Matthew 14:1-12
Herod the tetrarch ( Hηρωιδης τετρααρχης ). Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great.The report concerning Jesus ( την ακουην Ιησου ). See on 4:24. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.
His servants ( τοις παισιν αυτου ). Literally "boys," but here the courtiers, not the menials of the palace.
Work in him ( ενεργουσιν ). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one redivivus might be under the control of the unseen powers. So Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (War, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.
For the sake of Herodias ( δια Hηρωιδιαδα ). The death of John had taken place some time before. The Greek aorists here ( εδησεν, απεθετο ) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Le 18:16). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in Mt 4:12 without the name of the place. See 11:2 also for the discouragement of John εν τω δεσμωτηριω (place of bondage), here εν τη φυλακη (the guard-house). Josephus (Ant. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (Land of Moab) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, Life and Times of Jesus).
For John said unto him ( ελεγεν γαρ Ιωανης αυτω ). Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense ( ελεγεν ) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John's and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held ( ειχον, imperfect tense) him as a prophet.
When Herod's birthday came ( γενεσιοις γενομενοις του Hηρωιδου ). Locative of time (cf. Mr 6:21) without the genitive absolute. The earlier Greeks used the word γενεσια for funeral commemorations (birthdays of the dead), γενεθλια being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word γενεσια in the papyri (Fayum Towns, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (Sat. V. 180-183), describes a banquet on Herod's Day.
Danced in the midst ( ωρχησατο εν τω μεσω ). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an αλμε, or common dancer.
Promised with an oath ( μετα ορκου ωμολογησεν ). Literally, "confessed with an oath." For this verb in the sense of promise, see Ac 7:17. Note middle voice of αιτησητα (ask for herself). Cf. Es 5:3; 7:2.
Put forward ( προβιβασθεισα ). See Ac 19:33 for a similar verb ( προβαλοντων ), "pushing forward." Here (Acts) the Textus Receptus uses προβιβαζω. "It should require a good deal of 'educating' to bring a young girl to make such a grim request" (Bruce).
Here ( ωδε ). On the spot. Here and now.
In a charger ( επ πινακ ). Dish, plate, platter. Why the obsolete "charger"?
Grieved ( λυπηθεις ). Not to hurt, for in verse 5 we read that he wanted ( θελων ) to put him to death ( αποκτεινα ). Herod, however, shrank from so dastardly a deed as this public display of brutality and bloodthirstiness. Men who do wrong always have some flimsy excuses for their sins. A man here orders a judicial murder of the most revolting type "for the sake of his oath" ( δια τους ορκους ). "More like profane swearing than deliberate utterance once for all of a solemn oath" (Bruce). He was probably maudlin with wine and befuddled by the presence of the guests.
Beheaded John ( απεκεφαλισεν Ιωανην ). That is, he had John beheaded, a causative active tense of a late verb αποκεφαλιζω. Took his head off.
She brought it to her mother ( ηνεγκεν τη μητρ αυτης ). A gruesome picture as Herodias with fiendish delight witnesses the triumph of her implacable hatred of John for daring to reprove her for her marriage with Herod Antipas. A woman scorned is a veritable demon, a literal she-devil when she wills to be. Kipling's "female of the species" again. Legends actually picture Salome as in love with John, sensual lust, of which there is no proof.
And they went and told Jesus ( κα ελθοντες απηγγειλαν τω Ιησου ). As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to Mt 14:13 the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour.
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