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when he heard of it, shews plainly that he feared the worst. Besides, the other evangelists tell us, that he * declared it to be his opinion, that John was risen. Matt. xiv. 2. And he said unto his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works do shew forth themselves in him. The courtiers and servants who at first had thoughtlessly given it as their opinion, that John Baptist was risen from the dead, hearing the king declare, on better consideration, that he too believed the person of whom such strange things were told, was John Baptist, and perceiving the distress he was in on that account, endeavoured to sooth him; some of them by affirming that Elias was come; others, that the prophet promised by Moses had appeared; others, that one of the old prophets was risen from the dead. In short, all the court now concurred in assuring the king that his fears was groundless, the person he was anxious about being by no means John Baptist. Mark vi. 15. Others said that it is Elias. And others said that it is a prophet, or as one of the prophets. The suggestions however of Herod's guilty conscience, were too powerful to be removed by the flattery of his servants. He therefore persevered in affirming, that it was certainly John Baptist whom he had beheaded, and that he was risen from the dead. 16. But when Herod heard them, he said, It is John whom I beheaded, he is risen from the dead.

On this occasion, the evangelists give an account of the Baptist's death, but do not tell us precisely when it happened. Mark indeed seems to assign it as the cause of the apostles return from their first circuit; and the other evangelists mention it as the rea

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Declared it to be his opinion that John was risen.] Erasmus indeed thinks, that Herod was one of the sect of the Sadducees, who denied the immortality of the soul, (Comp. Matt. xvi. 6. Mark xviii 13.) he might say by way of irony to his servants, Matt. xiv 2. This is John the Baptist: He is risen from the dead; ridiculing the motions of the vulgar, and those who joined in that opinion. And the solution might have passed, had not Herod been perplexed on this occasion, Luke, ver. 7. The image of the Baptist, whom he wrongfully put to death, presented itself often to his thoughts, and tormented him. Therefore, when it was reported that he was risen from the dead, and was working miracles, Herod feared some punishment would be inflicted on him for his crime, and in the confusion of his thoughts, said, that John was risen from the dead, notwithstanding he was a Sadducee. Nay, he might say this, although he had heard of Jesus and his miracles before, there being nothing more common, than for persons in vehement perturbation to talk inconsistently. Besides, it is no easy matter to arrive at a steady belief of so great an absurdity as the annihilation of the human mind. The being of a God, the immortality of the soul, the rewards and punishments of a future state, with the other great principles of natural religion, often obtrude themselves upon unbelievers, in spite of all their efforts to banish them, and leave a sting behind them in the conscience, whose pain, however it may be concealed, cannot easily be allayed. Of this, Herod is a remarkable example. For, notwithstanding he was a king, his conscience made itself heard and felt amidst all the noise, the hurry, the flatteries, and the debaucheries of a court.

son why Jesus retired with them to the desert of Bethsaida. It is therefore probable, that John was put to death while the apostles were first abroad; perhaps not long before Jesus became the subject of conversation at court. Hence, because he was but lately dead, the courtiers, and even Herod himself, believed that he was risen, when they heard the fame of Christ's miracles. The Baptist had lain in prison a considerable time before he was put to death. Matt. xiv. 3. For Herod (Mark, himself had sent forth and laid hold) had laid hold on John, and bound him, and put him in prison for Herodias' sake, * his brother Philip's wife. Mark vi. 17. For he had married her. 18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife: in some of his private conferences with the king, he had been so bold as to reprove him for his adultery with Herodias. This princess was the grand-daughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle, Herod Philip, the son of her grand-father, by Mariamne. Sometime after that marriage, Herod Antipas, tetrarch of Galilee, and son of Herod the Great, by Malthace, (Josephus in another passage calls her Cleopatra), happening in his way to Rome to lodge at his brother's house, fell passionately in love with Herodias, and on his return made offers to her. She accepted his addresses, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. As Antipas was Herod the Great's son, he was brother to Herod Philip, the husband of Herodias, and uncle to Herodias herself. Wherefore both parties being guilty of incest as well as adultery, they deserved the rebuke which the Baptist gave them, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch's friendship, he was not afraid to displease him when his duty required it. Herod had with great pleasure heard John's discourses, and by his persuasion had done. many good actions. But now, that he was touched to the quick, he resented it to such a degree that he laid his monitor in irons. Thus it happens sometimes, that they who do not fear God sincerely, will go certain lengths in the obedience of his commandments, provided something is remitted to them by way of indulgence.

Ver. 17. His brother Philip Josephus calls him Herod; but he might, according to the custom of the Jews, have two names, being a different person from Philip the tetrarch of Iturea. Herod was the family name, but Philip was that by which he was distingui hed from the rest of his brethren. A like example we have, Acts xii. where Luke, speaking of one of the first Herod's grand-children, who was eaten up of worms, calls him Herod by the family name. Whereas Jo ephus, speaking of the same person, calls him by his proper name, Agrippa. See more examples of persons who had two names, Matt. x. 2, 3. John xi. 16. Acts xiii. T.

dulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate, but furious, which shews us, that no man has any reason of self-complacency, because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. If Herod's resentment of the freedom which John Baptist took with him was great, that of Herodias' was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was therefore enraged to the highest pitch, and nothing less than the Baptist's head would satisfy her. Mark vi. 19. Therefore Herodias had a quarrel against him, and would have killed him, but she could not ever since he offended her, she had been plotting against his life, but had not got her purpose accomplished. 20. For Herod feared John, knowing that he was a just man and an holy, and observed him, and when he heard him, he did many things, and heard him gladly. Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; such force has virtue sometimes upon the minds of the highest offenders. Matt. xiv. 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. At first, Herod was restrained from offering violence to the Baptist, by the secret respect he had for him on account of his piety. And though afterwards he was so wrought upon, by the repeated solicitations of Herodias, that he overcame the scruples of his conscience, he was kept from doing him harm, fearing it might have occasioned a tumult. Herodias therefore finding that she could not prevail against the Baptist in the way of direct solicitation, watched for an opportunity to destroy him by craft. At length one offered itself. Herod on his birth-day made a sumptuous entertainment for the great lords, generals, judges, and other principal persons of his kingdom. Wherefore, as it was the custom in those countries for princes to bestow favours at their feasts, sometimes of their own accord, sometimes in consequence of petitions that were then presented, Herodias thought the birth-day a fit opportunity to get the Baptist destroyed. With this view, she proposed to Salome, her daughter by Philip, who was now of age, and had followed her fortunes, to dance before the company at the birth-day; pretend ing no doubt that it would turn out greatly to her advantage, because the king, in the excess of his good humour, would probably bid her name what she pleased to have, as the reward of her complaisance. Or if he should not, she might consistently enough with good manners, beg him to grant her the boon she was most desirous to obtain; only before she named any particular favour, it would be proper to come out and consult with

her

her mother *. The thing proposed, it is true, was uncommon; yet the young lady might think it expedient in the present circumstances, or she might comply from a forwardness peculiar to youth. Whatever was her inducement, she danced and acquitted herself to the admiration of all the guests. The king in particular was perfectly charmed with her fine air and graceful motion. Mark vi. 21. And when a convenient day was come, that Herod on his birth-day made a supper for his lords, high captains, and chief estates of Galilee. 22. And when the daugh ter of the said Herodias came in † and danced, (Matt. before them) and pleased Herod, and them that sat with him. But because, according to the manners of the east, it was disgraceful for women of rank to appear in public, and they never did appear unless they were sent for, or had an important request to make, (see Esther v. 2, 3.) it was immediately concluded that this extraordinary condescension proceeded from Salome's being to ask some favour of the king. Besides, the honour she was doing to the day, and to the company, might be interpreted as a public acknowledgment of Herod's civility to her, and at the same time judged a becoming expression of her gratitude. As for the king, he considered the respect shewed his guests, as terminating upon himself; and having greatly injured the young lady by debauching her mother, he was caught with the flattery, and grew vain. His fancy also being heated with wine, and music, and the applause

The evangelists indeed do not speak directly of this previous concert, but Mark gives a distant hint of it. 21. And when a convenient day evas come that Herod on his birth-day made a supper, &c. For as he had mentioned the attempts which Herodias had made without success to kill the Bap tist, by calling this a convenient day, on account of the feast, he insinuates, that she thought the entertainment afforded a fit opportunity to take the Baptist's life; consequently he directs us to consider all the transactions of the birth-day, which have any reference to the Baptist's death, as the effect of Herodias' contrivance. Besides, a previous concert between the mother and the daughter must be admitted, in order to account for the latter's dancing before the company on the birth-day. The reason is, in ancient times it was so far from being the custom for ladies of distinction to dance in public, that it was reckoned indecent if they were so much as present at public entertainments. The reader no doubt remembers the instance of queen Vashti, who thought it so dishonourable, that rather than submit to it, even when commanded by Ahasuerus, she forfeited her crown. He will likewise remark, that notwithstanding Herodias was a lady of no distinguished character for virtue, she had such a regard to decency and reputation, that she did not appear at this birth-day feast. We may therefore believe, it was a very extraordinary thing for young ladies of quality, to dance before large companies of men at public entertainments. If so, the reader must be sensible that this dancing of Herodias' daughter could not happen by accident, but must have been brought about by some contrivance of her mother.

† Ver. 22. And danced and pleased Herod.] On this, Grotius makes the following remark: egzavaro, motibus Ionicis, ut inquit Horatius, non rudi illo et incomposito saltandi genere, quod in publicis gaudiis matronis virginibusque Judæis, antiquitus usurpatum fuit.

A PARAPHRASE AND COMMENTARY [Sect. 59. plause of his guesst, the sight of the young lady dancing, and the idea of her mother, whom he passionately loved, he made her the promise he imagined she was silently soliciting; a promise, which though it had the air of royal munificence, suited but ill with the gravity of wisdom. Mark vi. 22. The king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee, 23. And he savare unto her, (Matt. he promised with an oath) whatsoever thou shalt ask of me, I will give it thee unto the half of my kingdom. When the plot had thus succeeded, and the young lady had obtained the king's promise, she went out to consult with her mother, who immediately disclosed her purpose, bidding her ask the Baptist's head. 24. And she went forth, and said unto her mother, What shall I ask? and she said, The head of John the Baptist. A counsel of this kind without doubt surprised Salome, for she did not see of what use the head could be to her. Besides, she might think the demand improper, as their quarrel with the Baptist, and the cause of it was universally known; not to mention that when she consented to dance, it is natural to imagine her fancy had been running on very different objects. Probably, therefore, at the first she scrupled to comply. But Herodias, full of the fiercest resentment against the holy man, would take do denial. She peremptorily insisted that her counsel should be followed; representing to her daughter, no doubt, that he had attempted to expel and ruin them both; and that, considering the opinion which the king still entertained of him, he might some time or other, though in irons regain Herod's favour, and accomplish his design; for which reason the opportunity of taking his life was not to be neglected, if she regarded her own safety. These, or such like arguments, wrought up the young lady to such a pitch, that she not only consented to do as she was bidden, but became hearty in the cause, for (Mark vi. 25. And) she came in straightway with haste (μrra oxydns with eagerness) unto the king. So whilst all the guests sat mute, expecting what mighty thing would be asked, the daughter of Herodias entering, demanded John Baptist's head, as of greater value to her than the half of a kingdom; and she asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist. (Matth. And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.) Sudden horror seized every

heart;

Scrupled to comply] This may be gathered also from the force of the word garden, by which Matthew expresses the effect her mother's solicitation had upon her Matt. xiv. 8. And she ( agobibav‡cson) being before instructed of her mother, said, Give me bere John Bup:ist's head in a charger. According to Hesychius, goal signifies, instigare, incitare, impellere, to urge, excite, or impel, and consequently supposes reluctance in the person urged. See the critics upon this word, and the dictionaries.

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