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,
Parallel Translations
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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,
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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:
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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,
Cross-references (24)
Passages linked to Matthew 14:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 19:12-16 At this, Pilate was seeking to release him, but the Jews cried out, saying, “If you release this man, you aren’t Caesar’s friend! Everyone who makes himself a king speaks against Caesar!” When Pilate therefore heard these words, he brought Jesus out and sat down on the judgment seat at a place called “The Pavement”, but in Hebrew, “Gabbatha.” Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, “Behold, your King!” They cried out, “Away with him! Away with him! Crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar!” So then he delivered him to them to be crucified. So they took Jesus and led him away.
- Numbers 30:5-8 But if her father forbids her in the day that he hears, none of her vows or of her pledges with which she has bound her soul, shall stand. Yahweh will forgive her, because her father has forbidden her. “If she has a husband, while her vows are on her, or the rash utterance of her lips with which she has bound her soul, and her husband hears it, and says nothing to her in the day that he hears it; then her vows shall stand, and her pledges with which she has bound her soul shall stand. But if her husband forbids her in the day that he hears it, then he makes void her vow which is on her and the rash utterance of her lips, with which she has bound her soul. Yahweh will forgive her.
- Judges 11:30-31 Jephthah vowed a vow to Yahweh, and said, “If you will indeed deliver the children of Ammon into my hand, then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be Yahweh’s, and I will offer it up for a burnt offering.”
- Judges 11:39 At the end of two months, she returned to her father, who did with her according to his vow which he had vowed. She was a virgin. It became a custom in Israel
- Judges 21:1 Now the men of Israel had sworn in Mizpah, saying, “None of us will give his daughter to Benjamin as a wife.”
- Judges 21:7-23 How shall we provide wives for those who remain, since we have sworn by Yahweh that we will not give them of our daughters to wives?” They said, “What one is there of the tribes of Israel who didn’t come up to Yahweh to Mizpah?” Behold, no one came from Jabesh Gilead to the camp to the assembly. For when the people were counted, behold, there were none of the inhabitants of Jabesh Gilead there. The congregation sent twelve thousand of the most valiant men there, and commanded them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, with the women and the little ones. This is the thing that you shall do: you shall utterly destroy every male, and every woman who has lain with a man.” They found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known man by lying with him; and they brought them to the camp to Shiloh, which is in the land of Canaan. The whole congregation sent and spoke to the children of Benjamin who were in the rock of Rimmon, and proclaimed peace to them. Benjamin returned at that time; and they gave them the women whom they had saved alive of the women of Jabesh Gilead. There still weren’t enough for them. The people grieved for Benjamin, because Yahweh had made a breach in the tribes of Israel. Then the elders of the congregation said, “How shall we provide wives for those who remain, since the women are destroyed out of Benjamin?” They said, “There must be an inheritance for those who are escaped of Benjamin, that a tribe not be blotted out from Israel. However, we may not give them wives of our daughters, for the children of Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin.’ ” They said, “Behold, there is a feast of Yahweh from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah.” They commanded the children of Benjamin, saying, “Go and lie in wait in the vineyards, and see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of Shiloh, and go to the land of Benjamin. It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.’ ” The children of Benjamin did so, and took wives for themselves according to their number, of those who danced, whom they carried off. They went and returned to their inheritance, built the cities, and lived in them.
- 1 Samuel 14:24 The men of Israel were distressed that day; for Saul had adjured the people, saying, “Cursed is the man who eats any food until it is evening, and I am avenged of my enemies.” So none of the people tasted food.
- 1 Samuel 14:28 Then one of the people answered, and said, “Your father directly commanded the people with an oath, saying, ‘Cursed is the man who eats food today.’ ” So the people were faint.
- 1 Samuel 14:39-45 For, as Yahweh lives, who saves Israel, though it is in Jonathan my son, he shall surely die.” But there was not a man among all the people who answered him. Then he said to all Israel, “You be on one side, and I and Jonathan my son will be on the other side.” The people said to Saul, “Do what seems good to you.” Therefore Saul said to Yahweh, the God of Israel, “Show the right.” Jonathan and Saul were chosen, but the people escaped. Saul said, “Cast lots between me and Jonathan my son.” Jonathan was selected. Then Saul said to Jonathan, “Tell me what you have done!” Jonathan told him, and said, “I certainly did taste a little honey with the end of the rod that was in my hand; and behold, I must die.” Saul said, “God do so and more also; for you shall surely die, Jonathan.” The people said to Saul, “Shall Jonathan die, who has worked this great salvation in Israel? Far from it! As Yahweh lives, there shall not one hair of his head fall to the ground; for he has worked with God today!” So the people rescued Jonathan, that he didn’t die.
- 1 Samuel 25:22 God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on a wall.”
- 1 Samuel 25:32-34 David said to Abigail, “Blessed is Yahweh, the God of Israel, who sent you today to meet me! Blessed is your discretion, and blessed are you, who have kept me today from blood guiltiness, and from avenging myself with my own hand. For indeed, as Yahweh, the God of Israel, lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn’t have been left to Nabal by the morning light so much as one who urinates on a wall.”
- 1 Samuel 28:10 Saul swore to her by Yahweh, saying, “As Yahweh lives, no punishment will happen to you for this thing.”
- 2 Kings 6:31-33 Then he said, “God do so to me, and more also, if the head of Elisha the son of Shaphat stays on him today.” But Elisha was sitting in his house, and the elders were sitting with him. Then the king sent a man from before him; but before the messenger came to him, he said to the elders, “Do you see how this son of a murderer has sent to take away my head? Behold, when the messenger comes, shut the door, and hold the door shut against him. Isn’t the sound of his master’s feet behind him?” While he was still talking with them, behold, the messenger came down to him. Then he said, “Behold, this evil is from Yahweh. Why should I wait for Yahweh any longer?”
- Ecclesiastes 5:2 Don’t be rash with your mouth, and don’t let your heart be hasty to utter anything before God; for God is in heaven, and you on earth. Therefore let your words be few.
- Daniel 6:14-16 Then the king, when he heard these words, was very displeased, and set his heart on Daniel to deliver him; and he labored until the going down of the sun to rescue him. Then these men assembled together to the king, and said to the king, “Know, O king, that it is a law of the Medes and Persians, that no decree nor statute which the king establishes may be changed.” Then the king commanded, and they brought Daniel, and cast him into the den of lions. The king spoke and said to Daniel, “Your God whom you serve continually, he will deliver you.”
- Matthew 14:1 At that time, Herod the tetrarch heard the report concerning Jesus,
- Matthew 14:5 When he would have put him to death, he feared the multitude, because they counted him as a prophet.
- Matthew 27:17-26 When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ?” For he knew that because of envy they had delivered him up. While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.” Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!” Pilate said to them, “What then shall I do to Jesus, who is called Christ?” They all said to him, “Let him be crucified!” But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!” So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.” All the people answered, “May his blood be on us, and on our children!” Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified.
- Mark 6:14 King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.”
- Mark 6:20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly.
- Mark 6:26 The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn’t wish to refuse her.
- Luke 13:32 He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission.
- Acts 24:23-27 He ordered the centurion that Paul should be kept in custody, and should have some privileges, and not to forbid any of his friends to serve him or to visit him. But after some days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, “Go your way for this time, and when it is convenient for me, I will summon you.” Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often and talked with him. But when two years were fulfilled, Felix was succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix left Paul in bonds.
- Acts 25:3-9 asking a favor against him, that he would summon him to Jerusalem; plotting to kill him on the way. However Festus answered that Paul should be kept in custody at Caesarea, and that he himself was about to depart shortly. “Let them therefore”, he said, “that are in power among you go down with me, and if there is anything wrong in the man, let them accuse him.” When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought. When he had come, the Jews who had come down from Jerusalem stood around him, bringing against him many and grievous charges which they could not prove, while he said in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all.” But Festus, desiring to gain favor with the Jews, answered Paul and said, “Are you willing to go up to Jerusalem, and be judged by me there concerning these things?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Trapp 1656 · Public Domain 9 And the king was sorry: nevertheless for the…
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.
Ver. 9. And the king was sorry] John’s innocence might haply so triumph in Herod’s conscience, as to force some grief upon him at the thought of so foul a fact. But I rather think otherwise, that all was but in hypocrisy, Luk 13:31. For lasciviousness usually sears up the conscience (till the time of reckoning for all comes) and brings men to that dead and dedolent disposition, Eph 4:19. Only this fox feigns himself sorry for John, as his father feigned himself willing to worship the Lord Christ, Mat 2:8; as Tiberius (Herod’s lord and master) would seem very sorry for those whom for his pleasure’s sake only, he put to death, Gallius Germanicus, Drusus, &c. {a} And as Andronicus the Greek Emperor, that deep dissembler, would weep over those whom he had for no cause caused to be executed, as if he had been the most sorrowful man alive, Dissimulat mentis suae malitiam artifex homicida. This cunning murderer craftily hides his malice, saith St Jerome, and seeming sad in the face is glad at heart to be rid of the importunate Baptist, that he may sin uncontrolled.
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For the oath’s sake, and them which sat] All this was but pretended to his villany, and that he might have somewhat to say to the people, whom he feared, in excuse for himself. As that he beheaded the Baptist indeed, but his guests would needs have it so, because he had promised the damosel her whole desire, and she would not otherwise be satisfied. Besides, it was his birthday, wherein it was not fit he should deny his nobles anything, who minded him of his oath, &c. But the oath was wicked, and therefore not obligatory. {b} He should have broken it, as David in like case did, 1Sa 25:33, when he swore a great oath what he would do to Nabal. But Herod, for the avoiding of the sands, rusheth upon the rocks, prevents perjury by murder, not considering the rule, that no man is held so perplexed between two vices, but that he may find an issue without falling into a third. {c}
And them which sat with him at meat] These he had more respect to than to God. A hypocrite’s care is all for the world’s approval and applause. They should have showed him his sin, and opposed his sentence. But that is not the guise of godless parasites, those Aiones et Negones aulici, qui omnia loquuntur ad gratiam, nihil ad veritatem. These court parasites and parrots know no other tune or tone, but what will please their masters, quorum etiam sputum lingunt, as one saith, soothing and smoothing, and smothering up many of their foul facts, that they thereby may the better ingratiate. {d} Principibus ideo amicus deest quia nihil deest: there is a wonderful sympathy between princes and parasites. But David would none of them, Psa 101:7, and Sigismond, the emperor, cussed them out of his presence. And surely if wishing were anything (said Henricus Stephanus), like as the Thessalians once utterly overthrew the city called Flattery, so I could desire, that above all other malefactors, court parasites were utterly rooted out, as the most pestilent persons in the world.
{a} Commiserabatur cos in quos graviter animadvertebat. Dio.
{b} Iuramenta contra bonos mores facta non sunt obligatoria: est regula in utroque iure.
{c} Nemo ita perplexus tenetur inter duo vitia, quin exitus pateat absque tertio.
{d} Apud principes η ηκιστα η ηδιστα, ut sensit quidam Croesi conciliarius.
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 Mark relates it more largely, in Mar 6:26-28, And…
Mark relates it more largely, in Mar 6:26-28, And the king was exceeding sorry; yet for his oath’s sake, and for their sake which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. The king was exceeding sorry; he could have wished she had asked something else: he was troubled; for we heard before, that although he feared not God, yet he feared the people. Yet for his oath’s sake; not out of any religion of his oath: Juramentum non petest esse vinculum iniquitatis. They must be sottishly ignorant, that think their calling God to witness that they will do a thing which God hath forbidden them to do, should oblige them in any measure to the doing of the thing. But for his oath’s sake, in point of honour, because his word was gone out, that he might not appear guilty of any temerity or levity; and for the sake of those that were with him, that he might not seem before them to vary from his word, or it may be, as well to gratify them as to gratify the damsel and her mother; he sends an executioner, who took off John the Baptist’s head, and gave it to the damsel in a charger, who carried it to her mother. What could be more unjust, and inhuman, and bloody? John was not tried, nor condemned. It was a great festival, and should not have been profaned or defiled with blood. These things were nothing, when an unsatiable malice was to be gratified. Herodias will have her husband and his guests see that John Baptist’s head in a charger was to her as pleasing a dish as any was at Herod’s great feast. Thus died this great man, to satisfy the malice and lust of a lewd and imperious woman; and to teach us what we must expect, it we will be faithful to the trust which God reposes in us.
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 And the king was sorry,.... As he might be…
And the king was sorry,.... As he might be upon many accounts; partly on account of John, whom, notwithstanding his freedom in reproving him, he had a respect; and partly on his own account, his conscience dictating to him that it was an evil action, and would leave a brand of perpetual infamy upon him; as also on account of the people, who were so much affected to John, lest they should make an insurrection, and rebel against him; and likewise, because it was reckoned an ill omen with the Romans, to take away life on that day they received their own; and therefore carefully abstained, on such days, from executions.
Nevertheless for his oath's sake; that he might not be guilty of perjury, chose rather to commit murder; though it would have been no iniquity in him, to have acted contrary to such a rash promise, and wicked oath; which would have been better to have been broke, than kept;
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and them which sat with him at meat; lest he should be thought by them fickle and inconstant, and not a man of his word, and who had no regard to an oath: or it may be, they, either to curry favour with Herodias, or out of ill will they might bear to John; or in great respect to the damsel, who had so well pleased them with her dancing; instead of dissuading him from it, pressed him much to perform his promise: and therefore,
he commanded it to be given her; in the form and manner she requested it. Some have thought, that the whole of this affair was a concerted scheme; and that Herod himself was in it, though he pretended to be sorry and uneasy, having fixed on this season as a convenient time for it; and chose to have it done in this way, and in so public a manner, to lessen the odium of it; or otherwise, it is not easy to account for his extravagant promise, and his punctual performance of it.
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 And the king was sorry - Knowing that John…
And the king was sorry - Knowing that John was a good man. Yet for the oath's sake - So he murdered an innocent man from mere tenderness of conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. The king was sorry] He knew John…
Verse 9. The king was sorry] He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: Mr 6:20.
Nevertheless, for the oath's sake] The OATHS, ορκους - he had probably sworn again and again-one sin begets many.
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And them which sat with him at meat] Who were probably such as himself, and would have considered it a breach of honour if he had not fulfilled his sworn promise: he therefore commanded it to be given!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Yet because of his oath, which could not bind…
Yet because of his oath, which could not bind him, being unjust. (Witham) --- See the preposterous religion of this wicked prince. He feels no remorse for his impious conduct to his brother and his own wife; murder, adultery, and incest do not appal him; and yet he is terrified with the thought of violating a vain and wicked oath on no occasion and in no circumstances obligatory. Herod did wrong in taking such a rash oath, but he did worse in fulfilling it. (Jansenius) ---David swore to Nabal. He swore rashly; but with greater piety, he refused to keep his oath. Perhaps it is because Catholics inculcate this principle, that they have been accused by their adversaries of teaching that faith is not to be kept, and also the doctrine of expediency. (Haydock)
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 9. The king was sorry — Though he had…
9. The king was sorry — Though he had before desired and plotted John’s death, yet is he now appalled at such a bloody request from this young girl. It was a fearful story to be told to the people whose reverence for John was so profound. Besides, the tyrant himself shared the religious awe for the Baptist’s character and mission.
Oath’s sake — Might he not as well be a perjurer as a murderer? Them which sat with him — A point of honour rises here. He must not flinch, but keep his pledge before his honourable fellows. A duellist or a gambler is the very model of such faith.
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 9. for the oaths’ sake] “Because of the oaths;”…
9. for the oaths’ sake] “Because of the oaths;” he had sworn repeatedly.
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 (9) The king was sorry.—It was the last struggle…
(9) The king was sorry.—It was the last struggle of conscience. In that moment there must have come before his mind his past reverence for the prophet, the joy which had for a time accompanied the strivings of a better life, possibly the counsels of his foster-brother Manaen. Had there been only the personal influence of Herodias these might have prevailed against it, but, like most weak men, Herod feared to be thought weak. It was not so much his regard for the oath which he had taken (that, had it been taken in secret, he might have got over), but his shrinking from the taunt, or whispered jest, or contemptuous gesture of the assembled guests, if they should see him draw back from his plighted word. A false regard for public opinion, for what people will say or think of us in our own narrow circle, was in this, as in so many other instances, an incentive to guilt instead of a restraint.
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 And the king was sorry: nevertheless for the oath"s…
And the king was sorry: nevertheless for the oath"s sake; better, and though the king was grieved, yet for the sake of his oaths (kai luphyei tu). That he was grieved at John"s death is a verbal contradiction to ver. 5, but after some weeks" or months" delay psychologically quite possible (cf. note there). Kubel attributes the change to his conscience recoiling when his wish had a sudden chance of being accomplished; or it may be that he still fearest the multitude (cf. ver. 5), and felt anxious lest he should bring about some political disturbance. Oaths; for in making the promise of ver. 7 he would certainly take more than one. And them which sat with him at meat. Had he uttered the promise and the oaths in private, it would have been different, but now there were so many witnesses. Observe that these said nothing to stop him. They were no friends of the enthusiast who was now a prisoner. He commanded it to be given her.
Vain regrets.
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"And the king was sorry." But no good came of his sorrow. It was too late. He had lost his opportunity. He had put his foot upon a slide, and down he had to go. Plumptre says, "It was the last struggle of conscience. In that moment there must have come before his mind his past reverence for the prophet, the joy which had for a time accompanied the strivings of a better life, possibly the counsels of his foster brother Manaen." Every man must have his regrets. Things done in all good faith turn out very different to our expectations, and we regret that we did them. But, if we are strong men, we work at the correction or the remedying of our unintended evil. And regret sometimes is an important element in repentance. Regret concerns the result of action. Repentance concerns the wrong of action.
I REGRETS ARE VAIN WHEN CHARACTER IS WEAK. Undisciplined people are always full of regrets; but they do them little or no good. Herod was sorry that he had made that unconditional promise.
But he was too weak to refuse to do the wrong to which it led. The weak fear of man extracted the order for the beheading; he was ashamed before that assembly to recall his too hasty promise. "Like most weak men, Herod feared to be thought weak. It was not so much his regard for the oath which he had taken, but his shrinking from the taunt, or whispered jest, or contemptuous gesture of the assembled guests, if they should see him draw back from his plighted word." When the character is weak it is
(1) always sensitive to public opinion;
(2) it is always subject to the sway of stronger characters.
Herod may be as sorry as he pleases, but his regret is helpless and vain. Public opinion will drag him on into crime, and so will the shameless companion of his sins.
II REGRETS ARE VAIN WHEN CIRCUMSTANCES ARE MASTERFUL. A man may be sorry, and may even try to put right his wrong, yet find all his efforts in vain. The man who plays with the fates will be dragged on to his doom by them. It is easy to set going a train of circumstances, but even the strong man vainly tries to check their unfoldings; they become masterful; and he must see the misery he has made, and be punished by seeing it. Our life is so ordered that good, sooner or later, inevitably unfolds good; and evil, sooner or later, inevitably unfolds misery. Let a man do the prudent, the thoughtful, the self-restrained, the good, and he will never know the misery of vain regrets. 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 9. The king was sorry. The Greek word thus…
9. The king was sorry. The Greek word thus translated is very strong, and denotes a very great grief, and sorrow. For the oath's sake, and them which sat with him. It was not so much his regard for the oath which he had taken, but his shrinking from the taunt of the guests, if they should see him draw back from his plighted word.
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 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.