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Whereupon he promised with an oath to give her whatever she should ask. She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”
The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,
Matthew 14:7-9 sits inside this longer paragraph.
At that time, Herod the tetrarch heard the report concerning Jesus, and said to his servants, “This is John the Baptizer. He is risen from the dead. That is why these powers work in him.” For Herod had arrested John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. For John said to him, “It is not lawful for you to have her.” When he would have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod. Whereupon he promised with an oath to give her whatever she should ask. She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”
The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given, and he sent and beheaded John in the prison. His head was brought on a platter, and given to the young lady; and she brought it to her mother. His disciples came, and took the body, and buried it. Then they went and told Jesus. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.
Whereupon he promised with an oath to give her whatever she should ask.
She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”
The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,
Wherfore he promised with an oth that he wolde geve hir whatsoever she wolde axe.
And she beinge informed of her mother before sayde: geve me here Ihon baptistes heed in a platter.
And the kynge sorowed. Neverthelesse for his othes sake and for their sakis which sate also at the table he commaunded that to be geven hir:
Wherefore he promised with an othe, that he would giue her whatsoeuer she would aske.
And shee being before instructed of her mother, sayde, Giue mee here Iohn Baptists head in a platter.
And the King was sorie: neuerthelesse because of the othe, and them that sate with him at the table, he commanded it to be giuen her,
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John Trapp 1656 · Public Domain On vv7–9 7 Whereupon he promised with an oath to give…
7 Whereupon he promised with an oath to give her whatsoever she would ask.
Ver. 7. He promised with an oath] He not only swore rashly, but confessed himself bound thereby to perform his oath (as the Greek word ωμολογησεν signifieth), to give her whatsoever she would ask; as Judah did Tamar, and as wantons use to do to their sweethearts. "Ask me never so much dowry and gift," saith Shechem, "and I will give according as ye shall say unto me: but give me the damsel to wife," Gen 34:12.
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.
Matthew Poole 1685 · Public Domain On vv8–9 Mark, Mar 6:24,25, reports it more largely: And she…
Mark, Mar 6:24,25, reports it more largely: And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste to the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. The meaning is plain, so as the words need no interpreter: they let us see;
1. The power of the lust of malice and desire of revenge; surely Herodias might have prompted her to have asked something which might have done her more good than the blood of a holy and innocent man. The guilty soul is never at rest. John Baptist was a prisoner; she should not need have feared the influence of John’s word to have caused a divorce, but she cannot be at rest while John is alive.
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2. The great evil of wicked parents, and the contrary blessing of parents fearing God: the former, by commanding or persuading their children to sin, are great instruments towards their children’s damnation; the other, by their admonitions, precepts and instructions, great instruments of their salvation and eternal happiness.
3. We may observe the genius of flattering courtiers, not one of them interposes to save the Baptist’s life.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–9 Whereupon he promised with an oath,.... On account of…
Whereupon he promised with an oath,.... On account of her fine dancing, and being extremely pleased with it himself; and the more, that it gave such pleasure to the whole court: he first promised her,
to give her whatsoever she would ask; and then repeating it, he confirmed it with an oath; adding, as Mark says, that he would give it her, even "to the half of his kingdom": a way of speaking used by princes, when they give full power to persons to ask what they will of them; and to express their great munificence and liberality; signifying, let it be ever so great, or cost what it will, though as much as half a kingdom comes to, it shall be granted; see Est 5:3. A very foolish promise, and a rash oath these, which were made upon such a consideration, as only a fine dance. If she, as Theophylact observes, had asked for his head, would he have given it her? And if he swore by his head, which was a common form of swearing with the Jews (u), she very appropriately, though unjustly, as Dr. Lightfoot observes, answers to him; as you have swore by your head, give me John Baptist's head.
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(u) Misn. Sanhedrim, c. 3. sect 2. T. Bab. Beracot, fol. 3. 1. Derech Eretz, c. 6. fol. 18. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–9 Being before instructed by her mother - Both as…
Being before instructed by her mother - Both as to the matter and manner of her petition: She said, Give me here - Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger - A large dish or bowl.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–9 Verse 8. Give me here John Baptist's head in…
Verse 8. Give me here John Baptist's head in a charger.] The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has [Anglo-Saxon], a dish, Tindal, a platter; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist's head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! What a present for a young lady!-the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband's conscience, is no more! Short, however, was their glorying! See Clarke on Mt 14:3.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 Mat 14:8. And she, being before instructed of her…
Mat 14:8. And she, being before instructed of her mother — Namely, before she made her request: for, after the king had made her this promise, she immediately went forth and said to her mother, What shall I ask? And her mother, having now obtained the wished-for opportunity of executing her revenge, eagerly replied, Ask the head of John the Baptist; representing, no doubt, to her daughter, 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, Mar 6:25, she came in straightway with haste, Greek, ευθεως μετα σπουδης, immediately with eagerness; and while all the guests sat mute, expecting what mighty thing would be asked, she demanded the holy Baptist’s head, as of greater value to her than the half of the kingdom. Give me here — Fearing if the king had time to consider, he would not do it; John Baptist’s head in a charger — Επι πινακι, a large dish, or bowl. And the king was sorry — Knowing that John was a good man; yet, for the oath’s sake, &c. So he murdered an innocent man for mere tenderness of conscience! Such was the tenderness of the consciences of those Jewish rulers, who, while they were using their utmost efforts to take away, by a most unjust and cruel process, the life of Christ, yet scrupled going into the judgment-hall of Pilate, lest they should be defiled! But Herod was influenced also by a regard for those who sat with him at meat. Doubtless he was unwilling to appear either rash, or fickle, or false before them, as they were probably the first persons of his kingdom for rank and character. Thus out of a misplaced regard to his oath and his guests, this king committed a most unjust and cruel action, which will ever reflect the greatest dishonour upon his memory.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9 He promised. Wicked promises and wicked oaths are not…
He promised. Wicked promises and wicked oaths are not binding. That promise is wicked, in which the thing promised is wicked, and that oath in not binding, by which impiety is promoted. (St. Isidore)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. Promised with an oath — To reward the…
7. Promised with an oath — To reward the graceful dancer was customary; but Herod wills to reward royally. Calmet mentions a Shah Abbas, who promised to a dancer, during a drunken carouse, the revenues of a province. After his recovery, at the instance of his vizier, he broke his promise and gave her a present of two hundred pounds. Salome, doubtless, might have preferred half the kingdom, but her mother’s will preferred revenge to dominion. Perhaps she feared that Herod, in sober moments, would break his oath. She seems by her language to be in a hurry to have the present while the revel is on: “Give me here” the head. And the deed seems to have been perpetrated with an impatient haste, perhaps in the dead hour of night, with no uncommon mixture of revelry and slaughter.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–9 8. instructed] Rather, impelled, instigated.
8. instructed] Rather, impelled, instigated.
a charger] The original word = “a flat wooden trencher” on which meat was served. This appears to have been the meaning of the old English word “charger,” which is connected with cargo and with French charger, and signified originally that on which a load is placed, hence a dish.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) He promised with an oath.—The scandalous chronicles of…
(7) He promised with an oath.—The scandalous chronicles of the time were not without stories of extravagant rewards paid to mimes and dancers, and Herod might fancy that in this also he was reproducing the magnificence of the imperial court at Rome. But he probably hardly expected “the half of his kingdom” (Mar_6:23) as the “whatsoever thou shalt ask.” A jewel, a bracelet, a palace, or a city, were probably in his thoughts as what she was likely to ask and he would gladly give.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 Whereupon he promised with an oath to give her…
Whereupon he promised with an oath to give her whatsoever she would ask.
The foolishness of unlimited promises.
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"He promised with an oath to give her whatsoever she would ask." We are sometimes invited to promise before we are told what is to be asked. It should never be done. No man can tell whether it is right to promise until he knows what is to be promised. In the case now before us, we find a man excited with wine and company, and not really himself. It is necessary to realize the gay but degrading scene, and the skilfulness of the wicked scheme carried through by Herodias. To us dancing is a modest and beautiful amusement, whatever may be thought of its relation to religious people. But at Eastern feasts, girls of bad character were often introduced, who amused the guests, and excited evil passions, by rude movements and antics, and dancing in filmy garments. "Herodias knew the tetrarch"s weak point as well as Madame du Barry knew that of Louis XV of France, and sought to bend him to her will, even though it were by the sacrifice of her daughter"s modesty." She made Salome act before these guests as if she were an Almeh-dancer. Herod loses all self-control, and foolishly promises her anything.
I A SURRENDER OF JUDGMENT. A man should always consider and decide before he promises. A man may surrender his judgment to God. He may yield his judgment in discussion with his fellow men, because a better judgment may be given. But he may never give away his judgment, and let some one else judge for him. Then a man is weak, unmanly. By unlimited promise Herod surrendered his manhood, his right to control his conduct.
II AN OPPORTUNITY FOR THE UNSCRUPULOUS. Their trouble always is that their plans may be considered, weighed, judged. So their scheme always is to get things carried through before they can be thought about. "Tomorrow" is the weakness of the undecided, and the ruin of the unscrupulous. If Herod had said, "We will see about the promise tomorrow," John Baptist would not have lost his head. That unlimited promise broke the barriers down; and unscrupulous Herodias pressed her opportunity.
III A CURSE ALIKE FOR THOSE WHO GET AND THOSE WHO GIVE. Is it possible for us to estimate the moral effect of this abominable transaction on Herodias and Salome? The worst thing that can ever happen to us is to be successful in some shameless enterprise. Salome"s life was a horror, almost worse than that of Herodias. Then estimate the misery of Herod. His conscience that ever reminded him of the head in the charger. His dreadful fears that John had risen from the dead. Never promise without knowing what you promise. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–9 7. He promised with an oath to give her…
7. He promised with an oath to give her whatever she would ask. Herod confirms his promise by an oath. It was a common custom to reward a dancer or actor, on a great occasion like this, who pleased, and to ask what they wished. Herod knew that Salome danced because she had a request to make.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v9 The reaction and its result:
The reaction and its result:
v. 9. And the king was sorry; nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.
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v. 10. And he sent, and beheaded John in the prison.
v. 11. And his head was brought in a charger, and given to the damsel; and she brought it to her mother.
v. 12. And his disciples came, and took up the body, and buried it, and went and told Jesus.
Although Herod, here called king by courtesy, was sorry, touched for a moment with regret, and because, for the once, he realized that he had been tricked, yet his foolish, rash, repeated oaths had been heard by the guests, and the cowardly tyrant feared their criticism. He yielded, with something like a sigh of relief. The adulterer became a murderer. And Herodias, no less guilty, could celebrate her triumph when her daughter brought her the head of John on the platter, as it had been cut off the body in prison. A gruesome sight, no less in the private room of the mother than in the banquet-hall. The young woman truly was a match for her mother in depravity: Her indecent, sensual dance is paralleled by her cool acceptance of the horrible gift. The closing chapter of John’s career: His disciples took the dead body and buried it, after which they notified Jesus, probably with the intention of warning Him.
The lessons of the story are evident. "Now this is the most important point, that we learn two things from John. The first is for the preachers. Whoever is in the office of preacher should not esteem his life dearly, but do the work of his calling, and freely, without dread, rebuke whatever is offensive. That is well-pleasing to God, and therewith, as we read in the prophet Ezekiel, every one saves his own soul; for else he must give account for the sins of those whom he does not rebuke, as he should do by reason of his office. The other point is not only for preachers, but for all Christians, that we may learn especially from this example that God is not evilly inclined toward us, even though He permits us to be persecuted, to come under the cross, and to suffer all distress. He that wants to be in the kingdom of Christ dare not be afraid of cross and death. For such is the testament of the Lord Christ, and He, Christ Himself, has entered thus into the Kingdom."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 After being instructed by her mother
After being instructed by her mother
This can be stated in active form. AT: "After her mother instructed her" (See: Active or Passive)
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instructed
"coached" or "told"
she said
"the daughter of Herodias said to Herod"
platter
a very large plate
The king was very upset by her request
This can be stated in active form. AT: "Her request made the king very upset" (See: Active or Passive)
The king
"King Herod"
he ordered that it should be done
This can be stated in active form. AT: "he ordered his men to do what she said" (See: Active or Passive)
translationWords
John (the Baptist)
king
oath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7–8 14:7 Such an extravagant, foolish oath was consistent with…
14:7 Such an extravagant, foolish oath was consistent with Herod Antipas’s character.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.