds each of us to give thanks to God, who brought us into this world, and has permitted us, in his kindness, to spend many years in it; next, to bring to our recollection how improperly and uselessly the time which God granted to us has been permitted to pass away; and, lastly, that we ought to commit ourselves to the protection of the same God for the remainder of our life.

But nothing is so pure that the world shall not taint it with its own vices. A birthday, which ought to have been held sacred, is profaned by the greater part of men with disgraceful abuses; and there is scarcely a single entertainment at all costly that is free from wicked debauchery. First, men drink more freely; next, the door is opened to filthy and immodest conversation; and, lastly, no moderation is observed. This was the reason why the patriarch Job was in the habit of offering sacrifices, while his sons were feasting alternately in each other's houses, (Job 1:5.) It was because he thought that, when the guests invite one another to mirth, they are far from maintaining due moderation, and sin in a variety of ways.

Thus it happened that Herod, intending to give a rich entertainment to his guests, permitted his wife's daughter to dance. Hence, too, it appears what sort of discipline existed at his court; for, though most people at that time thought themselves at liberty to dance, yet for a marriageable young woman to dance was a shameful display of the impudence of the strumpet. But the unchaste Herodias had moulded her daughter Salome to her own manners in such a manner that she might not bring disgrace upon her. [365] And what was the consequence? The wicked murder of a holy prophet. The heat of wine had such an influence on Herod, that, forgetting gravity and prudence, he promised to a dancing girl, that he would give her even to the half of his kingdom. A shameful example truly, that a drunken king not only permits himself to behold with approbation a spectacle [366] which was disgraceful to his family, but holds out such a reward! Let us therefore learn to be careful in anticipating and resisting the devil, lest he entangle us in such snares.

Mark 6:24. And she went out, and said to her mother We need not wonder that Herodias attached so much importance to John's death. [367] The conjecture thrown out by some--that she was actuated by revenge,--is not at all probable. It was rather the dread of being cast off that inflamed and tormented her; as it usually happens that, when adulterers are visited with feelings of uneasiness, they become ashamed of their own lust. But she hoped that this crime would bind Herod more closely to her than ever, if the disgrace of a pretended marriage were washed out by the blood of the prophet. That her power might be more secure for the future, she longed for the death of that man whom she imagined to be her only opponent; and this shows us the wretched anxiety by which a bad conscience is always tormented. John was detained in prison, and the haughty and cruel woman might have issued orders that no man should converse with or approach him; and yet she has no rest, but is oppressed with anxiety and alarm, till the prophet be removed out of the way. This likewise serves to show the power of the word of God, that the voice of the holy man, even when shut up in prison, wounds and tortures in the keenest manner the mind of the king's wife. [368]

26. And the king being sorry. His heart, as we have said, was no longer influenced by religious sentiments; but, foreseeing the detestation that will be excited by such a crime, he dreads both the loss of character and positive harm, and consequently repents of his levity. And yet he has not the courage to give a refusal to a dancing girl, lest he should incur the reproach of unsteadiness; as if it were more dishonorable to retract a rash and foolish promise than to persist in a heinous crime. With the wonted vanity of kings, he does not choose that what he has once uttered shall be recalled, and orders that the prophet shall be instantly slain. We infer that Herod was at that time supping in the castle of Macherus, where, Josephus tells us, John was imprisoned, (Ant. 18. 5:2.)

On account of the oath, and of those who sat at table with him. It deserves our attention that the Evangelists state this to be the reason of his grief; and hence we infer that, though he had sworn a hundred times, yet if there had been no witness, he would not have held by his oath. No inward feelings of religion constrained Herod to do this, but the mere love of power drove him headlong; for he reckoned that he would sink in the estimation of those who were present, if he did not fulfill his engagement. Thus it frequently happens that ungodly men fail to perform their duty, because they do not look to God, but are only intent on this object, that they may not incur the reproaches of men. [369] But though Herod had kept before his eyes the sacredness of an oath alone, and not the dread of the opinion of men, he committed a more heinous offense in fulfilling a foolish promise than if he had violated his oath. First, he was deeply in fault for such haste in swearing; for the design of an oath is to confirm a promise in a doubtful matter. Next, when it appeared that he could not be relieved from his engagement without involving himself in an aggravated crime, he had no right to implicate the sacred name of God in such wickedness; for what could be more at variance with the nature of God than to lend his countenance to a shocking murder? If a private loss is at stake, let him who has made a rash oath suffer the punishment of his folly; but, when a man has taken the name of God in vain, let him beware of doubling his guilt by employing this as a pretense for committing some enormous crime. Hence it follows, that monastic vows, which are attended by open impiety, do not bind the conscience any more than the enchantments of magicians; for it is not the will of God that his sacred name shall give support to what is sinful. But this passage teaches us, that we ought to beware of making promises without consideration; and next, that lightness must not be followed by obstinacy.

28. And gave it to the girl. It was an additional aggravation of this detestable crime, that the head of the holy man was made, after his death, a matter of sport. But in this way the Lord sometimes gives up his people to the pride of wicked men, till he at length makes it evident that their blood is precious in his sight (Psalm 116:15.) Herodias is delighted with the thought of having gained her wicked purpose, and cruelly triumphs over her reprover; but when afterwards, stripped of her wealth, and not only deprived of the title of queen, but driven from her native country, and destitute of all means of support, she dragged out a wretched life in poverty and banishment, she presented a spectacle gratifying to angels and to all good people. When we perceive that the guests are compelled to pollute their eyes by beholding this detestable exhibition, let us learn from it, that those who sit at the tables of kings are often involved in many crimes; for, granting that the table is not stained by murder, every thing partakes so largely of all sorts of wickedness, that they who approach to it must be at least given up to debauchery.

29. His disciples came. One thing only remained to complete the woman's cruelty. It was, to leave the corpse of the holy man unburied; for there is reason to believe that, when his disciples performed this duty, the attendants of the tyrant had thrown out the corpse. Though the honor of burial is of no importance to the dead, yet it is the will of the Lord that we should observe this ceremony as a token of the last resurrection; and therefore God was pleased with the carefulness which was manifested by the disciples, when they came to commit to the tomb the body of their master. Moreover, it was an attestation of their piety; for in this way they declared that the doctrine of their master continued to have a firm hold of their hearts after his death. This confession was therefore worthy of praise, more especially as it was not without danger; for they could not do honor to a man who had been put to death by the executioner without exciting against themselves the rage of the tyrant.

Footnotes:

[351] "Demande-moy ce que tu voudras;" -- "ask of me what thou wilt."

[352] "Le roy estant fort marri, ne la voulut point' toutesfois' esconduire ou reietter;" -- "The king being very angry, did not wish, however, to deny or refuse her."

[353] "Ainsi envoy, incontinent le bourreau;" --"so he immediately sent the executioner."

[354] The allusion is to his exposition of Luke 3.19, 20, which will be found in Harmony, vol. 1.[[16]p. 222. -- Ed.

[355] "The apparent discrepancy between Josephus and the sacred historians is removed, as was formerly suggested, (Harmony, vol. 1.[[17]p. 223, n. 1,) by a hypothesis which appears to be generally admitted, that the name of the person in question was Herod-Philip. -- Ed.

[356] "Il se fait accroire qu'il sera en repos, et qu'il pourra continuer sa meschancete sans aucune crainte;" -- "he makes himself believe that he will be at ease, and that he will have it in his power to continue his wickedness without any dread."

[357] "Combien que l'honneste naturelle condamne un tel marriage;" -- "though natural decency condemns such a marriage."

[358] "Ou par force et violence, ou par quelque ruse et moyen subtil;" -- "either by force and violence, or by some trick and cunning method."

[359] "Herodias cherchoit occasion;" -- "Herodias sought an opportunity."

[360] "Estoit aucunement contreint en soy mesme de luv porter l'honneur, et ne l'osoit pas mespriser;" -- "was somewhat constrained in himself to bear respect towards him, and did not dare to despise him."

[361] "Qu'il eust quelque entree en la Cour, et que le Roy l'eust aucunement agreable;" -- "that he should have some access to the Court, and that the King should be somewhat favorable to him."

[362] "Qu'il n'a rien demande au Roy pour se faire valoir, ou pour monstrer son credit;" -- "that he asked nothing from the King to put himself forward, or to display his influence."

[363] "Que ceste facon de compensation n'est point honneste, ne selon Dieu;" -- "that this kind of compensation is not honorable, nor according to God."

[364] "Encore qu'ils ne la cherchent point pour leur regard particulier, mais seulement pour avoir occasion de profiter plus en d'autres endroits;" --"even though they do not seek it for their private interest, but solely in order to have an opportunity of doing more good in other respects."

[365] "Si elle eust mieux fallu que sa mere;" -- "if she were more highly esteemed than her mother."

[366] "Non seulement prend plaisir a un fol passe-temps;" -- "not only takes pleasure in a foolish pastime."

[367] "De ce qu' Herodias a estime un grand avantage pour elle de faire mourir Iean;" -- "that Herodias reckoned it a great advantage to her to put John to death."

[368] "Ne laisse pas d'espouvanter asprement, et navrer au vif le coeur de ceste femme;" -- "fails not vehmently to alarm and cut to the quick the heart of the woman."

[369] "Et ne se soucient seulement que d'eviter le blasme et la moquerie des hommes;"-- "and are only anxious to avoid the censure and ridicule of men."

And his disciples came,.... To the prison where his body was left, and to which they had liberty of recourse before; see Matthew 11:2 and very probably, upon hearing what was done, might apply to Herod, as Joseph of Arimathea did to Pilate, for the body of Jesus; who might, as he did, give them leave to take it: and

took up the body and buried it. Theophylact says, his body was buried in Baste Caesarea, and that his head was first reposited in Emesesa. This was the last office of love to their master, and was done in respect and gratitude to him, and to show that they still abode by his doctrine; and was what decency and the belief of the resurrection of the dead, as well as the will of God, require should be done:

and went and told Jesus; that their master was dead, what kind of death he suffered, and by what means it was brought about; and how that they had interred him; and what Herod also had said of Jesus, that he was John risen from the dead. Their coming to Christ, and informing him of all this, show, that they were taught by their master to respect him as the Messiah, and believe in him, and adhere to him; and it is very likely that they continued with him.

The disciples of John, in testimony of their respect to their master, and of their owning of his doctrine, and grateful remembrance of him, hearing what Herod had done, came and took up John’ s body, and buried it in a tomb, and they soon after went and acquainted our Saviour with what had happened; which was the cause of our Saviour’ s withdrawing to a place where he might be less taken notice of, as we shall hear.